This stele from the north stoa of the temple of Athena at Pergamon preserves a dossier of three royal letters — the only document in the corpus from the reign of Attalus III Philometor (138–133 BCE), the last Attalid, and a rare joint act of the dynasty's final two kings. The letters all turn on one family and one set of sacred offices. Sosandros, the king's 'foster-brother' (σύντροφος), had held the hereditary priesthood of Dionysos Kathegemon — the dynastic 'Leader' Dionysos — and married the daughter of the elder Athenaios, the king's cousin (ἀνεψιός). In RC 65 (25 Dec 142 BCE) Attalus II Philadelphos writes to that elder Athenaios: recounting Sosandros's pious service over many trieteric festivals, his being hampered in old age so that his son young Athenaios deputised, and — now that Sosandros has died — the decision he and his nephew Attalus (the future Attalus III) have taken to grant the priesthood to the son. Thirteen years later, in October 135 BCE, Attalus III ratifies and extends the arrangement in two letters of the same week: RC 66 to the council and people of CYZICUS, explaining that Athenaios is a Cyzicene on his mother's side and rehearsing the grant — first of the hereditary priesthood of Zeus Sabazios by 'Attalus my uncle, the god', then of the Dionysos Kathegemon priesthood; and RC 67 to PERGAMON, recording how his mother Queen Stratonike, 'the most pious of all women', brought Zeus Sabazios as an ancestral god into the city, how the king enshrined him alongside Athena Nikephoros after his 'manifestations' as a helper in war, regulated his sacrifices, procession and mysteries, appointed Athenaios his hereditary priest, and ordered all of it entered into Pergamon's sacred laws to remain 'unmoved and unaltered for all time'. The framing civic decree (§I), of which only the tail survives, is the legal hinge: it commands the letters inscribed and absorbed into the ἱεροὶ νόμοι, the mechanism by which a king's grant becomes permanent municipal statute. Read together, the dossier is a vivid section through how the Attalids actually governed — through foster-brotherhood, cousinage and marriage binding a noble Pergamene house into the royal household; through the deliberate importation and state-installation of a dynastic god; and through the careful legal entrenchment of cult, on the very eve of the kingdom's bequest to Rome.此碑出自帕加马雅典娜神庙之北柱廊，存三封王室书信之卷宗 —— 乃本集中阿塔罗斯三世·爱母者（公元前138–133年，阿塔利德末代之君）治世之唯一文献，亦王朝最后二王罕见之联署之举。诸函皆系于一家族与一组圣职。索桑德罗斯，王之「乳兄弟」（σύντροφος），曾执狄俄尼索斯·卡特格蒙 —— 王朝之「引领者」狄俄尼索斯 —— 之世袭祭司，并娶王之堂兄弟（ἀνεψιός）长者阿塔奈俄斯之女。RC 65（前142年12月25日）中，阿塔罗斯二世·爱兄者致书该长者阿塔奈俄斯：追述索桑德罗斯历多届两年祭典之虔敬奉职，其年老受阻而由子小阿塔奈俄斯代行，及 —— 今索桑德罗斯既卒 —— 其偕侄阿塔罗斯（即未来之阿塔罗斯三世）所定将祭司授其子之议。十三年后，前135年十月，阿塔罗斯三世于同周内以二函批准并扩充此安排：RC 66 致库齐库斯之议事会与公民，言阿塔奈俄斯母系为库齐库斯人，并重述其授职 —— 先由「吾叔阿塔罗斯，即神」授宙斯·萨巴兹乌斯之世袭祭司，继授狄俄尼索斯·卡特格蒙之祭司；RC 67 致帕加马，记其母王后斯特拉托尼刻 ——「众女中至虔者」—— 如何将宙斯·萨巴兹乌斯作为祖传之神引入城邦，王如何因其于战事中作为助佑者之「显现」而将其与雅典娜·尼刻福洛斯共祀，规整其祭祀、游行与秘仪，立阿塔奈俄斯为其世袭祭司，并命凡此尽录入帕加马圣法，俾「永世不移不易」。框架性之城邦决议（§I）仅存其尾，乃法律之枢纽：命刻诸函并纳入 ἱεροὶ νόμοι（圣法）—— 王之恩赐藉以成永久城邦成文法之机制。合而观之，此卷宗乃阿塔利德实际治国之生动剖面 —— 藉乳兄弟、堂亲与婚姻，将一帕加马贵族世家织入王室；藉对一王朝之神之刻意引入与国家设立；藉于王国遗赠罗马之前夕，对祭仪之审慎法律巩固。