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Last Updated on 01 Mar 2017

Author: Sophia Zoumbaki

CAPInv. 1584: platiwoinoi

I. LOCATION

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

II. NAME

i. Full name (original language) πλατιϝοίνοι (SEG 30: 380)
ii. Full name (transliterated) platiwoinoi

III. DATE

i. Date(s) 600 - 550 BC

IV. NAME AND TERMINOLOGY

ii. Name elements
Other:The term is obscure. Several interpretations have been suggested and are summarized by Lupu 2005: 200-2. Lupu's suggestion for the etymology of the word is πλατι-, plati-, (Dor. πλᾶτι-, plati-, = Att. πλησι-, plesi-, πλᾶτίον/πλησίον, plation/plesion/ = near) + οἶνος, oinos, (= wine). Thus, the πλατιϝοίνοι, platiwoinoi, are "those who take wine near or beside, i.e. beside a person or a god". For the interpretation of the nature πλατιϝοίνοι, platiwoinoi, of see below XII.i.

V. SOURCES

i. Source(s) SEG 30: 380 (600-550 BC)
i.a. Source type(s) Epigraphic source(s)
i.b. Document(s) typology & language/script Fragmentary "false-boustrophedon" Greek cult (?) - or civic (?) regulations in Argeian dialect.
i.c. Physical format(s) Nineteen blocks of limestone originally used for covering Mycenaean underground passages used for water supply on the northwest side of the cyclopean walls of the lower acropolis of Tiryns.
ii. Source(s) provenance The limestone blocks were scattered at the area west of the acropolis of Tiryns.

VII. ORGANIZATION

iii. Members πλατιϝοίνοι, platiwoinoi, i.e. "those who take wine near or beside, i.e. beside a person or a god".
iv. Officials πλατιϝοίναρχοι, platiwoinarchoi, are mentioned along with πλατιϝοίνοι, platiwoinoi. The fragmentary state of the inscription does not allow a certain interpretation of either term. It seems, however, that πλατιϝοίναρχοι, platiwoinarchoi, have a prominent position among the πλατιϝοίνοι, platiwoinoi.
vii. Judicial system Lupu 2005: 200, interprets the meaning of fragments 6 and 8 as indication that failure to provide contributions (eranos?) to common meals would result in a fine. In this case an epignomon (arbiter or inspector) is mentioned.

X. ACTIVITIES

ii. Meetings and events If πλατιϝοίνοι, platiwoinoi, are correctly interpreted as "those who take wine near or beside, i.e. beside a person or a god", namely convives, it is possible that they had common banquets.

XI. INTERACTION

i. Local interaction As far as the fragmentary state of the inscription allows us to understand, there are references to officials and institutions of a polis, such as epignomon, hieromnamon, aliaia, damos, damosia, ochlos. All this shows that the group of the platiwoinoi play some role in the life of the polis.

XII. NOTES

i. Comments The term πλατιϝοίνοι, platiwoinoi, is obscure. Several interpretations have been suggested and are summarized by Lupu 2005: 200-2. Lupu's suggestion for the etymology of the word is πλατι-, plati-, (Dor. πλᾶτι-, plati-, = Att. πλησι-, plesi-, πλᾶτίον/πλησίον, plation/plesion, = near) + οἶνος, oinos, (= wine). Thus, the πλατιϝοίνοι, platiwoinoi, are "those who take wine near or beside, i.e. beside a person or a god". Lupu regards πλατιϝοίναρχοι, platiwoinarchoi, and πλατιϝοίνοι, platiwoinoi, comparable to Athenian archontes and parasitoi and to Peloponnesian (en)sitarchoi/ensitoi.
This is basically the first editor's view which is followed by Koerner 1985: 452-7, who saw in this group of wine-drinkers similarities to syssitia/phiditia of Sparta and Crete. Hansen 1984: 162-3, suggested on the basis of these texts the existence of an amphictyony at Tiryns centered at the sanctuary of Zeus and Athena. Dubois 1980: 256, understood πλατιϝοίνοι, platiwoinoi, as cup-bearers at sacred banquets. Van Effenterre and Ruzé 1994: no. 78, suggest a historical framework of this inscription: "Que dire aussi de la mention probable d'un «théâtre» (bloc 4) ou l'emploi d'okhlos dans un sens nonpéjoratif? H van Effenterre (dans une communication à l'Association des Etudes grecques, restée inédite, mais résumée dans la REG) en a tenté une explication historique. Il rapprochait cette caricature d'organisation civique, avec ses buveurs de vin et leurs platiwoinarkhoi, des traditions argiennes sur le «gouvernement des esclaves» révoltés après le massacre de leurs maîtres par les Spartiates. Réfugiés à Tirynthe quand prit fin le servile interregnum d'Argos, ils auraient pu vouloir maintenir une société inversée (et utopique) dont l'inscription garderait le souvenir. Ces «ivrognes», comme d'autres «gueux» ou «sans culottes» révoltés de l'histoire, auraient «copié» les moeurs et les lois de leurs anciens maîtres et se seraient fait gloire du sobriquet dont les Argiens les avaient affublés !".
iii. Bibliography Dubois, L. (1980), ‘Un nouveau nom de magistrat à Tirynthe’, REG 93: 250-6, esp. 256.
Hansen, O. (1984), ‘Some possible evidence for an Amphictiony in Tiryns’, AAA 17: 162-3.
Koerner, R. (1985), ‘Tiryns als Beispiel einer frühen dorischen Polis’, Klio 67: 452-7.
Koerner, R. (1993), Inschriftliche Gesetzestexte der frühen griechischen Polis. Köln, Weimar, Vienna: no. 31.
Lupu, E. (2005), Greek sacred law. A collection of new documents (NGSL). Leiden, Boston: 191-204, no. 6.
Van Effenterre, H., and Ruzé, Fr. (1994), Nomina. Recueil d’inscriptions politiques et juridiques de l’archaïsme grec. Rome.
Verdelis, N., Jameson, M., and Papachristodoulou I. (1975), ‘Αρχαϊκαί επιγραφαί εκ Τίρυνθος’, ΑEph: 150-203.

XIII. EVALUATION

i. Private association Possible
Note Lupu 2005: 202: "The public dimension and the religious context suggest a college -obviously hierarchic- possibly of officials in charge of or at least engaged in a particular cultic activity regulated by the city and performed on its behalf. The fact that these texts were inscribed in a rather secluded location (instead of being displayed in a public place) suggests an exclusive activity, though public cult performance is likely to have been involved on accasion".