Εις το επιτύμβιον επίγραμμα εκ Πέλλης ΑΑΑ, Χ( 1977), 259 - 263
Part of : Αρχαιολογικά ανάλεκτα εξ Αθηνών ; Vol.XI, No.2, 1978, pages 195-197
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195-197
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On the grave epigram from Pella, AAA X (1977) 259 - 263
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Σύμμεικτα
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The second word of the first line of the grave epigram on a rectangular poros limestone base ( ht. 0.40 m., 0.64 X 0.485 m. ) from Pella ( AAA X ( 1977) 259-263 ) has been transcribed as τε[ΐδ]ε by M. Lilibakis in her publication. The stone is slightly damaged at this spot, but the letter following after T is certainly H, with the left verticaland much of the horizontal cross-stroke preserved, whereas no traces of the upper and lower horizontal strokes of an E are present. Faint traces of the I and Δ may be made out. Thus the stone reads τήιδε used here as an adverb of place.In line 3 M. Lilibakis reads ένθ’ Αίας. A meaningless phrase. But the third letter is circular with no dot in the centre, not even a trace, so that it is O not Θ. The horizontal stroke of the fourth letter is not at mid-height between the two diagonal strokes as it would be for an A but falls between mid-height and the base of the diagonal strokes, nearer the halfway mark. The careless mason had intended to carve a delta. The word should be transcribed ΕΝΟΔΙΑΣ. The text of the inscription now reads as follows :κείμαι .τήιδε θανοϋ/σα, πατρίς δέ μοί έστ/ι Κόρινθος·/Ένοδίας πρόπολος, τονυμα ΤιμαρέτηΈνόδιος, α, is an epithet of divinities who had their statues or altars or stelai by the wayside or at crossroads, such as Hermes, Artemis, Persephone and the Near Eastern, Karian Hekate.1According to Pausanias III 14.9, Eno- dia is an ancient Greek divinity and not an epithet of Hekate.2Euripides, however, relates Enodia to Hekate in the Helen 569 - 70.ME. ώ φωσφόρ’ Εκάτη, πέμπε φάσματ’ ευμενή.ΕΛ. ού νυκτίφαντον πρόπολον Ένοδίας μ όρας.and Kannicht3 * writes that Enodia is a variation on Hekate and is, in Athens, identical with Hekate ( and Persephone too ). The worship of Enodia is widespread throughout Thessaly on the evidence of inscriptions found in Larissa, Pvthion, Pherai, Pagasai ( not to mention examples from the Roman period ). The goddess is thought to have a Thessalian originiThe presence of Enodia in Pella, the capital of Macedonia, raises a question about the origin of the cult. The dedication from Larissa on a rectangular marble base ( IG IX 2575 ) may be dated in the first half to the mid-5th c. B.C. but the epigram from Pella dated to the first half of the 4th c. B.C. is one of the earliest inscriptions from Macedonia. The upper surface of the Pella base has a rectangular cutting, 0.08 X 0.30 X 0.215 m. into which the stele or pillar with the symbol or symbols of the goddess was set ; unfortunately it is missing. An oblong rectangular clamp is preserved on the Larissa base.The question as to why the cult attendant Timarete, a Corinthian, settled in Pejla remains unanswered.The name of her father is not given nor do any other ancient texts mentioning a propolos ever give the father’s name.5 The word ονυμα is Doric.
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