Notes
Herodotus, VII, 173, 4: ἐσβολήν ἐς Θεσσαλοὺς κατὰ τὴν ἄνω Μακεδονίην, διὰ Περραιβῶν κατὰ Γόννον πόλιν ... ἡ στρατιὴ ἡ Ξέρξεω...; VIII, 137-139: ἐξ Ἄργεος ἔφυγον ... ὑπερβαλόντες ἐς τὴν ἄνω Μακεδονίην.
Thucydides, II, 99, 1-2, explicitlymentionsthe division of Upper and Lower Macedonia; Strabo, VII (C326), mentions the geographical boundaries of four memberparts of Upper Macedonia. Livius, XLV, 29, 9, mentions the division of Macedonia into four parts (merides) and defines Upper Macedonia as the Fourth Meris, with Pelagonia as its seat.
Karamitrou-Mentessidi (1999), p. 58 and n. 56 with previous research; Σβερκος (2000). They accept the extended boundaries.
On the discussion of the geographical boundaries of the area: K.G. Chatzinikolaou, “Συμβολή στη μελέτη της ιστορικής γεωγραφίας της άνω Μακεδονίας”, Makedonika 38 (2009) (forthcoming).
Here, we examine somewhat sparingly all data bringing together maximum possibilities for identifying sanctuary sites by combining excavation results or visible antiquities and finds found in situ through previous research.
Adam-Veleni (1988), p. 9, pl. 2, 2; Adam-Veleni (1997), p. 10-11, fig. 10; Adam-Veleni (1998a), p. 20-22, fig. 1-4; Adam-Veleni (1998b), p. 46 plan 5, p. 47-48 fig. 29, p. 50, 53, 57; P. Adam-Veleni, D Kalliga, Z. Al Saayah, “Πέτρες Φλώρινας. Πιλοτική μελέτη διαμόρφωσης και μερικής αποκατάστασης στη ‘Συνοικία της Κρήνης’”, in Αρχαίες πόλεις της Μακεδονίας και Θράκης, Προοπτικές ανάδειξης και προβολής. Proceedings of an Inter-Scientific One-Day Meeting, Serres 11.12.1999, Thessaloniki, 2008, p. 87-110. Cf. Chatzinikolaou (2007), Catalogue, nr. 2.
Adam-Veleni (1997), p. 10-11; Adam-Veleni (1998a), p. 21; Adam-Veleni (1998b), p. 50 fig. 30, p. 53 (simple mentions). Cf. Chatzinikolaou (2007), Catalogue, nr. 3. The altar of Zeus and the name of the god without a cult epithet are mentioned in the inscription that identified the site. The evidence to date cannot define the identity of the deity, and the possibility of some local cult cannot be excluded. This was a case of a Zeus cult practiced from the Hellenistic period onward in Upper Macedonia, and was probably of a general nature.
Chatzinikolaou (2008) (forthcoming).
Ph. Petsas, “Ανασκαφή Κοζάνης”, PAAH 1965, p. 24-35, fig. 1-2; Siampanopoulos (1974), p. 36-37, 50-51, fig. 8; Karamitrou-Mentessidi (1993a), p. 32, Chrysostomou (1994), p. 101, Chrysostomou (1996), p. 27, 47; Karamitrou-Mentessidi (1997), p. 221-222. Cf.Chatzinikolaou (2007), Catalogue, nr. 6.
A) The Archaeological Collection of Kozani, Inv. nr. 181 : Rizakis, Touratsoglou (1985), p. 21 nr. 3, pl. 2 with previous bibliography; Chrysostomou (1996), p. 46 nr. 1. Cf.Chrysostomou (1994), p. 101 nr. 1, fig. 10κ; Chatzinikolaou (2007), Catalogue,nr. 7: a votive relief by Orestes Limnaios (Ὀρέστης Λιμναίου). The publishers of the inscription date it to the 2nd century BC, keeping the dating previously proposed by Ph. Petsas. Thisis among the very early evidence for thegod’s cult. However, evidence that would date the monument before the middle of the century is insufficient. See Chatzinikolaou (2008) (forthcoming). B)The Archaeological Collection of Kozani, Inv. nr. 179: Rizakis, Touratsoglou (1985), p. 22-23 nr. 5, pl. 2 with previous bibliography; Chrysostomou (1996), p. 27. Cf. Karamitrou-Mentessidi (1993a), p. 78, 80-81 fig. 94; Chrysostomou (1994), p. 101, fig. 10δ (simple mentions); Chatzinikolaou (2007), Catalogue, nr. 8: later than the above-mentioned relief, it might be dated to the 1st century BC. The epithet Kronides (Κρονίδης), which is attributed to Zeus, is not known from other epigraphic texts in Macedonia. This epithet is simply used to mention the name of Kronos, Zeus’ father, and is widely used in ancient Greek literature, though not in invocations (epiclesis).
Rizakis, Touratsoglou (1985), p. 36-37 nr. 21, pl. 6 with previous bibliography; Chrysostomou (1996), p. 46 nr. 2. Cf. Chrysostomou (1994), p. 101 nr. 2, fig. 10ι; Chatzinikolaou (2007), Catalogue, nr. 9.
Rizakis, Touratsoglou (1985), p. 26-27 nr. 10, pl. 4, p. 33-34 nr. 16-17, pl. 6-7 with previous bibliography; Chrysostomou (1996), p. 46 nr. 2, p. 48-49 nr. 1-3, 5, p. 52-53 nr. 1 [Prefecture of Kozani], pl. 11β. Cf. Chrysostomou (1994), p. 102-103, fig. 10-11; Chatzinikolaou (2007), Catalogue, nr. 13-20.
Rizakis, Touratsoglou (1985), p. 24 nr. 7, pl. 3, p. 43 nr. 27, pl. 9 with previous bibliography; Chrysostomou (1996), p. 47 nr. 1, p. 54 (ascribing it to Tymphaea), p. 47-49 nr. 2-3, 5-7, pl. 11. Cf. Chrysostomou (1994), p. 101-103, fig. 11; Karamitrou-Mentessidi (1999), p. 196 and n. 596; Chatzinikolaou (2007), Catalogue, nr. 11, 12, 25 - 30.
Libation is the only act in the cult ritual which the gods are depicted performing in ancient Greek art. See E. Simon, Opfernde Götter, Berlin, 1953 (note that the title may incorrectly imply offerings in general and not only libations). Cf. the notes of Voutiras (1990), 124 and accompanying n. 3 with the relevant bibliography.
Chrysostomou (1996), p. 44-45, pl. 10 (Pydna). D. Pandermalis, “Ζεύς ύψιστος καί άλλα”, AEMTh 17 (2003) [2005], p. 418-424.
Chrysostomou, l.c. (n. 15), p. 30-32, pl. 7 (Edessa), p. 34-35, pl. 8α (Petria).
Ibid., p. 35-40, pl. 8.
Ibid., p. 40-41, pl. 9.
Ibid., p. 42-43, pl. 9 (Giannitsa, Agrosykia), p. 56 (Paionia).
Similar toponyms that refer to a previous cult are located at various sites in Greece: Voutiras (2006), p. 341 and n. 74 with previous bibliography.
Rizakis, Touratsoglou (1985), p. 27-28 nr. 11, pl. 4 with previous bibliography. Cf. Chatzinikolaou (2007), Catalogue, nr. 134. The slab was found in the ruins of the Christian church of Prophetes Elias and was later used as a threshold. It was later built into the narthex of the church of Saint Georgios, where it was found by Th. Rizakis and I. Touratsoglou, the inscription’s publishers. Today, the slab is missing.
Rizakis, Touratsoglou (1985), p. 43-44 nr. 28, pl. 9 with previous bibliography. Cf.Chatzinikolaou (2007), Catalogue, nr. 135. This Roman fragment was later built into a Christian church in the area, before Ch. Edson’s visit in 1937, and was later covered with mortar. According to a previous report, the fragment bore an inscription in which it was stated that it was a votive offering by Sextus, son of Petronius, in the wake of a dream.
Rizakis, Touratsoglou (1985), p. 46 nr. 31, pl. 9 with previous bibliography. Cf. Chatzinikolaou (2007), Catalogue, nr. 133.
Ch. G. Tsougaris, “Ανασκαφικές έρευνες στο Νομό Καστοριάς το 1997”, AEMTh 11 (1997) [1999], p. 27-28, 30 fig. 11-14; id., “Ανασκαφικές έρευνες στο Νομό Καστοριάς κατά το 1999”, AEMTh 13 (1999) [2001], p. 612-614; id., “Νέες αρχαιολογικές μαρτυρίες για την περιοχή του άργους Ορεστικού πριν τη Διοκλητιανούπολη”, in Ορεστίδος Ιστορία, Argos Orestikon, September 2000 (2001), p. 42; id., AD 52 (1997) [2003], Chron. Β2, p. 744, 750. Cf.Chatzinikolaou (2007), Catalogue, nr. 47. On the portable finds: Ch. G. Tsougaris, “Ανασκαφικές έρευνες στο Νομό Καστοριάς το 1998”, AEMTh 12 (1998) [2000], p. 573-575, fig. 7-9.
Chrysostomou (1996), p. 55. Cf. Chatzinikolaou (2007), Catalogue, nr. 54.
IG X 2.2, 63 with previous bibliography, Kalpakovska, Gjorgjievska (2003), p. 24 nr. 4. Cf. Chatzinikolaou (2007), Catalogue, nr. 55.
Düll (1977), p. 357 nr. 166; Chrysostomou (1996), p. 55 nr. 2. Cf. Chatzinikolaou (2007), Catalogue, nr. 56.
Düll (1977), p. 354 nr. 158, fig. 37; Chrysostomou (1996), p. 55 nr. 3. Cf. Chatzinikolaou (2007), Catalogue, nr. 57.
Liampi (1998), p. 8-11 nr. 9-17, pl. 2. Fr. Imhoof-Blumer, “Syrakosai-Lysimachos-Derdas”, in Corolla Numismatica. Numismatic Essays in Honor of Barclay V. Head, London et al., 1906, p. 165-166. Cf. Chatzinikolaou (2007), Catalogue, nr. 72-73.
On the existence of Aiane’s Mint: Liampi (1998), p. 6.
Karamitrou-Mentessidi (2000), p. 465-480; Karamitrou-Mentessidi (2001a), p. 58-59; Karamitrou-Mentessidi (2001b), p. 337-345; Karamitrou-Mentessidi (2002), p. 607-610; G. Karamitrou-Mentessidi, AD 53 (1998) [2004], Chron. Β2, p. 671. Cf. Chatzinikolaou (2007), Catalogue, nr. 79. The sanctuary and most of the finds remain largely unpublished.
A bronze figurine of Dionysus [Karamitrou-Mentessidi (2001b), p. 340, 363 fig. 2. Cf. Chatzinikolaou (2007), Catalogue, nr. 137] comes from Apollo’s sanctuary at Xirolimni, where Apollo was co-worshipped with Artemis, whose presence is also attested epigraphically. The connection between Dionysus and Apollo is attested at Apollo’s large sanctuaries. At Delphi, where Dionysus was also worshipped, his Maenads were called Thyiades. See W. Otto, Dionysos, Paris, 1969 (French translation), p. 183-186. Dionysia had a great effect on Delos (M.P. Nilsson, Griechische Feste von religiöser Bedeutung mit Anchluß der attischen, Leipzig, 1906, p. 280-282), while the co-worship of Artemis and Dionysus is attested in various places, such as Corinth, where the statues of the two gods were erected together in the city’s Agora (Pausanias, II, 2, 6), and Kalydon (E. Dyggve, Das Laphrion. Der Tempelbezirk von Kalydon, Kopenhagen, 1948, p. 297-301).
The same applies for Zeus’ sanctuary at Petres in Eordaia (Map 1, nr. 1)
Karamitrou-Mentessidi (2001b), p. 343-344, fig. 9; Karamitrou-Mentessidi (2001a), p. 66-67 nr. 13, fig. 13. Cf. Chatzinikolaou (2007), Catalogue, nr. 80. This votive offering by Alexander and Philoterais a high-quality work dated to the second half of the 2nd century AD.
Karamitrou-Mentessidi (2001a), p. 59-60 nr. 6, fig. 6; Karamitrou-Mentessidi (2001b), p. 341, fig. 5. Cf. Chatzinikolaou (2007), Catalogue, nr. 81.
G. Karamitrou-Mentessidi, AD 48 (1993) [1998], Chron. Β2, p. 380-381; Karamitrou-Mentessidi (2000), p. 466; Karamitrou-Mentessidi (2001a), p. 62-63 nr. 9, fig. 9α-β. Cf. Chatzinikolaou (2007), Catalogue, nr. 82. It is not possible to determine the stele’s precise find spot. It is dated between the 1st century BC and the 1st century AD. The name of the god may have been accompanied by a specific cult epithet, but the inscription is only fragmentarily preserved at that point. Apparently, the stele bore a depiction of Apollo. G. Karamitrou-Mentesidis’ opinion on the written record Νομίῳ in the third line of the inscription is very likely correct.
Homer, Iliad II, 766; XX, 488. The god bears the same cult epithet in Thessaly: Euripides, Alcestis, 568-577.
Karamitrou-Mentessidi (2001a), p. 59-60.
Karamitrou-Mentessidi (2001a), p. 61-62 nr. 7, fig. 7; Karamitrou-Mentessidi (2001b), p. 342 (fig. 6). Cf. Chatzinikolaou (2007), Catalogue, nr. 83.
Karamitrou-Mentessidi (2001a), p. 62 nr. 8, fig. 8; Karamitrou-Mentessidi (2001b), p. 342, fig. 7. Cf.Chatzinikolaou (2007), Catalogue, nr. 84. An omphalos is depicted on Apollo’s right side and a tripod is probably on his left. These two symbols of the god refer to the Delphic sanctuary and are related to the cult’s origins. See H.-V. Hermann, Omphalos, Münster, 1959.
Karamitrou-Mentessidi (1999), p. 213, fig. 91-92; Karamitrou-Mentessidi (2000), p. 466. Karamitrou-Mentessidi (2001a), p. 64-66 nr. 10-12, fig. 10-12; Karamitrou-Mentessidi (2001b), p. 343, fig. 8. Cf. Chatzinikolaou (2007), Catalogue, nr. 85-89.
Etymologically it probably refers to a location in the middle of the mountains. However, it may be related to specific attributes of the god. See Karamitrou-Mentessidi (2001a), p. 67.
Karamitrou-Mentessidi (2001b), p. 340, 363 fig. 4 (simple mention). Cf. Chatzinikolaou (2007), Catalogue, nr. 213, Chapter : Theoi Epēkooi, p. 264.
Karamitrou-Mentessidi (1999), p. 255; Karamitrou-Mentessidi (2001a), p. 50 n. 5, p. 51 n. 11; Karamitrou-Mentessidi (2001b), p. 344; Karamitrou-Mentessidi (2004), p. 275. Cf. Chatzinikolaou (2007), Catalogue, nr. 90. According to the excavators, illegal work involving leveling and possible damage by treasure hunters took place at the sanctuary’s site.
M. Siganidou, AD 37 (1982) [1989], Chron. Β2, p. 304; Karamitrou-Mentessidi (1990), p. 150-153, pl. 43; SEG 38 (1988), 665; Bull Épigr. 1990, 456; 1992, 380-381; Ziota, Karamitrou-Mentessidi (1991), p. 31. Cf. Karamitrou-Mentessidi (1993a), p. 76, 80-81 fig. 43; Karamitrou-Mentessidi (2001a), p. 50 n. 5, p. 51 n. 11 (simple mention); Karamitrou-Mentessidi (2004), p. 275; Chatzinikolaou (2007), Catalogue, nr. 91.
Hesychius, s.v. Ἑκατόμβαιος:ὁ Ἀπόλλων παρ’ Ἀθηναίοις καὶ ὁ Ζεύς ἐν Γορτύνῃ, παρ’ Ἀρκάσι καί Κρησίν.
Inscription from Mykonos with a reference to instituting feasts with sacrifices to the gods: Syll.³1024, 30: Ἑκατομβαιῶνος ἑβδόμης ἱσταμένου Ἀπόλλωνι Ἑκατομβίωι ταῦρος καὶ δέκα ἄρνες. Cf. Karamitrou-Mentessidi (1990), p. 152.
Rizakis, Touratsoglou (1985), p. 98 nr. 100, pl. 37 with previous bibliography. Cf. Ziota, Karamitrou-Mentessidi (1991), p. 28 and n. 7; Karamitrou-Mentessidi (1993a), 78, 80-81 fig. 43 (simple mentions); Chatzinikolaou (2007), Catalogue, nr. 77.
A. Andreiomenou, AD 23 (1968) [1969], Chron. Β2, p. 350. Cf.Karamitrou-Mentessidi (1990), p. 151 n. 37; Chatzinikolaou (2007), Catalogue, nr. 75.
Karamitrou-Mentessidi (1994), p. 59-60, fig. 6. Cf. Chatzinikolaou (2007), Catalogue, nr. 76.
O. Palagia, Euphranor, Leiden, 1980, p. 13-25, fig. 6-17.
On the type and its development: M. Flashar, Apollon Kitharodos. Statuarische Typen der musischen Apollon, Köln, 1992.
Usually these are stelae with an inscribed pediment. Cf. the typological classification of funerary stelae from Upper Macedonia, particularly those from the Hellenistic period: Rizakis, Touratsoglou (1993), p. 1288, 1297 plan 2.
Flashar, o.c. (n. 52), p. 50-60.
Chr. Saatsoglou-Paliadeli, “Απόλλωνι Λυκίῳ. Αναθηματικό ανάγλυφο ελληνιστικών χρόνων από τη Βεργίνα”, in Μύρτος. Μελέτες στη μνήμη της Ιουλίας Βοκοτοπούλου, Thessaloniki, 2000, p. 441-451. Apart from the votive relief to Apollo Lykios, there is also a re-used votive stele with a depiction of Apollo Citharoedus and Artemis Kynegetis from Vergina, with a funerary inscription of the Roman period: ibid., p. 442 and n. 7-10 with previous bibliography. The same could be assumed for the relief of the Archaeological Museum of Beroia, Inv. Nr. Λ 314, which preserves part of the depiction of a cithara player, but which bears a funerary inscription of the 2nd or 3rd century AD: ΕΚΜ, nr. 412, pl. 631.
ΚΓΑΜΘ Ι, p. 93-95 nr. 69, fig. 153 (E. Voutiras).
Flashar, o.c. (n. 52), p. 81 nr. 30-44. Cf. Chr. Saatsoglou-Paliadeli, supra, p. 446.
N. Giannopoulos, BCH 17 (1893), Chron., p. 635, according to an impression sent by the engineer M. Astima; Baege (1913), p. 32; Rizakis, Touratsoglou (1985), p. 166-167 nr. 182, pl. 71 (ambiguous). Cf. Chatzinikolaou (2007), Catalogue, nr. 120.
On the mints of the Fourth Meris with depictions of Athena and Zeus, see Chatzinikolaou (2007), Chapter: Zeus, p. 58-59.
Gaebler (1906), p. 61 nr. 187, pl. II.5; Head (1911), p. 238; Gaebler (1935), p. 7 nr. 42, pl. III.7. Cf. Düll (1977), p. 313-314 nr. 82; Schumacher (1996), p. 46, fig. 21; Chatzinikolaou (2007), Catalogue, nr. 115.
Karamitrou-Mentessidi (1989), p. 47 fig. 15; Karamitrou-Mentessidi (1996), p. 24, 46 fig. 32 (simple mentions). Cf. Chatzinikolaou (2007), Catalogue, nr. 117: Aiane, Hellenistic period.
On the discussion, see Adam-Veleni (1987), p. 3-4.
Adam-Veleni (1987), p. 1-9, pl. 1; Voutiras (1998), p. 116-118, fig. 5. Cf.Adam-Veleni (1997), p. 2; Adam-Veleni (1998b), p. 28, 34 fig. 11 (simple mentions), Chatzinikolaou (2007), Catalogue, nr. 118.
Adam-Veleni (1988), p. 10; Adam-Veleni (1997), p. 4 and n. 24; Adam-Veleni (1998b), p. 36-38; Voutiras (1998), p. 116-117. Cf. Chatzinikolaou (2007), Catalogue, nr. 245.
Adam-Veleni (1987).
Voutiras (1998), 117-118.
Vulić (1937), p. 21; Héraclée I (1961), p. 44 nr. 1, pl. 13 (P. Mačkić, I. Mikulčić); Düll (1977), p. 310-311 nr. 77, fig. 27; Adam-Veleni (1987), p. 7 (simple mention). Cf. Chatzinikolaou (2007), Catalogue, nr. 121.
According to P. Karanastassis, “Untersuchungen zur kaiserzeitlichen Plastik in Griechenland. II: Kopien, Varianten und Umbildungen nach Athena-Typen des 5. Jhs. v. Chr.”, MDAI(A) 102 (1987), p. 326-339, production of copies of this type reached its height from late in the reign of Hadrian to the mid- 3rd century AD. B. Schmidt-Dounas accepts this opinion for a series of such works in the Archaeological Museum of Thessaloniki: ΚΓΑΜΘ ΙΙ, p. 76-80 nr. 214-217 (B. Schmidt-Dounas) [see esp. Inv. nr. 214 (with ungirdled peplos) - Inv. nr. 215 for the comparison]. Also, see ΚΓΑΜΘ Ι, p. 105 nr. 77, fig. 186-189 (G. Despinis), which provide iconographical and stylistic parallels for the statuette from Bukovo and also attest to the cult of Athena in the city and the area of Thessaloniki during the 2nd and 3rd centuries AD. Whether one should accept a date of the first or second half of the 2nd century AD, as is suggested for the statuette (Inv. nr. 1160 of the Archaeological Museum of Thessaloniki) [ΚΓΑΜΘ ΙΙ, p. 78-79 nr. 215 (B. Schmidt-Dounas)], is a matter of stylistic analysis.
Düll (1977), p. 73, 314 nr. 83.
Ibid.,nr. 84.
Rizakis, Touratsoglou (1985), p. 31-33 nr. 15, pl. 5 with previous bibliography; Rizakis, Touratsoglou (1999), p. 952, fig. 2-3. Cf. Karamitrou-Mentessidi (1989), p. 18; Karamitrou-Mentessidi (1993b), p. 655; Sverkos (2000), p. 47 and n. 97; Karamitrou-Mentessidi (2004), p. 272 (simple mentions); Chatzinikolaou (2007), Catalogue, nr. 173.
Baege (1913), p. 141-142, correlates the inscription from Aiane to another inscription from Larissa in Thessaly (A.S. Arvanitopoulos, “Θεσσαλικαί επιγραφαί”, AEph 1910, p. 377), where Pluto is simply mentioned with the epithet Despotis along with the names of Demeter and Kore: Δήμητρι καὶ Κόρῃ καὶ Δεσπότῃ.
On Pluto’s cult in Macedonia and especially at Aiane, see L. Heuzey, RA 18 (1868), p. 18-25; K. Giannoulidou, “Ναοί του άιδου Πλούτωνος”, Πλατων 22 (1970), p. 281-282; Düll (1977), p. 118; Rizakis, Touratsoglou (1999), p. 952 n. 13. Cf. Rizakis, Touratsoglou (1985), p. 32.
D. Kanatsoulis, “Η μακεδονική πόλις από της εμφανίσεώς της μέχρι των χρόνων του Μεγάλου Κωνσταντίνου”, Makedonika Ε΄ (1963), p. 64. Cf. Rizakis, Touratsoglou (1985), p. 33.
This statuary type most likely refers to well known types from Attica and Koroneia in Boeotia, where the god’s cult is attested. See Papachatzis (1987), 116-117, fig. 114.
Siampanopoulos (1974), p. 123-126. Cf.A.Tsilipakou, AD 52 (1997) [2003], Chron. Β2, p. 789-790; Chatzinikolaou (2007), Catalogue, nr. 172.
A rural sanctuary with the cult of this female goddess or even Enodia and perhaps other deities may be sought at the site “Gortsia” or “Diakladosi” (intersection) at Liknades on Mount Voion, located in the southern part of Orestis: Chatzinikolaou (2007), Catalogue, nr. 169. P. Chrysostomou mentions that an ancient cemetery is located at this site and speculates about a sanctuary’s existence there. On the location and possibility of the existence of ancient sanctuaries: Chrysostomou (1998), p. 176 nr. 7; Karamitrou-Mentessidi (1999), p. 153, 201, 202, 345-346 fig. 69, 72. A Hekataion from the Hellenistic period comes from this site: Chrysostomou (1998), supra; Karamitrou-Mentessidi (1999), p. 201 and n. 608, fig. 71. Cf. Chatzinikolaou (2007), Catalogue, nr. 170.
G. Daux, BCH 83 (1959), p. 697; L. Robert, Hellenica XI-XII (1960), p. 589; G. Karamitrou-Mentessidi, AD 38 (1983) [1989], Chron. B2, p. 307-309; Chrysostomou (1998), p. 72-82. Cf. Karamitrou-Mentessidi (1993a), p. 92 (simple mention), Nigdelis, Souris (1996), p. 69-70; Chatzinikolaou (2007), Catalogue, nr. 154.
Chrysostomou (1998), p. 82 and n. 259: surmising that the destruction should be dated between 379 and 395 AD and attributed to the followers of the new religion based on the coins of Theodosius I found at the site. Several sanctuaries in the countryside and some temples in the cities were looted and destroyed under the guidance of the Praefectus of the East, Maternus Kynegius from Spain, between 384 and 388 AD.
Ibid., p. 82. There is a similar case at Palaiopolis in Corfu. See Papachatzis (1987), p. 208.
I. Touratsoglou and N.G.L. Hammond dated the relief to the Roman Imperial period in general and interpreted this figure as Artemis or Hecate Hepone. P. Chrysostomou considers this figure to be Enodia of Pherai and believes that there must have been a sanctuary of Enodia in the area. His remarks on the formation of the goddess’ iconographical type and possible regional variations should probably be confined to ascertaining the existence of different artists or artistic tendencies. Regarding opinions formed from research, see the following note.
I.P. Touratsoglou, AD 24 (1969) [1970], Chron. Β2, p. 333, pl. 341ε; Ηammond, Griffith (1979), p. 165 n. 3; L. Kahil, N. Icard, s.v. “Artemis”, LIMC II, 1, (1984), p. 688, nr. 885c; Chrysostomou (1998), p. 83, 149-150, pl. 14α. Cf.Chatzinikolaou (2007), Catalogue, nr. 153.
Rizakis, Touratsoglou (1985), p. 93 nr. 94, pl. 34 with previous bibliography; Chrysostomou (1998), p. 74-75, pl. 14β. Cf. Karamitrou-Mentessidi (1993a), p. 78, 80-81, fig. 44 (simple mention); Chatzinikolaou (2007), Catalogue, nr. 155.
Rizakis, Touratsoglou (1985), p. 96-97, nr. 98, pl. 36 with previous bibliography; Chrysostomou (1998), p. 76-77. Cf. Ziota, Karamitrou-Mentessidi (1991), p. 28 and n. 7 (simple mention); Chatzinikolaou (2007), Catalogue, nr. 156.
Chrysostomou erroneously interprets the animal on the front as a hare, and the crescent moons as garlands. He believes that the images on the three sides depict a hare hunt with the two dogs on the sides advancing towards the animal on the front. This is a rather far-fetched interpretation. Most likely, the figure depicted is a dog; judging from its anatomy, it cannot be identified as a hare. On the related discussion, see Chatzinikolaou (2007), Catalogue, nr. 156.
See also Chrysostomou (1998), p. 77.
The offering of incense, requisite in most sacrifices, was usually accompanied by a prayer. On this subject: W.W. Müller, s.v. “Weihrauch”, RE Suppl. XV, 1978, p. 756. Cf. Rizakis, Touratsoglou (1985), p. 97, nr. 98, pl. 36; A. Moustaka, s.v. “Enodia”, LIMC III, 1 (1986), p. 744; Chrysostomou (1998), p. 76 n. 239.
Rizakis, Touratsoglou (1985), p. 99 nr. 100α, pl. 37 with previous bibliography; Chrysostomou (1998), p. 77-78, pl. 11 γ-δ. Cf. Ziota, Karamitrou-Mentessidi (1991), p. 28 and n. 7 (simple mention); Chatzinikolaou (2007), Catalogue, nr. 158.
Rizakis, Touratsoglou (1985), p. 97-98 nr. 99, pl. 36 with previous bibliography; Chrysostomou (1998), p. 75-76. Cf. Ziota, Karamitrou-Mentessidi (1991), p. 28 and n. 7; Chrysostomou (1992), p. 105 and n. 10, Karamitrou-Mentessidi (1993a), p. 91, 92 fig. 49 (simple mentions); Chatzinikolaou (2007), Catalogue, nr. 157.
Rizakis, Touratsoglou (1985), p. 103 nr. 105, pl. 39, fig. 105 with previous bibliography, Chrysostomou (1998), p. 81 and n. 252. Cf. G. Karamitrou-Mentessidi, AD 38 (1983) [1989], Chron. Β2, p. 307; Ziota, Karamitrou-Mentessidi (1991), p. 28 and n. 7; Chatzinikolaou (2007), Catalogue, nr. 159.
Chrysostomou (1998), p. 147-149 and n. 540, pl. 13 with previous bibliography. Cf. Karamitrou-Mentessidi (1993a), p. 90, 92 fig. 49 (simple mention); Chatzinikolaou (2007), Catalogue, nr. 163-167. These are probably the works of a local artist, perhaps Ariston, who was working in Eordaia and Elimeia at that time.
Her cult is attested from the 3rd century BC in the neighbouring Perraivian Tripolis. See Chrysostomou (1998), p. 82 and n. 263.
Co-worship of these two hard to appease chthonic goddesses is also attested at the small sanctuary of Enodia in the west cemetery of Pherai in Thessaly. See Chrysostomou (1998), p. 235 with relevant bibliography.
Chrysostomou (1998), p. 235 and n. 911, pl. 33α. Cf. Chatzinikolaou (2007), Catalogue, nr. 59.
G. Karamitrou-Mentessidi, AD 38 (1983) [1989], Chron. Β2, p. 307; P. Chrysostomou, “Οι θεσσαλομακεδονικοί θεοί των καθαρμών και η μακεδονική γιορτή Ξανδικά”, Makedonika 29 (1993-94) [1994], p. 185; Chrysostomou (1998), p. 235 and n. 910. Cf. Chatzinikolaou (2007), Catalogue, nr. 60.
Rizakis, Touratsoglou (1985), p. 100-101 nr. 102, pl. 38 with previous bibliography. Cf. Chrysostomou (1992), p. 104 and n. 9, fig. 4, 105 and n. 11, fig. 5; Karamitrou-Mentessidi (1993a), p. 91, 92 fig. 49 (simple mentions); Chatzinikolaou (2007), Catalogue, nr. 237-238. On the first relief (Fig. 30), the goddess is depicted in frontal view standing and holding a sheaf of ears. She is mentioned as Diasyros Thea in the inscription’s text. However, the possibility that she was depicted sitting on a fish, as in a relief from Demetrias, cannot be excluded. Cf. Chrysostomou (1992), p. 104. The second relief, which bears no inscription, depicts the goddess sitting sideways on a cetacean or a fish. The literary sources mention depictions of the goddess in the form of a fish or with a fish tail and a woman’s head. See Diodorus, ΙΙ, 4, 1 : αὕτὴ δέ τό μέν πρόσωπον ἔχει γυναικός, τό δ᾿ἄλλο σῶμα πᾶν ἰχθύος; Lucianus, Περί τῆς Συρίης θεοῦ, 14. On the correlation of the cult with the fish, cf. Chrysostomou (1992), p. 109-110 with bibliography.
Rizakis, Touratsoglou (1985), p. 112-116 nr. 116-117α-β, pl. 43-44 with previous bibliography; SEG 35 (1985), 638-639, 747, E. Voutiras, Zu zwei makedonischen Freilassungskunden, Tyche 1 (1986), p. 233-243; Nigdelis, Souris (1996), Chrysostomou (1998), p. 78-81. Cf. Chatzinikolaou (2007), Catalogue, nr. 159-162.
On Artemis Ephesia: R. Fleischer, Artemis von Ephesos und verwandte Kultstatuen aus Anatolien und Syrien, Leiden, 1973 (EPRO, 35); id., s.v. “Artemis Ephesia”, LIMC 2 (1984), p. 755-763. On her cult in the northern regions of Macedonia: Düll (1977), p. 66-68; Chatzinikolaou (2007), Chapter: Artemis (Ephesia), p. 135-139.
S. Eitrem, Die göttlichen Zwillinge bei den Griechen, Oslo, 1902; A.Hermary, s.v. “Dioskouroi”, LIMC III (1986), p. 578-580. There were votive reliefs to the Dioskouri at sites in Pelagonia and Stobi during the Roman Imperial period. See Düll (1977), p. 374-379 nr. 201-202, 204-206, fig. 57, 59, IX.
Chapouthier (1935).
IG X 2.2, 9, pl. ΙI with previous bibliography. Cf. A. Hermary, s.v. “Dioskouroi”, LIMCIII (1986), p. 578 nr. 136; Chatzinikolaou (2007), Catalogue, nr. 118.
Kalpakovska, Gjorgjievska (2003), p. 28-29 nr. 11, difficult to read. Cf. Chatzinikolaou (2007), Catalogue, nr. 112.
IG X 2.2, 34, pl. VI with previous bibliography. Cf. Chatzinikolaou (2007), Catalogue, nr. 111.
Düll (1977), p. 306 nr. 73.
F. Bömer, Untersuchungen über die Religion der Sklaven in Griechenland und Rom II, Wiesbaden, 1960, n. 1. Cf. IG X 2.2, 34.
Düll (1977), p. 288-289 nr. 36, p. 303 nr. 67.
On Kolovaissa: Papazoglou (1988), p. 291; Sverkos (2000), p. 35.
Ν. Vulić, “Inscriptions grecques de Macédoine”, AIPhO 4 (1938), p. 343; Düll (1977), p. 291 nr. 40, IG X 2.2, 233. Cf. Sverkos (2000), p. 35.
IG X 2.2, 18, pl. ΙΙI with previous bibliography. Cf. Sverkos (2000), p. 36, 94, 96-97; Chatzinikolaou (2007), Catalogue, nr. 171.
Papazoglou (1988), p. 372 and n. 104.
Sverkos (2000), p. 94.
Ν. Papachatzis, “Η Πασικράτα της Δημητριάδας”, ΘΕΣΣΑΛΙΚΑΑ΄ (1958), p. 50-65, believes that Passikrata (the Aphrodite of the Dead) and Artemis Enodia, who is identified with Enodia of Pherai by the same author, were worshipped in the funerary and roadside sanctuary of the south cemetery of Demetrias. Cf. Chrysostomou (1998), p. 95-96.
On her cult in Macedonia: Düll (1977), p. 116-118.
The epithet Passikrata or Passikrateia is attributed to Persephone: Homer, Hymn to Demeter, 365. It is also attested in an inscription of the 5th century BC at Selinous: IG XIV, 268. Cf. Simon (1996), p. 108.
The cult epithet Passikrata accompaniee Artemis’ name in dedicatory inscriptions from Ambrakia and Thesprotia in Epirus. See K.A. Romaios, AD 2 (1917), Annex 1916, p. 52-53; Chr. Tzouvara-Souli, Αμβρακία, Athens, 1992 (Μελέτες για την άρτα, 1), p. 162. Cf. Sverkos (2000), p. 95 and n. 330.
Liampi (1998), p. 9-10 nr. 18, pl. 2. Cf. Chatzinikolaou (2007), Catalogue, nr. 181.
Chr. Ziota, AD 50 (1995) [2000], Chron. Β2, p. 584 (simple mention). Cf. Chatzinikolaou (2007), Catalogue, nr. 195.
Rizakis, Touratsoglou (1985), p. 95-96 nr. 97, pl. 35 with previous bibliography; Iliadou (1998), p. 152-153 nr. 6. Cf. Karamitrou-Mentessidi (1993a), p. 78, 80-81 fig. 45 (simple mention); Chatzinikolaou (2007), Catalogue, nr. 196.
O. Palagia, s.v. “Herakles”, LIMC IV, (1988), p. 762-769. On the identification of the type, see also Rizakis, Touratsoglou (1999), p. 953-954 n. 19.
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