judaism_and_rome 2026-07-22T00:11:00+02:00 1 191 Inscription https://heurist.huma-num.fr/heurist/?recID=191&db=judaism_and_rome 2022-08-16 23:18:40 2025-07-22 16:56:40 public Popillius Carus Pedo and the festivities of Artemis in Ephesus Statue base, rectangular, inscribed on three faces and now broken into two fragments. 0162 0162 0164 0164 4154 1815 34d35ec3ae67c69d15cb7726e757e0bbc0de4ff0 artemis_pedo_ephesus_.jpg image/jpeg 121 2022-08-12 11:51:42 Popillius Carus Pedo and the festivities of Artemis in Ephesus, 4154, Artemis_Pedo_Ephesus_.jpg (121.63 KB)) https://heurist.huma-num.fr/heurist/?db=judaism_and_rome&file=34d35ec3ae67c69d15cb7726e757e0bbc0de4ff0 Greek 2377 3731 3730 3919 3224 2376 </p> local identity Roman piety piety Greek barbarians precedent Artemis Ephesus Roman governor edict local cults calendar holidays festival devotion The upper fragment is in the British Museum (London) and the bottom in the Ashmolean Museum (inv. G 1186) Marble The upper fragment is 39 cm high and the bottom fragment is 72.5 cm. Width is 48 cm. Letters are between 3 cm and 1.2 cm tall. 2nd CE Local cults could be a matter of pride for communities in the Greek east. Few cities could boast about the fame and relevance of their patron god/goddesses as much as Ephesus did with respect to Artemis. This dossier illustrates such attitudes, the importance of Artemis’s cultic celebrations, and, most importantly, the Roman control over sacred activities requiring provincial authorisation and consent.The first document of the dossier is the edict that the provincial governor pronounced [λέγει/legei] probably between 162/3 and 163/4 CE. C. Popillius Carus Pedo (PIR2P 838) was consul in 147 and, after the usual fifteen-year span, he would have allotted the proconsular appointment in Asia. During this office, he received a letter containing the decree (ψήφισμα/psêphisma) of the Ephesian council and assembly that was inscribed on the face B of our statue base. This local resolution was concerned with the sacred days (ἱερᾶι ἡμέραι/hierai hêmerai) of a festival (πανήγυρις/panêgyris) dedicated to Artemis or Artemisia. From Carus Pedo’s response, it must be inferred that the Ephesians also attached communications with the previous provincial governors which were favourable towards this festivity. As exceptionally well illustrated in the case of Hadrian and the temple of Zeus in Aizanoi, such precedents were fundamental for triggering a positive reaction from the Roman administration and obtaining new benefits. Indeed, the cult of Artemis had been favoured not only by Roman proconsuls but even the emperors; especially, Augustus, Domitian, and Trajan who are known to have confirmed the magnitude of the lands assigned to the Artemision temple (see Knibbe, “Der Grundbesitz”). Hadrian was also extensively honoured as “saviour” and “founder”. Previously under Claudius, we also have the long edict of the governor Paullus Fabius Persicus who sought to curb the mismanagement of this temple and impose certain conditions to the Ephesians regarding the cult of Artemis. Consequently, even though Plutarch famously denounced the trivialisation of Roman ratification for local decisions adopted in Greek cities (Moralia 814F-815A), Carus Pedo’s edict (διατάγμα/diatagma) should be regarded not just as recommendable but rather necessary (ἀναγκαῖον/anankaion).As recorded in lines 14 to 16, the celebration of sacred days for Artemis implied a period of ἐκεχειρία/ekecheiria (“holidays”). This term is exactly the same used by Philo to refer to the Jewish Sabbath (De Vita Mosis II.22; 211), and shows that the cessation of activities on religious grounds concerned the Roman authorities and required further justification. In the case of Ephesus, not only were the administrative precedents decisive but also the dignity (τιμή/timê) of this “very illustrious” city, which was to be protected (φυλαχθήσεσθαι/phylachthêsesthai). Moreover, Carus Pedo was able to present his edict as a sign of his piety (εὐσέβεια/eusebeia) towards Artemis. Finally, the governor was assured by the reputation and acts of the main promoter of this initiative; a Roman citizen called Titus Aelius Marcianus Priscus who was also honoured in the face C (not included in our edition) of this statue base.The reverence shown by a Roman governor towards a foreign goddess can be better understood by virtue of the local resolution originating Carus Pedo’s edict (B). After the formulaic preface listing the series of titles that Ephesus displayed, at least, since Antoninus Pius’s accession, and the formal procedure conducted by the civic institutions, the Ephesians explain why their guardian (προεστῶσα/proestôsa) goddess, Artemis, and the festivities dedicated to her deserved admiration and respect. Firstly, they claim that this Artemis was not only honoured in their homeland (πατρίς/patris), but rather “by Greeks and Barbarians alike”. This statement can be confirmed by the numerous representations of the distinctive goddess found throughout the Graeco-Roman world (see Fleischer, Artemis von Ephesos, p. 1-137); including one statue discovered in Caesarea and now displayed in the Museum of Israel [IAA 1962-94: http://www.imj.org.il/imagine/galleries/viewItemE.asp?case=5&itemNum=396727]. For example, Strabo (Geography IV.1.4) reports that Artemis once appeared in a dream to the Phoceans, who were inspired to settle the colony of Massilia and brought an image of her to the Gaulish shores. Such manifestations (or ἐπιφάνειαι/epiphaneiai; cf. SEG 34.1170) were a sign of her divinity (θειότης/theiotês) as highlighted in line 14 and certainly constituted a crucial element from which cultic structures could be enhanced both in the ancient world (e.g. Artemis Leukophryene at Magnesia on the Meander; see Thonemann, “Magnesia and the Greeks”) and today (e.g. Virgin Mary’s sanctuaries). The popularity of the Ephesian Artemis, moreover, exceeded the limits of the Greek East and even reached Rome. Livy (I.45.2-3) records that the cult of Diana on the Aventine had been founded on the model of Ephesus. In this regard, Dionysus of Halicarnassus (Roman Antiquities IV.26.3-5) even claims that the Romans should not be considered Barbarians because the foundation pillar of the temple had been written in Greek. This theory, nonetheless, does not appear to have transformed the perception of the Ephesian people as our decree still offers a binary distinction between Ἕλληνες/Hellênes and Βάρβαροι/Barbaroi in line 11; a simplistic dichotomy based on the Classical tradition.In any case, the greatest sign of  reverence (σεβασμός/sebasmos) to Artemis according to the Ephesians was the fact that the month Artemision was named after her. The rich epigraphic material from Ephesus certainly shows that this city kept a calendar with distinctive month names, even after the cities of Asia accepted to start the year from September 23rd, Augustus’s birthday (Merkelbach, “Die ephesischen Monate”). This month occurred between March and April and was also adopted by the Macedonians and other Greek calendars under the name Ἀρτεμίσιος/Artemisios instead of Ἀρτεμισιών/Artemisiôn (ll. 17-20). The eponymous month was consequently devoted to Artemis and the decree wanted to institute all its days as sacred. This period would be occupied with the activities related to the cult (θρησκεία/thrêskeia), including festivities (ἑορταί/heortai), a festival (πανήγυρις/panêgyris), and sacrifices (ἱερομηνία/hieromênia). All these various celebrations are not only confirmed by the inscribed evidence, but also by the vivid description of the Artemisia opening the ancient novel Ephesiaka (see Rogers, The Mysteries of Artemis). The Ephesians considered that, by honouring the goddess in such a way, their city would remain both “very famous and blessed” (l. 33); after all, this community was the nourisher, (τροφός/trophos) of their guardian deity (l. 22).With such a degree of interdependency between the temple of Artemis and Ephesus (see Karwiese, Gross ist die Artemis), the magnitude of the honours paid to this goddess can be better understood. Nevertheless, this local devotion had likewise consequences on the management and functioning of the capital of Asia which the provincial governor needed to oversee. Carus Pedo accepted these exceptional circumstances because of the undoubted importance of the cult and the precedents of former administrators. The combination of this Roman acceptance with the local devotion and promotion as also attested in the Salutaris’s foundation resulted in a successful story of cultic celebrations that enhanced the Ephesian identity and pride while attracting external attention and fame. For such beneficial decisions, the institutions of Ephesus considered themselves φιλοσέβαστοι/philosebastoi (“emperor-loving”). At the same time, these favours provided the Roman authorities with opportunities to display their self-acclaimed piety.  5832 Discovered in Selçuk (Turkey), re-used in the hospice next to the Ephesian aqueduct Discovered in Sel?uk (Turkey), re-used in the hospice next to the Ephesian aqueduct 263 242 228 108 970 132 265 Roman Greek Die Inschriften von Ephesos 24a-b [SIG3867a-b] No <p align="left">This edition is based on <em>Sylloge Inscriptionum Graecarum III</em> no. 867a-b; incorporating the last revision made in<em> Die Inschriften von Ephesos </em>no. 24a-b.    </p> <table border="0" cellspacing="0" cellpadding="0"><tbody><tr><td valign="top" width="27"> <div align="left">A</div> </td> <td valign="top" width="437"> <div align="left">[Γ(άϊος) Πο]πίλλιος Κᾶρος Πέδω[ν]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">               ἀνθύπατος λέγει·</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[ἔ]μαθον ἐκ τοῦ πεμφθέντος [πρός]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">με ψηφίσματος ὑπὸ τῆς λαμπροτ[ά]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">5</div> </td> <td valign="top" width="437"> <div align="left">της Ἐφεσίων βουλῆς τοὺς πρὸ ἐμ[οῦ]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">κρατίστους ἀνθυπάτους ἱε[ρὰς]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">νομίσαι τὰς ἡμέρας τῆς π[α]νη̣[γύρεως]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">τῶ̣ν Ἀρτε̣[μισίων] καὶ τοῦτο διατά-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">γματι δεδηλωκέναι· ὅθεν ἀναγκαῖ-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">10</div> </td> <td valign="top" width="437"> <div align="left">ον ἡγησάμην καὶ αὐτὸς ἀποβλέ-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">πων εἴς τε τὴν εὐσέβειαν τῆς θεοῦ̣</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">καὶ εἰς τὴν τῆς λαμπροτάτης Ἐφε-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">σίων πόλεως τειμὴν φανερὸν ποι-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ῆσαι διατάγματι ἔσεσθαι τὰς ἡμέρας</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">15</div> </td> <td valign="top" width="437"> <div align="left">ταύτας ἱερὰς καὶ τὰς ἐπ’ αὐταῖς ἐκε-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">χ̣ειρίας φυλαχθήσεσθαι· προεστῶ-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">τος τῆς πανηγύρεως</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">Τίτου Αἰλίου Μαρκιανοῦ Πρίσκου</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">τοῦ ἀγωνοθέτου, ὑοῦ Αἰλίου</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">20</div> </td> <td valign="top" width="437"> <div align="left">Πρίσκου, ἀνδρὸς δοκιμωτάτου καὶ</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">πάσης τειμῆς καὶ ἀποδοχῆς ἀξίου.</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left"> </div> </td> </tr><tr><td valign="top" width="27"> <div align="left">B</div> </td> <td valign="top" width="437"> <div align="left">[ἔδ]οξεν τῆς πρώτης καὶ με[γίστης]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[μητρ]οπόλεως τῆς Ἀσίας καὶ δὶς νεωκ̣[όρου τῶν]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[Σεβα]σ̣τῶν καὶ φιλοσεβάστου Ἐφε̣[σίων πόλεως]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[τῇ βο]υλῇ καὶ τῷ δήμῳ περὶ ὧν εἰσηγή̣[σατο]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">5</div> </td> <td valign="top" width="437"> <div align="left">[... Λ]αβέριος Ἄμοινος φιλοσέβαστος, ὁ γραμμ[ατεὺς]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[τοῦ δ]ή̣μου· ἐπεψήφισαν δὲ οἱ στ[ρ]ατηγοὶ τῆς</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">                    πόλεως φιλοσέβαστοι·</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[ἐπειδὴ ἡ π]ροεστῶσα τῆς πόλεως ἡμῶν θεὸς Ἄρτε[μις]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[οὐ μόνον] ἐν τῇ ἑαυτῆς πατρίδι τ̣ε̣ιμᾶται, ἣν ἁ[πασῶν]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">10</div> </td> <td valign="top" width="437"> <div align="left">[τῶν πόλεων] ἐνδοξοτέραν διὰ τῆς ἰδίας θειότητ[ος πεποίη]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[κεν, ἀ]λλὰ καὶ παρ̣ὰ̣ [ Ἕλλησίν τε κ]α̣ὶ̣ [β]α̣ρ̣β̣ά̣ρ̣[ο]ις, ὥ[στε παν]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ταχοῦ ἀνεῖσθαι αὐτῆς ἱερά τε κα[ὶ τεμένη, ναοὺς δὲ]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">αὐτῇ τε εἱδρύσθαι καὶ βωμοὺς αὐτῇ ἀνακεῖσθαι διὰ</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">τὰς ὑπ’ αὐτῆς γεινομένας ἐναργεῖς ἐπιφανείας,</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">15</div> </td> <td valign="top" width="437"> <div align="left">καὶ τοῦτο δὲ μέγιστον τοῦ περὶ αὐτὴν σεβασ-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">μοῦ ἐστιν τεκμήριον, τὸ ἐπώνυμον αὐτῆς</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">εἶναι μῆνα καλούμενον παρ̣’ ἡ̣[μ]ῖν μὲν Ἀρτεμισ[ι]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ῶνα, παρὰ δὲ Μακεδόσιν καὶ τοῖς λοιποῖς ἔθνεσιν</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">τοῖς Ἑλληνικοῖς καὶ ταῖς ἐν αὐταῖς πόλεσιν</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">20</div> </td> <td valign="top" width="437"> <div align="left">Ἀ̣ρτεμίσιον, ἐν ᾧ μηνὶ πανηγύρεις τε καὶ ἱερο-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">μηνίαι ἐπιτελοῦνται, διαφερόντως δὲ ἐν̣ [τῇ]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ἡμετέρᾳ πόλει τῇ τροφῷ τῆς ἰδίας θεοῦ τῆς Ἐφ[εσί]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ας, προσῆκον δὲ εἶναι ἡγούμενος ὁ δῆμος [ὁ]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">Ἐφεσίων ὅλον τὸν μῆνα τὸν ἐπώνυμον τοῦ θ̣[είου]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">25</div> </td> <td valign="top" width="437"> <div align="left">ὀνόματος εἶναι ἱερὸν καὶ ἀνακεῖσθαι τῇ θεῷ</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ἐδοκίμασεν διὰ τοῦδε τοῦ ψηφίσματος [διατιθέ]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ναι τὴν περὶ αὐτοῦ θρησκείαν· διὸ δεδόχ[θαι]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[ὅ]λον τὸν μῆνα τὸν Ἀρτεμισιῶ̣να εἶνα[ι ἱερὸν πάσας]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[τ]ὰς ἡμέρας, ἄγεσθαι δὲ ἐπ’ αὐταῖς μην[ός τε καὶ]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left">30</div> </td> <td valign="top" width="437"> <div align="left">[δι’] ἔτ̣ους τὰς ἑορτὰς καὶ τὴν τῶν Ἀρτεμ[ισίων πανή]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[γ]υριν καὶ τὰς ἱερομηνίας, ἅτε τοῦ μηνὸς ὅ[λου ἀνακειμέ]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">ν̣ου τῇ θεῷ· οὕτω γὰρ ἐπὶ τὸ ἄμεινον τῆς [θεοῦ τιμωμέ]-</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">[ν]ης ἡ πόλις ἡμ[ῶν ἐ]νδοξοτέρα τε καὶ εὐδ[αιμονεστέρα]</div> </td> </tr><tr><td valign="top" width="27"> <div align="left"> </div> </td> <td valign="top" width="437"> <div align="left">              εἰς τὸ[ν ἅπα]ντα διαμενεῖ χ[ρόνον.]</div> </td> </tr></tbody></table> <div style="text-align: justify;">Taken from Lewis, Naphtali, <em>Greek Historical Documents. The Roman Principate: 27 B.C. – 285 A.D.</em>, Toronto, Hakkert, 1974, p. 128-130. <br /><br /></div> <div style="text-align: justify;">Popillius Carus Pedo, proconsul, declares: I have learned from the decree sent me by the most illustrious council of Ephesus that their Excellencies, the proconsuls before me, considered the days of the Artemisia festival holy and so proclaimed by edict.<br /><br />Wherefore, since I too respect both the reverence paid the goddess and the dignity of the most illustrious city of Ephesos, I have deemed it necessary to make clear by decree that these days will continue to be holy and suspension of business to be observed on those days, the director of the festival being Titus Aelius Marcianus Priscus, the son of Aelius Priscus, a most esteemed gentleman deserving of every honor and approbation.<br /><br />The council and the people of the city of Ephesos, first and greatest of the metropolises of Asia, twice designated <em>neokoros</em> of the Augusti, devoted to the emperor, decree:</div> <div style="text-align: justify;">Regarding the motion made by Laberius Amoinos, devoted to the emperors, secretary of the assembly, and put to a vote by the city magistrates, devoted to the emperors,<br />Whereas the goddess Artemis, guardian of our city, is honored not only in her own native city – which she has made famous beyond all other cities by her own divinity – but also among Greeks and Barbarians alike, so that in many places rites and precincts have been dedicated to her, and temples to her are founded and altars and statues on account of the bodily manifestations performed by her. <br />And whereas a very great evidence of the reverence surrounding her is the month named after her, called Artemision by us, Artemisios by the Macedonians and the other Greek-speaking peoples and the cities among them, in which month festive assemblies and public sacrifices are held, but especially in our city, the nurturer of its own Ephesian goddess, <br />And whereas the people of Ephesos deems it fitting that the whole month named after her divine name be sacred and devoted to the goddess and by this decree approves the establishment of such ritual in her honor,<br />Therefore it is decreed that the month Artemision is to be sacred all its days, that in the days of that month in every year are to be held the holidays and the festive assemblies and public sacrifices of the Artemisia, inasmuch as the whole month is dedicated to the goddess. Thus the better honoring the goddess, our city will remain the more famous and the more blessed for all time. </div> Yes The Roman governor Carus Pedo produces an edict authorising a local decree of Ephesus. The decree celebrates the fame of Artemis’ cult and institutes that all the days of one month (Artemision) should be sacred and dedicated to this guardian goddess.   ψήφισμα ἱερός ἡμέρα πανήγυρις διάταγμα ἀναγκαῖος τιμή φυλάσσω εὐσέβεια προίστημι πατρίς ἐπιφάνεια θειότης Ἕλλην βάρβαρος Ἀρτεμίσιος Ἀρτεμισιών σεβασμός θρησκεία ἑορτή φιλοσέβαστος ἔνδοξος εὐδαίμων λέγω Aitor Blanco Pérez English Provincial edict and local decree Yes 107 131 222 242 248 263 265 266 317 1