DOI Page / Citation link:
https://doi.org/10.11588/diglit.45246#0275
202
EPH Ε SOS.
DCLXXV.
Fragment of marble ‘ crusta,’ or marble-veneering, i A in. thick : measures 5 in. by 7 in. Broken all round. From Mr. Wood’s
excavations ; unpublished.
N'ATACIN
SN0C7\M
Evidently a Christian formula, but where inscribed
(on tomb, church, etc.) we are not informed. It
appears to represent the last two clauses of the
Constantinopolitan Creed (our Nicene Creed): viz.—
προσδοκωμζν α^νάστασιν [ζ'β/ςοώι/* καί ζωήν
του μέλλοντος a/JcSros’ άμ[ην.
This and the preceding fragment and the crosses
upon No. dxxxiv ante, are the only vestiges of
Christian inscriptions brought by Mr. Wood from
Ephesos. He found however several Christian tombs,
but the inscriptions were not conveyed to England;
see his Ephesus, pp. 120, 122 ; and Inscriptions from
Tombs, p. 21. How frequently phrases from the
public prayers of the Church and liturgical formulas
were inscribed upon early Christian tombs, may be
seen by a glance at the Christian inscriptions in the
last volume of the Corpus Inscr. Gr. Interesting
proof of the antiquity of some such prayers will be
afforded by Christian tombstones as they are dis-
covered and more carefully studied; see Bull, de
Corr. Hell, i, p. 321.
DCLXXVI.
A slab of white marble surrounded by a plain moulding : height 1 ft. 5| in.; width 1 ft. 4| in. Discovered by Mr. Wood; unpublished.
ToMNHMeiONGC
TIMAPMOYCC
IOY!Aipeoc : ZH
ΚΗΔΟΝΤΑΙΟΙΙΟ
5 ΥλΑΙΟΙ
The tomb of an Ephesian Jew; compare No.
dclxxvii post. My friend Dr. Ad. Neubauer, of
the Bodleian Library, tells me that Λίαρ/ζούσσω? is a
Grecised representation of AZ^r-Moses, Mar being
sometimes employed as an equivalent for Rabbi.
The deceased was probably a Rabbi of distinction.
Mar is better known to us in its feminine form
of Martha or Maratha. The name Jair (besides
occurring often in Scripture) occurs also in the
Talmud, e.g. Jair, father of the celebrated Pinehas.
ΟΙ’Ιουδαίοι are the Jewish community at Ephesos,
who are trustees of the burying-place, and secure it
from alienation. The inscription is hardly earlier
than a. d. 200. There had however been a numerous
settlement of Jews at Ephesos for several centuries
before. Dolabella during his consulate b.c. 44
granted the Jews at Ephesos toleration for their
religious rites, exemption from engagements which
interfered with sabbath-keeping, and personal se-
curity when they went on their pilgrimages to Jeru-
To μνημέιόν ecr-
Tt Μαρμουσσ-
ίου ’laipeos. ζρ.
κηδονται οί Ιο-
5 υδαΐοι.
salem (Joseph. Antiq. xiv, 10, 12). These privileges
were further secured by a decree of the Ephesian
government, cited by Josephos (itnd. 25) ; and after-
wards reaffirmed by Augustus xvi, 6, 2 and
7). The passages from Josephos and chapters xviii,
xix of the Acts, are all the literary materials for the
history of the Jews at Ephesos : with these two
epitaphs compare the note on the Βαλβίλληα No.
dcxv, line 4. Mr. Wood does not say on what
spot he found these two stones: on p. 125 of his
Ephesus he says : ‘ I did not succeed in finding the
Jewish cemetery which must have existed at Ephesus,
but it was possibly at some distance from the city,
and in a part of the plain where no excavations were
made.’ For the organization and status of a Jewish
community under the Empire see the Essay of Emil
Schiirer upon the Jewish epitaphs discovered at
Rome: Die Gemeindeverfassung der Juden in Rom
(Leipzig, 1879).
EPH Ε SOS.
DCLXXV.
Fragment of marble ‘ crusta,’ or marble-veneering, i A in. thick : measures 5 in. by 7 in. Broken all round. From Mr. Wood’s
excavations ; unpublished.
N'ATACIN
SN0C7\M
Evidently a Christian formula, but where inscribed
(on tomb, church, etc.) we are not informed. It
appears to represent the last two clauses of the
Constantinopolitan Creed (our Nicene Creed): viz.—
προσδοκωμζν α^νάστασιν [ζ'β/ςοώι/* καί ζωήν
του μέλλοντος a/JcSros’ άμ[ην.
This and the preceding fragment and the crosses
upon No. dxxxiv ante, are the only vestiges of
Christian inscriptions brought by Mr. Wood from
Ephesos. He found however several Christian tombs,
but the inscriptions were not conveyed to England;
see his Ephesus, pp. 120, 122 ; and Inscriptions from
Tombs, p. 21. How frequently phrases from the
public prayers of the Church and liturgical formulas
were inscribed upon early Christian tombs, may be
seen by a glance at the Christian inscriptions in the
last volume of the Corpus Inscr. Gr. Interesting
proof of the antiquity of some such prayers will be
afforded by Christian tombstones as they are dis-
covered and more carefully studied; see Bull, de
Corr. Hell, i, p. 321.
DCLXXVI.
A slab of white marble surrounded by a plain moulding : height 1 ft. 5| in.; width 1 ft. 4| in. Discovered by Mr. Wood; unpublished.
ToMNHMeiONGC
TIMAPMOYCC
IOY!Aipeoc : ZH
ΚΗΔΟΝΤΑΙΟΙΙΟ
5 ΥλΑΙΟΙ
The tomb of an Ephesian Jew; compare No.
dclxxvii post. My friend Dr. Ad. Neubauer, of
the Bodleian Library, tells me that Λίαρ/ζούσσω? is a
Grecised representation of AZ^r-Moses, Mar being
sometimes employed as an equivalent for Rabbi.
The deceased was probably a Rabbi of distinction.
Mar is better known to us in its feminine form
of Martha or Maratha. The name Jair (besides
occurring often in Scripture) occurs also in the
Talmud, e.g. Jair, father of the celebrated Pinehas.
ΟΙ’Ιουδαίοι are the Jewish community at Ephesos,
who are trustees of the burying-place, and secure it
from alienation. The inscription is hardly earlier
than a. d. 200. There had however been a numerous
settlement of Jews at Ephesos for several centuries
before. Dolabella during his consulate b.c. 44
granted the Jews at Ephesos toleration for their
religious rites, exemption from engagements which
interfered with sabbath-keeping, and personal se-
curity when they went on their pilgrimages to Jeru-
To μνημέιόν ecr-
Tt Μαρμουσσ-
ίου ’laipeos. ζρ.
κηδονται οί Ιο-
5 υδαΐοι.
salem (Joseph. Antiq. xiv, 10, 12). These privileges
were further secured by a decree of the Ephesian
government, cited by Josephos (itnd. 25) ; and after-
wards reaffirmed by Augustus xvi, 6, 2 and
7). The passages from Josephos and chapters xviii,
xix of the Acts, are all the literary materials for the
history of the Jews at Ephesos : with these two
epitaphs compare the note on the Βαλβίλληα No.
dcxv, line 4. Mr. Wood does not say on what
spot he found these two stones: on p. 125 of his
Ephesus he says : ‘ I did not succeed in finding the
Jewish cemetery which must have existed at Ephesus,
but it was possibly at some distance from the city,
and in a part of the plain where no excavations were
made.’ For the organization and status of a Jewish
community under the Empire see the Essay of Emil
Schiirer upon the Jewish epitaphs discovered at
Rome: Die Gemeindeverfassung der Juden in Rom
(Leipzig, 1879).