The Asia calendar-reform dossier (9 BC) — An Interactive Faceted Reader

The Asia calendar-reform dossier (9 BC) — An Interactive Faceted Reader — edition

Priene (full Greek text); Apameia (Latin fragments + Greek redaction); Dorylaion (Latin fragment); Maionia (lines 8–20 of the Greek edict); Metropolis (lines 1–35 of a new Greek copy) Diatagma Pauli Fabii Maximi anthypati de fastis provincialibus & Decreta koinou Asiae ὰ τῶν πρότερον παρειλήφαμεν τῶν θεῶν εὐμενὲς καὶ πότερον ἡδείων ἢ ὠφελιμωτέρα ἐστὶν ἡ τοῦ θειοτάτου Καίσαρος γενέ- θλιος ἡμέρα, ἣν τῆι τῶν πάντων ἀρχῆι ἴσηι δικαίως ἂν εἶναι ὑπολάβοιμεν, καὶ εἰ μὴ τῆι φύσι, τῶι γε χρησίμωι, εἴ γε οὐδὲν οὐχὶ διαπεῖπτον καὶ εἰς ἀτυ- χὲς μεταβεβηκὸς σχῆμα ἀνώρθωσεν, ἑτέραν τε ἔδωκεν πάντι τῶι κόσμωι ὄψιν, ἥδιστα ἂν δεξαμένωι φθοράν, εἰ μὴ τὸ κοινὸν πάντων εὐ- τύχημα ἐπεγεννήθηι Καῖσαρ. διὸ ἄν τις δικαίως ὑπολάβοι τοῦτο ἁτῶι ἀρχὴν τοῦ βίου καὶ τῆς ζωῆς γεγονέναι, ὅ ἐστιν πέρας καὶ ὅρος τοῦ με- ταμέλεσθαι, ὅτι γεγέννηται· καὶ ἐπεὶ οὐδεμιᾶς ἂν ἀπὸ ἡμέρας εἴς τε τὸ κοινὸν καὶ εἰς τὸ ἴδιον ἕκαστος ὄφελος εὐτυχεστέρας λάβοι ἀφορμὰς ἢ τῆς πᾶσιν γενομένης εὐτυχοῦς, σχεδόν τε συμβαίνει τὸν αὐτὸν ταῖς ἐν Ἀσίαι πόλεσιν καιρὸν εἶναι τῆς εἰς τὴν ἀρχὴν εἰσόδου, δηλονότι κατά τινα θήαν βούλησιν οὕτως τῆς τάξεως προτετυπωμέ- νης, ἵνα ἀφορμὴ γένοιτο τῆς εἰς τὸν Σεβαστὸν τιμῆς, καὶ ἐπεὶ δύσκο- λον μέν ἐστιν τοῖς τοσούτοις αὐτοῦ εὐεργετήμασιν κατʼ ἴσον εὐχαρισ- τεῖν, εἰ μὴ παρʼ ἕκαστα ἐπινοήσαιμεν τρόπον τινὰ τῆς ἀμείψεως· ἥδειον δʼ ἂν ἄνθρωποι τὴν κοινὴν πᾶσιν ἡμέραν γενέθλιον ἀγάγοιεν ἐὰν προσγένηται αὐτοῖς καὶ ἰδία τις διὰ τὴν ἀρχὴν ἡδονή, δοκεῖ μοι πασῶν τῶν πολειτηῶν εἶναι μίαν καὶ τὴν αὐτὴν νέαν νουμηνίαν τὴν τοῦ θηοτάτου Καίσαρος γενέθλιον, ἐκείνην τε πάντας εἰς τὴν ἀρχὴν ἐνβαίνειν, ἥτις ἐστὶν πρὸ ἐννέα καλανδῶν Ὀκτωβρίων, ὅπως καὶ περισσότερον τειμηθῆ προσλαβομένη ἔξωθέν τινα θρησκήαν καὶ μᾶλλον πᾶσιν γένηται γνώριμος· ἣν οἴομαι καὶ πλείστην εὐχρηστίαν τῆι ἐπαρχήᾳ παρέξεσθαι. ψήφισμα δὲ ὑπὸ τοῦ κοινοῦ τῆς Ἀσίας δεή- σει γραφῆναι πάσας ἐνπεριειληφὸς τὰς ἀρετὰς αὐτοῦ, ἵνα τὸ ἐπινοη- θὲν ὑφʼ ἡμῶν εἰς τὴν τειμῆν τοῦ Σεβαστοῦ μείνῃ αἰώνιον. προστάξω δὲ χαραχθὲν ἐν τῇ στήλῃ τὸ ψήφισμα ἐν τῷ ναῷ ἀνατεθῆναι, προστά- ξας τὸ διάταγμα ἑκατέρως γραφέν.

Apameia only μηδὲ ἔσται μία ἡμέρα δύο μέσων γενομένων ἐτῶν — — — κατὰ τὴν Ῥωμαϊκὴν συνήθηαν.

Priene (lines 30–77); Apameia (partial, lines 30–36 + 40–62); Eumeneia (lines 54–67); Metropolis (extract from lines 36–51) ἔδοξεν τοῖς ἐπὶ τῆς Ἀσίας Ἕλλησιν· γνώμη τοῦ ἀρχιερέως Ἀπολλωνίου τοῦ Μηνοφ̣ί̣λ̣ου Ἀ̣ζ̣α̣νίτου· ἐπεὶ πᾶσαν ἡ διατάξασα τὸν βίον ἡμῶν πρόνοια σπουδὴν εἰσενενκα- μένη καὶ φιλοτιμίαν τὸ τεληότατον τῷ βίῳ διεκόσμησεν ἀγαθὸν ἐνενκαμένη τὸν Σεβαστόν, ὃν εἰς εὐεργεσίαν ἀνθρώπων ἐκ πάσης ἐπλή- ρωσεν ἀρετῆς, ὅσπερ ἡμεῖν καὶ τοῖς μεθ’ ἡμᾶς ἀνθ’ ἑατῆς θεόν, δοῦσα τὸν παύσαντα μὲν πόλεμον, κοσμήσοντα δὲ εἰρήνην, ἐν ᾗ καὶ γεννηθεὶς ὁ Καῖσαρ τὰς ἐλπίδας τῶν προλαβόντων ἐν ταῖς εὐεργεσίαις ὑπερ- έθηκεν οὐ μόνον τοὺς πρὸ αὐτοῦ γεγονότας πᾶσι τοῖς ἀγαθοῖς ὑπερβαλ- λόμενος, ἀλλ’ οὐδ’ ἐν τοῖς ἐσομένοις ἐλπίδα τῆς συνκρίσεως ἀπολείπων, ἦρξεν δὲ τῶι κόσμωι τῶν δι’ αὐτὸν εὐανγελίων ἡ γενέθλιος ἡμέρα τοῦ θεοῦ, τῆς δὲ Ἀσίας ἐψηφισμένης ἐν Σμύρνῃ ἐπὶ ἀνθυπάτου Λευκίου Ουολκακίου Τύλλου, γραμματεύοντος Παπίου Διοσιερίτου, τῷ μεγίστας γ’ εἰς τὸν θεὸν καθευρέντι τειμὰς εἶναι στέφανον, Παῦλλος Φάβιος Μάξιμος ὁ ἀνθύπατος τῆς ἐπαρχήας εὐεργέτης ἀπὸ τῆς ἐκείνου δεξιᾶς καὶ γνώμης ἀπεσταλμένος ξὺν̣ τοῖς ἄλλοις οἷς εὐεργέτησεν τὴν ἐπαρχήαν, ὧν εὐεργεσιῶν τὰ μεγέθ̣η λόγος εἰπεῖν οὐδεὶς ἂν ἐφίκοιτο, καὶ τὸ μέχρι νῦν ἀγνοηθὲν ὑπὸ τῶν Ἑλλή- νων εἰς τὴν τοῦ Σεβαστοῦ τειμὴν εὕρετο, τὸ ἀπὸ τῆς ἐκείνου γενέ- σεως ἄρχειν τῷ βίῳ τὸν χρόνον, δι’ ὃ τύχῃ ἀγαθῇ καὶ ἐπὶ σωτηρίᾳ δεδό- χθαι τοῖς ἐπὶ τῆς Ἀσίας Ἕλλησι· ἄρχειν τὴν νέαν νουμηνίαν πάσαις ταῖς πόλεσιν τῇ πρὸ ἐννέα καλανδῶν Ὀκτωβρίων, ἥτις ἐστὶν γενέ- θλιος ἡμέρα τοῦ Σεβαστοῦ· ὅπως δὲ ἀεὶ ἥ<δ>ε ἡμέρα στοιχῇ καθ’ ἑκάσ- την πόλιν, συνχρηματίζειν τῇ Ῥωμαϊκῇ καὶ τὴν Ἑλληνικὴν ἡμέραν, ἄγεσθαι δὲ τὸν πρῶτον μῆνα Καίσαρα, καθὰ καὶ προεψήφισται, ἀρχόμε- νον ἀπὸ πρὸ ἐννέα μὲν καλανδῶν Ὀκτωβρίων, γενεθλίου δὲ ἡμέρας Καίσαρος· τὸν δὲ ἐψηφισμένον στέφανον τῷ τὰς μεγίστας εὑρόντι τειμὰς ὑπὲρ Καίσαρος δεδόσθαι Μαξίμωι τῶι ἀνθυπάτωι, ὃν καὶ ἀεὶ ἀναγορεύεσθαι ἐν τῷ γυμνικῷ ἀγῶνι τῶι ἐν Περγάμωι τῶν Ῥωμαίων Σεβαστῶν ὅτι «στεφανοῖ ἡ̣ Ἀσία Παῦλον Φάβιον Μάξιμον εὐσεβέσ- τατα παρευρόντα τὰς εἰς Καίσαρα τειμάς»· ὡσαύτως δὲ ἀναγορεύεσ- θαι καὶ ἐν τοῖς ἀγομένοις κατὰ πόλιν ἀγῶσιν τῶν Καισαρήων· ἀναγραφῆναι δὲ τὸ δελτογράφημα τοῦ ἀνθυπάτου καὶ τὸ ψήφισμα τῆς Ἀσίας ἐν στήλῃ λευκολίθωι, ἣν καὶ τεθῆναι ἐν τῶι τῆς Ῥώμης καὶ τοῦ Σεβαστοῦ τεμένει· προνοῆσαι δὲ καὶ τοὺς καθ’ ἕτος ἐκδίκους ὅπως ἐν ταῖς ἀφηγουμέναις τῶν διοικήσεων πόλεσιν ἐν στήλαις λευ- κολίθοις ἐνχαραχθῇ τό τε δελτογράφημα τὸ Μαξίμου καὶ τὸ τῆς Ἀσίας ψήφισμα, αὗταί τε αἱ στῆλαι τεθῶσιν ἐν τοῖς Καισαρήοις. ἀχθήσονται οἱ μῆνες κατὰ τάδε· Καῖσαρ ἡμερῶν λα, Ἀπελλαῖος ἡμερῶν λ, Αὐδναῖος ἡμερῶν λα, Περίτιος ἡμερῶν λα, Δύστρος κη, Ξανδικὸς λα, Ἀρτεμισιὼν ἡμερῶν λ, Δαίσιος λα, Πάνημος λ, Λῷος λα, Γορπιαῖος λα, Ὑπερβερεταῖος λ· ὁμοῦ ἡμέραι τξε· ἐφ’ ἕτος δὲ διὰ τὴν ἰντερκαλάριον ὁ Ξανδικὸς ἀχθήσεται ἡμερῶν λβ· ἵνα δὲ ἀπὸ τοῦ νῦν στοιχήσωσιν οἱ μῆνες καὶ αἱ ἡμέραι, ὁ μὲν νῦν ἐνεστὼς Περίτιος μὴν ἀχθήσεται μέχρι τῆς ιδ, τῇ δὲ πρὸ ἐννέα καλανδῶν Φεβρουαρίων ἄξομεν νουμηνίαν μηνὸς Δύστρου, καὶ καθ’ ἕκαστον μῆνα ἀρχὴι ἔσται τῆς νουμηνίας ἡ πρὸ ἐννέα καλανδῶν· ἡ δὲ ἐνβόλιμος ἡμέρα ἔσται πάντοτε τῶν ἰντερκαλαρίων κα- λανδῶν τοῦ Ξανδικοῦ μηνός, δύο ἐτῶν μέσων γεινομένων.

Priene only (lines 78–84) ἔδοξεν τοῖς ἐπὶ τῆς Ἀσίας Ἕλλησιν· γνώμη τοῦ ἀρχιερέως Ἀπολλωνίου τοῦ Μηνοφίλου Ἀζεανείτου· ἐπεὶ τὴν νέαν νουμηνίαν ἀεὶ δεῖ ἑστάναι τὴν αὐτὴν ἅπασιν τῆς εἰς τὰς ἀρχὰς εἰσόδου κατά τε τὸ Παύλου Φαβίου Μαξίμου τοῦ ἀν- θυπάτου διάταγμα καὶ τὸ τῆς Ἀσία<ς> ψήφισμα, ἐνποδίζεται δὲ ἡ τοῦ χρόνου τάξις παρὰ τὰς ἐν τοῖς ἀρχαιρεσίοις ἐπικλήσεις, γείνεσθαι τὰ κατὰ τὰ ἀρχαιρέσια μηνὶ δεκάτῳ, ὡς καὶ ἐν τῷ Κορνηλίωι νόμωι γέγραπται, ἐντὸς δεκάτης ἱσταμένου.

English translation

Heading Edict of the proconsul Paullus Fabius Maximus on the calendar of the province of Asia and the two decrees of the koinon of Asia adopting it (9 BC) — the dossier edition.总督保卢斯·法比乌斯·马克西穆斯关于亚细亚行省历法之政令，并行省议会采行该历法之两份决议（公元前 9 年），卷宗版。

§I. Document 1 — The Proconsul's Letter and Edict [ … what ] we have received from those of earlier times [ … ] the gods' goodwill and [ … ]: whether the birthday of the most divine Caesar is a matter more of joy or of benefit, a day we might justly hold to be equal to the beginning of all things — if not in its nature, then at least in its usefulness, in that there is nothing that, falling into ruin and passing into an unhappy state, he did not set upright again; and he gave the whole world another face — a world that would most gladly have embraced its own destruction, had not Caesar been born, the common good fortune of all. Therefore one might justly hold this to have been for himself the beginning of life and of living — the end and limit of regret at having been born.［……我们］从前代之人那里所承受的［……］诸神的善意，以及［……］：那最为神圣的凯撒的诞辰，究竟更关乎欢喜，还是更关乎惠益：这一天，我们尽可正当地把它视为可与万物之始相等的日子；纵不就其本性而言，至少就其功用而言可以如此，因为凡是已陷于败坏、沦入不幸之境者，无一不被他重新扶正；他赋予整个世界另一副面貌，这个世界本会极为欣然地拥抱自身的覆亡，倘若凯撒不曾降生、不曾成为众人共同的好运。因此，人尽可正当地把这一天视为他生命与生活的开端，视为悔恨自己曾经出生这一情绪的终结与界限。 And since from no [other] day could each take more fortunate beginnings, both for the common good and for his own, than from the day that has been fortunate for all; and since it nearly comes about that the time of entry into office for the cities of Asia is the same — the arrangement plainly having been so prefigured, by some divine will, that it might become an occasion for honour to Augustus; and since it is difficult to render equal thanks for his so many benefactions, unless in each case we should devise some new manner of requital,又，既然没有哪［别的］一天，能让每个人（无论为公共之善，还是为他自己）领受到比那个对众人都吉利之日更为幸运的开端；又，既然亚细亚诸城就职任期之始几乎恰逢同一时节，而这一安排分明是出于某种神意而预先勾画好的，好让它能够成为荣耀奥古斯都的一个契机；又，既然要对他如此之多的恩惠给予相当的回报实非易事，除非我们每一次都设法翻出某种新的报答之道， men would the more gladly keep the birthday that is common to all if some personal pleasure, through the holding of office, were added to them: it seems good to me that the New Year's Day for all the citizen communities be one and the same — the birthday of the most divine Caesar — and that on that day, which is the ninth before the Kalends of October, all should enter upon office, so that, taking on besides some added religious observance, it may be honoured the more and become better known to all,人若能借担任公职而获得某种个人的喜悦，他们便会更为欣然地守奉那个为众人所共有的诞辰：在我看来宜当如此，即把全体公民共同体的新年首日定为同一天，也就是那最为神圣的凯撒的诞辰；而在那一天，即十月朔日前第九日，众人皆应就职，如此一来，它既另外承接了某种附加的宗教仪节，便会更受尊崇，并为众人所更加知悉， which I think will bring the greatest benefit to the province. A decree will need to be written by the koinon of Asia, embracing all his virtues, so that what we have devised for the honour of Augustus may remain everlasting. And I shall order the decree, engraved on the stele, to be set up in the temple, having ordered that the edict be written in each of the two languages.我以为这将为本行省带来最大的惠益。亚细亚同盟将须撰写一份决议，涵括他的一切德性，以使我们为荣耀奥古斯都所设想之事得以永世长存。我还将下令把这份决议刻于石碑之上、竖立于神庙之中，并已下令把这则政令以两种语言中的每一种写出。

§II. Document 2 — The Apameian Appendix The Latin technical appendix gives the lengths of the months in the new calendar (mostly 30 or 31 days, with Dystros at 28) and the intercalation rule: an intercalary day is added at the intercalary Kalends of Xandikos, with two ordinary years intervening — the (erroneous) triennial rule that the Roman pontifices had followed since ca. 42 BC and that Augustus later corrected.拉丁文技术附录给出新历各月之日数（大致或三十日，或三十一日，Dystros 月则为二十八日），并陈述置闰之规：闰日须置于 Xandikos 月之闰朔 (interkalaris Kalendae)，每两个常年置闰一次。这便是罗马大祭司团 (pontifices) 自约公元前 42 年起所沿用的（错误的）三年一闰之法，后由奥古斯都加以更正。 The Apameian copy preserves a Greek heading prefixed to the Greek redaction (III) and a Greek appendix to the edict (V), set off from the main text. These are present only on the Apameian stone.阿帕梅亚抄本保存有冠于希腊文译本之前的希腊文小标题（III），以及附于政令之后、与正文相分的希腊文附录（V）。二者仅见于阿帕梅亚一石。

§III. Document 3 — The First Decree of the Koinon (adopting the new calendar) It was resolved by the Greeks in Asia — by the decision of Apollonius the chief priest, son of Menophilos, an Azanian (Aezanite) — since Providence, having ordered our life entirely, having poured in zeal and ambition, did adorn life with the most perfect good, having brought forth Augustus, whom into the beneficence of mankind it filled with every virtue, and who indeed gave to us and to those after us, in place of herself, a god: the one who stopped war, and who would order peace, in which, having also been born, Caesar surpassed the hopes of those who came before in their benefactions, not only exceeding his predecessors in all good deeds, but not even leaving among those who are to come any hope of comparison. And the birthday of the god began for the world the good tidings which came through him; and, Asia having decreed in Smyrna, under the proconsul Lucius Volcacius Tullus, Papios Diosierites being secretary, that to the one who had discovered the greatest honours for the god there should be a crown: Paulos Fabius Maximus, the proconsul of the province, a benefactor sent from his right hand and judgment, along with others whom he benefited the province, the magnitudes of whose benefactions no one could describe — he discovered that which up to now was unknown to the Greeks for the honour of Augustus, namely, to begin the time for life from his birth; for which reason, with good fortune and for salvation, it has been resolved by the Greeks in Asia: that the new calendrical month begin for all cities on the ninth day before the Kalends of October, which is the birthday of Augustus. And in order that this day may always correspond throughout each city, the Roman day and the Greek day shall be synchronized; the first month shall be named Caesar, just as it has also been previously decreed, beginning from the ninth day before the Kalends of October, which is also Caesar's birthday; and the decreed crown for the one who most piously devised the greatest honours for Caesar is to be given to Maximus, the proconsul, who shall also always be proclaimed in the gymnastic contest in Pergamum of the Roman Augusti, that 'Asia crowns Paulus Fabius Maximus for having most reverently devised the honours for Caesar'; and likewise he shall also be proclaimed in the Caesarean games held in each city; and the proconsul's dispatch and Asia's decree are to be inscribed on a white marble stele, which is also to be placed in the precinct of Rome and Augustus; and the ecdici for each year are to ensure that in the preeminent cities of the administrations, on white marble stelae, both Maximus's dispatch and Asia's decree are engraved, and these stelae are to be placed in the Caesarea. The months shall be observed according to the following: Caesar 31 days, Apellaios 30, Audnaios 31, Peritios 31, Dystros 28, Xandikos 31, Artemision 30, Daisios 31, Panemos 30, Loios 31, Gorpiaios 31, Hyperberetaios 30; in total 365 days. And in an intercalary year, because of the intercalary (day), Xandikos shall be observed as having 32 days. And in order that the months and days may align from now on, the present month Peritios shall be observed until the 14th day, and on the ninth day before the Kalends of February (24 January) we shall observe the new moon of the month Dystros, and for each month the beginning of the new moon shall be the ninth day before the Kalends; and the intercalary day shall always be on the intercalary Kalends of the month Xandikos, two years intervening.由亚细亚希腊人决议如下（经由议会大祭司、艾扎诺伊（Aezanite）人、梅诺菲洛斯之子阿波罗尼乌斯之裁定）：天意（Providence）既已周全部署我们之生命，复倾注以热忱与抱负，更以最完满之善饰我们之生命，且将奥古斯都赐予我们，使其充满一切德性，以为人类之福祉；天意复以其代己赐我们及我们的后人以一神：是其止息了战乱，复将秩序赋予和平；凯撒既诞于其中，其所成就之施惠，已超越前贤之所期望，不仅胜过其前驱于种种善行之中，更于来者之间几乎不留任何相比之可能。而此神之诞辰，已为人世开启了那经由其而至的福音；又，亚细亚既已在士麦那（Smyrna）议决（彼时为卢基乌斯·沃尔卡基乌斯·图卢斯任总督，Papios Diosierites 任书记），凡为此神发现最殊礼者，当赐以冠冕：保卢斯·法比乌斯·马克西穆斯，本省之总督，乃出自其（奥古斯都的）右手与判断而遣来之施惠者；与之同来者，另有数人施惠于本省，其恩惠之宏，无人能尽述；他发现了希腊人前所未知、可用以荣耀奥古斯都之事，亦即以其诞辰为人生岁月之始。因此，以吉兆并为安康计，由亚细亚希腊人议决如下：各城邦之新历月，皆始于十月朔日前第九日，亦即奥古斯都之诞辰；又，为使此日历时与各城始终对应，罗马之日与希腊之日须同步；首月之名应为凯撒月（Caesar），一如此前所议决，自十月朔日前第九日始，此日亦即凯撒之诞辰；既议决之冠冕，应授予最虔诚地为凯撒构思最殊之礼者（亦即总督马克西穆斯），并须在帕加蒙（Pergamum）举办的、献于罗马奥古斯都们的体育竞技中永远宣告：“亚细亚加冕保卢斯·法比乌斯·马克西穆斯，因其最虔诚地为凯撒构思了至高荣礼”；又，凡各城所举办之凯撒诸竞技，亦应作同样之宣告；总督之书信与亚细亚之决议，应镌于一方白大理石碑上，并立于罗马与奥古斯都之圣域内；又，每年之公诉人（ecdici）须负责使马克西穆斯之书信与亚细亚之决议，刊刻于各行政区首要城市内之白大理石碑上，并置此等碑于诸 Caesarea。月份应依以下规则记之：Caesar 三十一日，Apellaios 三十日，Audnaios 三十一日，Peritios 三十一日，Dystros 二十八日，Xandikos 三十一日，Artemision 三十日，Daisios 三十一日，Panemos 三十日，Loios 三十一日，Gorpiaios 三十一日，Hyperberetaios 三十日，共三百六十五日。逢闰年，因有闰日，Xandikos 应记为三十二日。又，为使月与日今后能彼此对齐，本月 Peritios 应记至第十四日为止，并于二月朔日前第九日（即 1 月 24 日），观 Dystros 月之朔日（noumenia）；尔后每月之朔，皆当于该月朔日前第九日；闰日则一律置于 Xandikos 月之闰朔，每隔二年一次。

§IV. Document 4 — The Second Decree of the Koinon (electoral comitia and crowns) It was resolved by the Greeks in Asia; by the judgment of Apollonios the high priest, son of Menophilos, an Azanian (Aezanite). Since the new new-moon-day for all (cities) must always fall on the same day as the entry into the magistracies, both according to the edict of Paulus Fabius Maximus the proconsul and the decree of Asia; and since the arrangement of time is hindered by reason of the proclamations (epicleseis) in the elections (archairesia); (it is resolved that) the business connected with the elections take place in the tenth month, just as it has also been written in the Cornelian law — within the first decade.由亚细亚希腊人决议如下；经由议会大祭司、艾扎诺伊（Aezanite）人、梅诺菲洛斯之子阿波罗尼乌斯之裁定。鉴于各城邦新的朔日（noumenia）必须始终与官员就职之日落于同一天（此既本于总督保卢斯·法比乌斯·马克西穆斯之政令，亦本于亚细亚之决议）；又鉴于因选举（archairesia）期间之公示（epicleseis）而致时序受阻：兹议决，与选举有关之事务，应于第十月内办理，正如《科尔涅利亚法》(Cornelian law) 所规定者，即在该月之第一旬之内完成。

Critical apparatus ὠφελ[ιμω]τ[έρα] — Priene vs. Dittenberger — Sherk records the divergence.普里耶涅本与迪滕贝格尔本之对照：谢尔克记录此处分歧。 ἴσην / ἴσηι — Apameia vs. Priene — Itacism / variant ending.阿帕梅亚本与普里耶涅本之对照：伊奥塔化拼写 (itacism) 或词尾异文。 φύσει / φύσι — Apameia vs. Priene — Itacistic spelling in Priene.阿帕梅亚本与普里耶涅本之对照：普里耶涅本作伊奥塔化拼写。 (μενω vs. μενωι) — Apameia vs. Priene — Iota adscript only in Priene.阿帕梅亚本与普里耶涅本之对照：附加 iota (iota adscript) 仅见于普里耶涅本。 αὐτῶι / ἁτῶι — Apameia (Anderson) vs. Priene (Mommsen–Wilamowitz) — Dittenberger's note 8 corrects the personal pronoun to the reflexive.阿帕梅亚本（安德森）与普里耶涅本（蒙森—维拉莫维茨）之对照：迪滕贝格尔注 8 将原作的人称代词更正为反身代词。 θήσαν / θείαν — Maionia — Keil–Premerstein note (l. 8 of the Maionia fragment).迈奥尼亚本：凯尔—普雷默斯坦所注（迈奥尼亚残片第 8 行）。 ἐπεγεννήθη / ἐπεγεννήθηι — Apameia + Maeonia vs. Priene — Sherk (RDGE), comparing the Maionia evidence.阿帕梅亚本及迈奥尼亚本与普里耶涅本之对照：谢尔克 (RDGE) 据迈奥尼亚本之证据加以比对。 ἁτῶι / ἁτῶ — Apameia vs. Maeonia — Ap.: ἁτῶι; Maeon.: ἁτῶ阿帕梅亚本与迈奥尼亚本之对照：阿作 ἁτῶι，迈作 ἁτῶ。 ἐπεί — Maionia + Apameia — Maionia agrees with Apameia: ἐπεί (so the older restoration ἐπειδή for Priene must be dropped)迈奥尼亚本及阿帕梅亚本：迈奥尼亚本与阿帕梅亚本一致作 ἐπεί（故普里耶涅旧时所补之 ἐπειδή 须予舍去）。 καὶ + article — Priene vs. Apameia — The article and καί are omitted in Apameia, present in Priene普里耶涅本与阿帕梅亚本之对照：冠词与 καί 在阿帕梅亚本中省略，普里耶涅本则存。 τινα — Priene vs. Apameia — τινα missing in Apameia, present in Priene普里耶涅本与阿帕梅亚本之对照：τινα 在阿帕梅亚本中缺，普里耶涅本则存。 ἀμείψεως — Maionia — Confirmed by Sherk's apparatus on Pr 18.迈奥尼亚本：经谢尔克于普 18 之对校证实。 θήαν / θείαν — Priene + Maeonia vs. Apameia — η-for-ει spelling in Priene/Maeonia.普里耶涅本及迈奥尼亚本与阿帕梅亚本之对照：普里耶涅本与迈奥尼亚本作 η 替代 ει 之拼写。 [καὶ ἐ]πεὶ δύσκολον — Maeonia vs. Priene — Sherk records this; the Maeonia fragment confirms the supplement and rules out ἐπειδή.迈奥尼亚本与普里耶涅本之对照：谢尔克记此处；迈奥尼亚残片证实此处之补字，排除了 ἐπειδή 之可能。 εὐχαριστεῖν — Maeonia — Confirmed by Maeonia (filling the lacuna in Pr.)迈奥尼亚本：经迈奥尼亚本（填补普里耶涅之缺）所证实。 ἀμείψε[ως] — Priene (with Hiller) vs. Maeonia — The καινόν supplement printed in earlier editions must be discarded in light of the Maeonia copy.普里耶涅本（含希勒）与迈奥尼亚本之对照：早期版本所印之 καινόν 补字，须据迈奥尼亚抄本予以舍去。 ἄνθρωποι[ς] ἦν / ἀνθρώποι τὴν — Apameia (Anderson) vs. Priene (Hiller) — Dittenberger note 14: the participle ἀγάγοιεν (optative) is the natural construction; the conditional form requires the article and the optative.阿帕梅亚本（安德森）与普里耶涅本（希勒）之对照：迪滕贝格尔注 14 指出，分词 ἀγάγοιεν（祈愿式）是自然的结构；条件句之形则需冠词与祈愿式。 ἀγάγοιεν / ἀγαγεῖν — Wilamowitz/Hiller vs. Maeonia (Dittenberger) — The optative is the correct reading.维拉莫维茨/希勒与迈奥尼亚本（迪滕贝格尔）之对照：祈愿式应为正读。 ἐκείνη / ἐκείνην — Apameia vs. Priene — Ap.: ἐκείνη; Pr.: ἐκείνην阿帕梅亚本与普里耶涅本之对照：阿作 ἐκείνη，普作 ἐκείνην。 τιμηθῆι / τειμηθῆ — Apameia vs. Priene — Ap.: τιμηθῆι; Pr.: τειμηθῆ阿帕梅亚本与普里耶涅本之对照：阿作 τιμηθῆι，普作 τειμηθῆ。 γείνηται / γένηται — Apameia vs. Priene — Ap.: γείνηται; Pr.: γένηται阿帕梅亚本与普里耶涅本之对照：阿作 γείνηται，普作 γένηται。 ἐνπε- / ΠΕ.ΙΕΙΛΗΦΟΣ — Apameia vs. Priene — Ap.: ἐνπε-; Pr.: ΠΕ.ΙΕΙΛΗΦΟΣ阿帕梅亚本与普里耶涅本之对照：阿作 ἐνπε-，普作 ΠΕ.ΙΕΙΛΗΦΟΣ。 ἐν τῷ ναῷ — Priene (with editors) — Sherk; Dittenberger note 20.普里耶涅本（含编者补订）：谢尔克；迪滕贝格尔注 20。 Αἰζεανίτου / Ἀζα[νί]του — Apameia vs. Priene — Dittenberger note 25: the form Ἀζανοί reflects a Greek-style affectation; the diphthong αι in Αἰζανοί is confirmed by coins and inscriptions and by Ptolemy and Herodian.阿帕梅亚本与普里耶涅本之对照：迪滕贝格尔注 25 指出，Ἀζανοί 之形带有希腊式装饰之倾向；Αἰζανοί 中之复元音 αι 则由钱币与铭文，并托勒密、希罗狄安所证实。 τ]ὸν [βίον / πάντα] / θείως] — Editorial divergence — Sherk records the alternative supplements at the preamble of the koinon decree.编者间之分歧：谢尔克记录了行省议会决议序言处补字之异说。 διεκόσμη[σεν] / διεκόσμη[σεν ἀγαθὸν] — Editorial divergence — Wilamowitz, Hiller, Dittenberger: διεκόσμη[σεν]|; Buckler: διεκόσμη[σεν ἀγαθὸν]|编者间之分歧：维拉莫维茨、希勒、迪滕贝格尔作 διεκόσμη[σεν]｜；巴克勒作 διεκόσμη[σεν ἀγαθὸν]｜。 ΟΣΠΕΡ / χαρισαμένη / πέμψασα — Editorial divergence — Priene preserves only ΟΣΠΕΡ; Buckler conj. χαρισαμένη]; Wilamowitz, Hiller, Dittenberger: πέμψασα]编者间之分歧：普里耶涅本仅存 ΟΣΠΕΡ；巴克勒推补 χαρισαμένη]；维拉莫维茨、希勒、迪滕贝格尔补 πέμψασα]。 δὲ εἰρήνην, ἐπιφανεὶς δὲ / δὲ πάντα, φανεὶς δὲ — Editorial divergence — Buckler: δὲ εἰρήνην, ἐπιφανεὶς δὲ]; Wilamowitz, Hiller, Dittenberger: δὲ πάντα, φανεὶς δὲ]编者间之分歧：巴克勒作 δὲ εἰρήνην, ἐπιφανεὶς δὲ]；维拉莫维茨、希勒、迪滕贝格尔作 δὲ πάντα, φανεὶς δὲ]。 (preceding προλαβόντων) — Editorial divergence — Wilamowitz observes that προλαβόντων refers to the πρόληψις of mankind or the foresight of prophets such as Nigidius Figulus (cf. Suet. Aug. 94).编者间之分歧：维拉莫维茨观察到，προλαβόντων 所指或是人类之 πρόληψις，或是诸如尼基狄乌斯·菲古卢斯 (Nigidius Figulus) 等先知之预见（参 Suet. Aug. 94）。 [ἐπὶ ἀνθυπάτου] Λευκίου Ουολκακίου Τύλλου, γραμματεύοντος Παπ[ίου Διοσιερίτου] — Restitution from ApGr 4 (Jones 1955) — Major variant: this identifies the L. Volcacius Tullus of the inscription with the proconsul of Asia (very likely the consul of 33 BC).据 ApGr 4 之复原（琼斯 1955）：此处的重要异文，将该铭文中之卢基乌斯·沃尔卡基乌斯·图卢斯，认定为亚细亚总督（很可能即公元前 33 年之执政官）。 ΓΥΛΛΟΥ — Mommsen correction — ΓΥΛΛΟΥ on the stone, corrected to Τύλλου by Mommsen蒙森之更正：石上原作 ΓΥΛΛΟΥ，蒙森更正为 Τύλλου。 παρευρόντα — Wilamowitz correction — ΠΑΡΕ . . ΕΝΤΙ on the stone (line 60 was carried into the restoration of line 45-something), emended by Wilamowitz from line 60维拉莫维茨之更正：石上原作 ΠΑΡΕ . . ΕΝΤΙ（此第 60 行之内容被纳入了第 45 行附近之复原），维拉莫维茨据第 60 行将其校订。 Γορπιαῖος λα, Ὑπερβερεταῖος λ — Priene confirming Mommsen's correction of Apameia — Priene has Gorpiaios 31, Hyperberetaios 30 — confirming Mommsen's conjectural correction of the Apameian appendix (where the numbers had been inverted)普里耶涅本证实蒙森对阿帕梅亚本之更正：普里耶涅本作 Gorpiaios 31、Hyperberetaios 30，证实了蒙森对阿帕梅亚附录之推测性更正（原碑此处两数颠倒）。 ὁ Ξανδικὸς ἀχθήσεται ἡμερῶν λβ — Priene confirming the intercalary rule — Priene establishes that in intercalary years Xandikos = 32 days (and not Artemision = 31, as Mommsen earlier favoured)普里耶涅本证实置闰之规：普里耶涅本确立了在闰年中 Xandikos 月 = 32 日（而非如蒙森早年所倾向之 Artemision 月 = 31 日）。 δύο ἐτῶν μέσων γεινομένων — Apameia (Greek appendix V) vs. Priene — Mommsen took the Greek appendix's μηδὲ ἔσται μία ἡμέρα as a rejection of the Roman treatment of the bissextile as a single 48-hour day; Laffi accepts this but with caution.阿帕梅亚本（希腊文附录 V）与普里耶涅本之对照：蒙森将希腊文附录中之 μηδὲ ἔσται μία ἡμέρα 解读为对罗马处理 bissextile（闰日）作单一 48 小时之日的做法之否定；拉菲接受此说，但持保留态度。 Lexical divergences — Greek vs. Latin — Major Greek–Latin divergences underline Laffi's thesis that neither redaction is a translation of the other; each was independently composed.希腊文与拉丁文之对照：主要的希腊文与拉丁文分歧，印证了拉菲之论断：两份文本互不为译，各为独立写就。 undecumus XXX, duodecumus XXXI — Apameia (ApLat 4) — The Prienean exemplar (lines 70–71: Γορπιαῖος λα´, Ὑπερβερεταῖος λ´) confirms the lapicide error and the correction.阿帕梅亚本（ApLat 4）：普里耶涅本（第 70–71 行：Γορπιαῖος λα´, Ὑπερβερεταῖος λ´）证实了刻工之误及其更正。 πάσαις (?) before σχεδόν — Maionia — Maeonia improves the Priene/Apameia text here.迈奥尼亚本：迈奥尼亚本于此处对普里耶涅本与阿帕梅亚本之文本有所改善。 Sequence after γραφέν — Priene vs. Apameia — Sherk.普里耶涅本与阿帕梅亚本之对照：谢尔克。