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I.1. Senior Cult Officials
At the head of the senior cult personnel of village shrines were priests and priestesses. Priests outnumbered the priestesses, especially in Phrygia; in both regions, husbands and wives are found sharing office, while women occur as single priests usually but not exclusively in the cults of goddesses. As a rule, the care of a single sanctuary was entrusted to a single male priest or a group of priests.19 The majority of village priests, particularly those from more remote regions, were not Roman citizens before AD 212. Moreover, in northeast Lydia they often appear with a single name (less frequently in Phrygia). Since this mostly occurs in their private dedications and epitaphs,20 whereas on the more official monuments (communal dedications, honorific
(TO BE CONTINUED)
Dedicated to the Memory of Professor Peter Herrmann (1927–2002)
19 Sometimes linked by blood ties – father and son, brothers, uncle and nephew.
20 TAM V 1, nos. 9, 247, 432, 433, 473c, 483a; Chr. Naour, EA 5, 1985, p. 69 no. 21 = SEG 35, no. 1261; Malay, Manisa Museum p. 54 no. 72; Malay, Researches p. 93 no. 95; ibid., p. 141 no. 158; MAMA I, no. 14; MAMA V, nos. 79, R 4; MAMA IX, no. 154; MAMA X, no. 439; Sahin, IK 10,1 (Museum Iznik), no. 1090; M. Ricl, A 44, 1994, p. 157 no. 1 = SEG 44, no. 1034; Drew-Bear – Thomas – Yıldızturan, Phrygian Votive Steles p. 251 no. 387; N. E. Akyürek Sahin, EA 33, 2001, p. 185, note 2, under e.
SOURCE aus: Epigraphica Anatolica 35 (2003) 77–101
Dr. Rudolf Habelt GmbH, Bonn