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Last Updated on 05 Jul 2019

Author: Maria Paz de Hoz

CAPInv. 340: hieros doumos

I. LOCATION

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

II. NAME

i. Full name (original language) ἱερὸς δοῦμος (TAM V.1 449, l. 2)
ii. Full name (transliterated) hieros doumos

III. DATE

i. Date(s) 223 / 224 AD

IV. NAME AND TERMINOLOGY

i. Name in other forms δοῦμος (TAM V.1 449, l. 9)
ii. Name elements
Other:the name doumos alone doesn't mean more than assembly or council, though it is often defined as hieros (sacred).
iii. Descriptive terms ἱερὸς δοῦμος, hieros doumos
δοῦμος, doumos
Note hieros doumos: TAM V.1 449, l. 2
doumos: TAM V.1 449, l. 9

V. SOURCES

i. Source(s) TAM V.1 449 (223 / 224 AD)
Note See also:
CMRDM III. 37
Online Resources TAM V.1 449
i.a. Source type(s) Epigraphic source(s)
i.b. Document(s) typology & language/script Honorific inscription by the association to a priest of Artemis Anaitis and his son and grandson.
i.c. Physical format(s) Stele with pediment and iconographic representation of Artemis Ephesia and three worshippers underneath
ii. Source(s) provenance Territory between Gölde, Menye and the Hermos river.

VII. ORGANIZATION

iii. Members It is not clear if the receptor of the honorific decree is a member of the association or an external euergetes. If the doumos is an association concerning the cult of the goddess Artemis Anaiti, he is probably an important member of it since he is the priest (τὸν ἐκ προγόνων ἱερέων πρῶτον, ton ek progonon hiereon proton, TAM V.1 449, ll. 3-4).

X. ACTIVITIES

iii. Worship The honorific inscriptions is dedicated to a priest of Artemis Anaitis and his descendants for their concern for "the gods"
Deities worshipped Artemis Anaitis syngenike theos, (TAM V.1 449, ll. 4-6) and other gods? Maybe the epithet syngenikos has something to do with the association probably related to the goddess.
iv. Honours/Other activities The hieros doumos dedicates honorific inscriptions to euergetai of the association (διὰ τὰς ἰς τὸν δοῦμον πολλὰς εὐεργεσίας, dia tas is ton doumon pollas euergesias, TAM V.1 449, ll. 7-10) and to persons (members?) concerned with the worship of "the gods" (διὰ τὴν εἰς τοὺς θεοὺς θρεσκείαν, dia ten eis tous theous threskeian, TAM V.1 449, ll. 7-8)

XI. INTERACTION

i. Local interaction This association could be related to the one called by the same name and attested in the near city of Maionia, that worships Men Tiamou, Men Tyrannos and Zeus Masphalattenos (TAM V.1 536).

XII. NOTES

i. Comments The word hieros doumos is attested mainly in Lydian-Phrygian Asia Minor, but there are also evidences from Thessaloniki and the Balkans, cf. Laitar 1992: 211f. (= IG X.2 860).

For the meaning and etimology of the term cf. Buresch 1898: 59-60, 62ff. (he thinks the origin of the
name is Lydian); Neumann 1988: 12f. (he reconstructs the Phrygian word doumetas as "member of the
doumos, i.e. the council of men in a village"; Voutiras 1992: 88-90 with further references; BE 1992:
nos. 202 and 314.
It seems to be synonymous with symbiosis (cf. TAM V.1 536, 537).
iii. Bibliography Buresch, K. (1898), Aus Lydien: epigraphisch-geographische Reisefrüchte. Leipzig: 59-60.
Diakonoff, I. (1979), ‘Artemidi Anaeiti anestesen’, BABesch 54: 139-75, esp. 146-7, no. 14, abb. 13 a-b.
Herrmann, P. (1962), Ergebnisse einer Reise in Nordostlydien. Vienna: 25, Taf. IX 2 u. 5.
de Hoz, M.-P. (1999), Die Lydischen Kulte im Lichte der griechischen Inschriften. Bonn: no. 3.47.
Neumann, G. (1988), Sitzungsberichte der Ost. Ak. d. Wiss. Wien. 12f.
Lajtar, A. (1992), ‘Ein zweiter Beleg für δοῦμος in Thessalonike’, ZPE 94: 211-2.
Voutiras, E. (1992), ‘Beruf- und Kultverein: ein δοῦμος in Thessalonike’, ZPE 90: 87-96, esp. 88-90.

XIII. EVALUATION

i. Private association Possible
Note The probability that the association is related to the cult of Artemis Anaitis makes its private character probable. Nevertheless, the name of the association is stated only as hieros doumos, like in TAM V.1 536, which makes possible that the association was a public one (cf. the interpretation of Neumann) that worships different gods from its locality.