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Last Updated on 15 May 2019

Author: Benedikt Eckhardt

CAPInv. 513: doumos


i. Geographical area Western Asia Minor
ii. Region Phrygia
iii. Site Dorylaion


i. Full name (original language) δοῦμος (Lubotsky 1997: 115-30, no. 48, l. 7)
ii. Full name (transliterated) doumos


i. Date(s) i - iii AD


iii. Descriptive terms δοῦμος, doumos
Note doumos: Lubotsky 1997: 115-30, no. 48, l. 7

The Neophrygian text has δουμθ, doumth, apparently a Dative form doume. See commentary below.


i. Source(s) Lubotsky 1997: 115-30, no. 48 (i - iii AD)
Note See also:
MAMA V List: 182, no. 89

The reading has been improved by Lubotsky 1997; cf. also the edition and translation in Woudhuizen 2008/2009: 213.
Online Resources MAMA V List: 182, no. 89
i.a. Source type(s) Epigraphic source(s)
i.b. Document(s) typology & language/script Epitaph with curses, greek and neophrygian
i.c. Physical format(s) The stone is lost, and no adequate description of the monument is known.
ii. Source(s) provenance Dorylaion


iv. Honours/Other activities If the interpretation of the Neophrygian text is correct (see commentary below), the doumos was concerned with caring for the grave of a deceased.


i. Comments The text is at least partly a bilingue, in Neophrygian and Greek. If this is accepted, one should expect correspondence between the Neophrygian and the Greek part of the inscription. The Greek part states that the grave has been put under the protection of "the aforementioned gods and the village (kome)". Gods are mentioned in the Neophrygian inscription, followed by enstarna doume. One has to draw the conclusion already suggested by Kretschmer 1900: the doumos of the Neophrygian part is equivalent to the kome of the Greek part. Kretschmer also believed that Enstarna was the name of the village, but Lubotsky 1997, followed by Woudhuizen 2008/2009, argues for enstar- = ἐνίστημι, enistemi.
ii. Poland concordance Poland B *421
iii. Bibliography Kretschmer, P. (1900), ‘Bilinguis aus Dorylaion’, MDAI(A) 25: 445-6.
Lubotsky, A. (1997), ‘New Phrygian inscription no. 48: palaeographic and linguistic comments’, in R. Gusmani, M. Salvini, and Vannicelli, P. (eds.), Frigi e Frigio. Atti del 1° Simposio Internazionale, Rome: 115-30.
Polito, M. (2004), Il δοῦμος. Un'associazione sacra in zone di contatto. Napoli.
Woudhuizen, F.C. (2008/2009), ‘Phrygian & Greek’, Talanta 40/41: 181-217.


i. Private association Discarded
Note Doumos is known from Lydia and other areas as the designation for a private association (see Polito 2004, and ibid.: 26-9 for discussion of this inscription). But if the interpretation of the inscription as a quasi-bilingue is correct, the word is here used as an equivalent to kome. A village is not a private association. Rather, it seems that the village is here described as a cultic community; the same may be true with some of the phratrai from Phrygia.
ii. Historical authenticity Probable (the stone is lost)