|i.||Geographical area||Aegean Islands|
Stable URL: http://ancientassociations.ku.dk/assoc/445Download as
Last Updated on 13 Jun 2019
CAPInv. 445: to koinon ton therapeuton symbalomenon
|i.||Full name (original language)||τὸ κοινὸν τῶν θεραπευτῶν συμβαλομένων (ID 1417 A Col. II ll. 153-156)|
|ii.||Full name (transliterated)||to koinon ton therapeuton symbalomenon|
|i.||Date(s)||b. 155 BC|
IV. NAME AND TERMINOLOGY
|i.||Name in other forms||
- οἱ συμβαλόμενοι θεραπευταί, hoi symbalomenoi therapeutai (ID 1417 A Col. II ll. 130-131)
- οἱ συμβαλόμενοι, hoi symbalomenoi (ID 1403 B frg b II ll. 41-42; ID 1412 frg a ll. 47-48; ID 1417 A Col. II l. 61; IG XI 4, 1224 l. 2).
In IG XI 4, 1343 the word symbalomenoi is fully restored.
It seems that members of the koinon ton therapeuton raised funds for cultic needs. As indicated by the names recorded above the contributions are not specified. However, there are two instances where the purpose of the fundraising is defined: in one instance funds were raised for the construction or some other work concerning the altar (CAP Inv. 444), while in another instance for libations and sacrifices (CAP Inv. 446).
These two instances are recorded as separate entries in the database in order to show the range of activities undertaken by subgroups within the therapeutai. These subgroups took the initiative of performing various tasks related to the cult. In the dedications they set up they felt that it was necessary to distinguish themselves from the broader group of devotees. This would explain the wide range of nomenclature within an otherwise unified group of worshippers (devotees of Sarapis and Isis).
ID 1403 (165-157/6 BC)
ID 1412 (166-157/6 BC)
ID 1417 (155/4 BC)
IG XI 4, 1224 (early 2nd c. BC)
For ID 1403 Bb II ll. 40-97 see RICIS no. 202/0421
For ID 1412 A ll. 47-70 and F ll. 17-23 see RICIS no. 202/0422
For ID 1417 A II ll. 59-165 and B I ll. 1-88 see RICIS 202/0424
For IG XI 4, 1224 see RICIS 202/0165
IG XI 4, 1224
|i.a.||Source type(s)||Epigraphic source(s)|
|i.b.||Document(s) typology & language/script||
Inventory of Sarapieion C.
Inventories of Sarapieion C compiled by the hieropoioi who registered the valuables of the Delian sanctuaries, among which those from the Sarapieion. The compilation of the inventories with entries from the Sarapieion date from 166/165 BC to 140-135 BC, though the objects recorded can be much earlier in date.
ID 1403; 1412; 1417: Stelai
IG XI 4, 1224: block of stone broken into three fragments
ID 1403, 1412, 1417: Sanctuary of Apollo, Delos.
IG XI 4, 1224: Sarapieion C.
VI. BUILT AND VISUAL SPACE
|i.||Archaeological remains||For Sarapieion C see CAP Inv. 444 .|
|ii.||References to buildings/objects||
The dedications were moved from the Sarapieion to the the temple of Artemis (e.g. ID 1417 A II ll. 59):
- the symbalomenoi in the priesthood of Aristonomos dedicated a gold wreath with olive leaves in a box (ID 1403 B frg b II ll. 41-43; ID 1412 frg a ll. 47-48; ID 1417 A II ll. 61-63).
- the symbalomenoi therapeutai dedicated a silver small oinochoe (οἰνοχοΐδιον, oinochoidion) (ID 1417 A II ll. 130-131).
A dedication was stored in the temple (ID 1417 A II ll. 145):
- the koinon ton therapeuton symbalomenon dedicated a basket (κάδος, kados) fixed on a wooden three-legged stand (τριποδαβάκιον, tripodabakion) (ID 1417 A II ll. 153-154)
|iv.||Honours/Other activities||For dedications see VI.ii.|
IG XI 4 1290 (RICIS 202/0121) constitutes a dedication to Nike made by Apollonios and οἱ συμβαλόμενοι τῶν θεραπευτῶν, hoi symbalomenoi ton therapeuton. The partitive genitive, ton therapeuton, suggests that only part of the devotees made a contribution together with the priest. The inscribed block of stone was found in Sarapieion A which has been identified as a private cult place for Sarapis in Delos. According to the aretology (IG XI 4, 1299; RICIS 202/0101), Apollonios I from Memphis introduced the cult of Sarapis to Delos directly from Egypt. IG XI 4 1290 attests to a private dedication set up by Apollonios II (grandson of Apollonios I, the first priest of Sarapis in Delos) and some of the therapeutai in the late 3rd/ early 2nd c. BC. It is perhaps a thankoffering to the god for the successful outcome of the lawsuit against Apollonios II. Given the context of the inscription, the therapeutai centered around a private cult with a hereditary priesthood. It seems that this group of devotees should be distinguished from those organized as a koinon with Sarapieion C as its sacred space, a public sanctuary of Sarapis from around 190-180 BC onwards.
Groups of contributors to the needs of the cult of the Egyptian gods are also attested in subscription lists from the Sarapieion C in the late decades of the 2nd c. BC and in early 1st c. BC (ID 2617 and ID 2618). There they are designated as the symbeblemenoi ton therapeuton, devotees contributing to cultic needs (in this case repair works). They do not bear the descriptive name koinon. It seems to me that by the late 2nd c. BC the collective name terapeutai stands to describe the entire congregation. For this reason it was felt necessary to determine who among the larger group of devotees were contributing to communal endevours (subscription lists). As concerns the constributors to the late 2nd and 1st c. BC subscription lists from Sarapieion C, Migeotte (2013: 120-1) talks about 'confréries' (p. 120) and 'association' (p. 121).
|iii.||Bibliography||Migeotte, L. (2013) 'Les souscriptions dans les associations privées', in P. Fröhlich & P. Hamon (eds.), Groupes et associations dans les cités grecques (IIIe siècle a. J.-C. - IIe siècle apr. J.-C.), Actes de la table ronde de Paris, INHA, 19-20 juin 2009. Geneva: 113-27.|
|Note||The financial contribution to cultic needs related to the cult of Sarapis and Isis features prominently in the name of this group. It seems that that some devotees of the koinon ton therapeuton, active in Sarapieion C in Delos, were mobilized and contributed financially to cultic needs. In the epigraphic record they set themselves apart from the remaining devotees (see CAP Inv. 441). Although they claim belonging to the main group of devotees, at the same time, they build their identity upon their financial initiative for the enhancement of the cult. As their name indicates (present participle: symbalomenoi) their activities were short-lived and for this reason they can hardly qualify as a private association with some longevity or durability.|