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I. LOCATION

i.	Geographical area	Western Asia Minor
ii.	Region	Pisidia
iii.	Site	Ormeleis

II. NAME

i.	Full name (original language)	οἱ μύσται τοῦ Διὸς Σαουάζου (Milner 1998: 48-9, no. 114, ll. 2-3)
ii.	Full name (transliterated)	hoi mystai tou Dios Saouazou

III. DATE

i.

Date(s)

205 / 206 AD

IV. NAME AND TERMINOLOGY

ii.

Name elements

Cultic:	mystai
Theophoric:	Dios Saouazou

V. SOURCES

i.	Source(s)	Milner 1998: 48-9, no. 114 (205 / 206 AD)
i.a.	Source type(s)	Epigraphic source(s)
i.b.	Document(s) typology & language/script	Dedication of the mystai for their salvation, the Ormeleis, Annia Faustina and Tiberius Claudius with list of members. Greek
i.c.	Physical format(s)	Quadrangular basis originally surmounted by a round column now broken off (sic Sterrett 1888: 53)
ii.	Source(s) provenance	Karamanlı. One of the two stones acted as gatepost of the first mosque on the Tefenni side

VII. ORGANIZATION

iv.

Officials

The official positions epitropoi (ll. 6-7), pragmateutai (l. 8) and misthotai (l. 10) mentioned are related to the administration of these senatorial estates owned by the Ummidii (cf. Corsten 2005: 11-3).
Kidromas II would have acted as priest [ἱερα]τεύοντος, [hiera]teuontos (l. 14), which probably indicates that he was responsible for the cultic activities of this association together with his wife Elpis. On the side B of the stone, his son Aurelius Kidromas III appears as ἱερεὺς Διὸς Σαυαζίου, hiereus Dios Sauaziou together with his wife Artemis. Another inscription dating to AD 279/80 (Sterret 1888: 91-2, no. 59) records the preparation of a bomos by Aur. Menis II for the fellow-priests of Zeus. Even though both later testimonies attest the survival of the priesthood, the association of mystai is not mentioned in any of them.

IX. MEMBERSHIP

i.	Number	15 names are recorded in nominative case which undoubtedly correspond to the mystai. Among them, we find two priests, one of Hermes and one of Dionysos.
ii.	Gender	Men
	Note	The only two women recorded in the surviving list are mentioned because of their marital relation to two officials. They are referred to just by single names and without the patronymics appearing in the case of the male members.
iv.	Status	All the mystai and the priest are freeborn, none of whom possesses Roman citizenship. The managers of the estate, by contrast, seem to be slaves (Corsten 2005: 11).

X. ACTIVITIES

iii.	Worship	This association comprises mystai of Zeus Sabazios and a priest probably related to his cult is attested. Priests of other deities such as Hermes and Dionysos could belong to the association.
	Deities worshipped	Zeus Sabazios
iv.	Honours/Other activities	The association prepares this inscription for their salvation, that of the Ormeleian people (ὑπὲρ σωτηρίας αὐτῶν καὶ τοῦ δήμου Ὀρμηλέων, hyper soterias auton kai tou demou Ormeleon, ll. 3-4) and the owners of the senatorial estate: Annia Faustina and Ti. Claudius.

XI. INTERACTION

i.

Local interaction

The mystai of Zeus Sabazios brought apparently together people of the three different tracts into which the senatorial estate would be divided. Each of these divisions would be controlled by a pragmateutes under the supervision of a single epitropos. The free people living in the estate would constitute the demos of Ormeleis. Even if these Pisidian lands seems to lay within the large territory of Kibyra, the interaction of this people with northern Lycia would have been limited (Corsten 2005).

XII. NOTES

i.	Comments	The date was inscribed on the stone according to the era of the Kibyratis.
ii.	Poland concordance	Poland Β446a
iii.	Bibliography	Corsten, T. (2005), ‘Estates in Roman Asia Minor: The Case of Kibyratis’, in S. Mitchell and C. Katsari (eds.), Patterns in the Economy of Roman Asia Minor, Swansea: 1-51. Milner, N.P. (1998), An Epigraphical Survey in the Kibyra- Olbasa Region conducted by A. S. Hall. Oxford. Sterrett, J.R.S. (1888), ‘An Epigraphical Journey in Asia Minor’, Papers of the American School of Classical Studies at Athens 2: 38-45.

XIII. EVALUATION

i.	Private association	Certain
	Note	Even though these mystai are only explicitly attested in one inscription, the detailed list of subscribers and honourees in this testimony confirms its significance for the local population of the Ormeleis. Moreover, it would be difficult to prepare such a detailed inscription without the structures of a private association.

CAPInv. 387: hoi mystai tou Dios Saouazou