In the aftermath of the Great Fire of Thessaloniki in 1917, a cache of more than 70 old inscriptions was discovered. Traditionally the building in which they were found is called an Sarapeion, but most of the inscriptions are dedicated to Osiris or Isis. The archaeological context is described by A. Mefsout, "The Sarapeion of Thessaloniki: An Architectural and Cultic Overview" ( PDF ).
The sanctuary remained in use until at least the 3rd century A.D., and most the inscriptions date to the time of the Roman Empire. An account of the inscriptions from the Hellenistic period has been published by P. Christodoulou, "The Isiac Sanctuary in Thessaloniki from its beginnings to the age of Augustus: a brief overview" ( academia.edu ). See also the dissertation by D. Maikidou-Poutrino, "The Isiac cults in Roman Greece: Religious connectivity in the mainland, the Aegean and the Eastern Mediterranean", pp.35-70 ( PDF ). The translation of A is taken from I.Arnaoutoglou, in "Ancient Greek Laws: A Sourcebook", with a few minor changes.
The inscriptions make it clear that, from its early years, mystery rites were performed in the sanctuary. The extraordinary Greek word didymaphorion in inscription D is explained by recent scholars as 'a receptacle for the severed testicles of Osiris', which would refer to the dismemberment and regeneration of Osiris.
If inscriptions D and E have been interpreted correctly, then their dates used 'regnal years' of Marcus Antonius, rather than the era of the Roman province (as in F). Coins issued by Thessalonikē during this period seem to have done the same. The name of Antonius later suffered damnatio memoriae.
As well as the inscriptions shown here, there is another inscription (IG_10.2.1.255), which is variously dated between the 1st century B.C. and the 2nd century A.D., but is based on an earlier Hellenistic original. It describes how an apparition in a dream prompted the spread of the worship of Sarapis in Opous; a translation can be found in GRA_2422.
[A] Melet_22.EA.15 { 187/6 B.C. } : Christodoulou p. 456
From Andronikos. The ruling {diagramma} about the property of Sarapis, which I have sent to you, was sent to me by the king; have it inscribed on a stone stele and put it up in the sanctuary, so that the people in charge may know what the king decided on how things should be done. In the thirty-fifth year, on the 15th day of the month of Daisios.
Ruling {diagramma} issued by king Philippos. Nobody is allowed to alienate any of the property of Sarapis, by any means, or to mortgage anything of the other votive offerings or to propose any decree about these. And if anyone commits an act prohibited hereby, he [shall be] guilty and the punishment shall be as in the case of theft and the alienated property shall be restored to the sanctuary, having been exacted from the property of the offender. Similarly, it is not allowed to open the treasuries of the god unless the overseer {epistates} and the judges [are present], or to consume the money from the treasuries without good reason, but only [with] their consent. Otherwise, [anyone who acts] in this way shall be liable to [the] same punishment.
[B] IG_10.2.1.107 { 200-150 B.C. } : Christodoulou pp.460-461
This portrait of Alexandros son of Demetrios and Nikaia daughter of Charixenos, his parents, was dedicated by Demetrios to Osiris Mystēs.
[C] IG_10.2.1.108 { late 2nd century B.C. } : Christodoulou p. 460 (translated by V. Gasparini)
For you, Osiris the daimon, Phylakides built this enclosure and, inside of it, the well-carved coffin, carried by the drift of the current where you bring your journey to fruition in the starry night and make Isis beautiful during celebrations. Indeed, first you yourself assembled the boards of the ship and made your way with polished oars. But rise, and may you grant to Phylakides and his son the fine gift of fame, keeping them healthy so that every mortal, by seeing this, may rouse his heart to never forget the Gods.
Poem of Damaios.
[D] IG_10.2.1.109 { 39/38 B.C. } : Christodoulou p. 461
In year 3 [of Antonius], Publius Salarius Pamphilos and Manius Salarius son of Publius dedicated the Osirieion and the peristyle in it and the pair-holder {didymaphorion} to Osiris and all the other gods and goddesses who share the temple; when the politarchs were:
[E] IG_10.2.1.83 { 37/36 B.C. } : Christodoulou p. 461-462
[In year] 5 [of Antonius], [Publius] Salarius Pamphilos, priest of Sarapis and Isis, and Manius Salarius son of Publius dedicated the water-reservoir to Isis and all the other gods and goddesses who share the temple.
[F] IG_10.2.1.97 { 23/22 B.C. } : Christodoulou pp.459-460
In year 125, when Diogenes son of Lysimachos was priest, Julia Kleoneike daughter of Philodemos dedicated the precinct and the altars to Isis Lochia, in accordance with [a vow].
[G] IThesp_167 { 146-95 B.C. } : from Thespiai
When Theokles was archon, and Mantias son of Lyson was agonothete, and Neon son of Erotion was priest of the Muses, and Theopompos son of Sokrates, from Sikyon in Achaia, was the representative of the { Dionysiac } Artists, and Kanas son of Mantias was secretary, and Piseus son of Kanas was fire-bearer {pyrphoros}, the victors in the Mouseia were as follows:
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