DOI Page / Citation link:
https://doi.org/10.11588/diglit.4680#0219
550 XII. CHRISTIAN INSCRIPTIONS OF S.W. PHRYGIA.
Chr. inscr. except no. 393, and their general character, imply that the
problem of accommodation between the opposing religions was working
itself out on peaceful lines in the country during the third century. On
the one hand the Church followed the principle of aiming, so far as
possible, at legalizing itself. On the other hand the registration of the
Chr. societies and the comparative transparency of their form could
hardly have been accomplished, unless there had been great willingness
to be blind among the authorities and the pagan part of the population.
We must, as M. Cumont has seen, infer that the development of the
Church in Phrygia after the Antonine periodx was peaceful, and untrou-
bled by persecution through the third century : so also Dr. Zingerle,
Philol. 1894 p. 345 (quoted on no. 332), and above § 8.
413. (R. 1887). Sarcophagus at the side of the road leading towards
Tripolis. Hogarth in Journal of Tliilology XIX p. 96, no. 20. r\ cropos
Kal 6 irepl avryv toitos | Ti/3ep»w KXavbiov Mavpov' \ ev y K-qhivQrja-erai.
aiiTos Kal 1) yv\vi] avrov Avprj\(a Mapia Kal ra \ TtKva avrZv koX eyyova.
This inscription shows the style of the early third century. The let-
tering is good. The praenomen, Aur. (no. 235) shows that 215-250 a.d.
is a probable date for the erection of the tomb.
The only sign of religion in it is the name Maria. It is true that
Maria may have an Italian origin; but it is not probable that such
a rare Latin name would spread in the Maeander and Lycos valley
(where other examples occur, no. 365 2). Moreover it is evident from
no. 6^ that marked respect and veneration were accorded to the Virgin
Mary in that district as early as the concluding years of the second
century. Hence we may conclude that the use of the name in Greek
inscriptions of the district proves Christian origin.
414. (R. 1887). Text no. 37. The religion is doubtful.
415. (R. 1887). Text no. 23 B. A pagan tomb was appropriated by
Acholios, son of Ammianos, son of Molybas, probably in the fourth or
fifth century, for the lettering is late in style. The name Acholios would
by itself be almost sufficient to prove the religion: see no. 462.
Sarcophagi that had been used by pagans were often appropriated in
later centuries by Christians, the bones of the dead were thrown out, the
inscriptions were generally erased, but sometimes left unharmed, and
1 Thraseas of Eumeneia Ch. TApp. 2. 2 No. 440 is probably not Chr. So
Other Phrygian martyrs of the period also in BCH 1883 p. 19 (Ancyra Gal.),
are alluded to by a writer, who lived in Maria is an ordinary Roman name, fem.
the Pentapolis, Euseb. II. E. V 16. of nomen Marius.
Chr. inscr. except no. 393, and their general character, imply that the
problem of accommodation between the opposing religions was working
itself out on peaceful lines in the country during the third century. On
the one hand the Church followed the principle of aiming, so far as
possible, at legalizing itself. On the other hand the registration of the
Chr. societies and the comparative transparency of their form could
hardly have been accomplished, unless there had been great willingness
to be blind among the authorities and the pagan part of the population.
We must, as M. Cumont has seen, infer that the development of the
Church in Phrygia after the Antonine periodx was peaceful, and untrou-
bled by persecution through the third century : so also Dr. Zingerle,
Philol. 1894 p. 345 (quoted on no. 332), and above § 8.
413. (R. 1887). Sarcophagus at the side of the road leading towards
Tripolis. Hogarth in Journal of Tliilology XIX p. 96, no. 20. r\ cropos
Kal 6 irepl avryv toitos | Ti/3ep»w KXavbiov Mavpov' \ ev y K-qhivQrja-erai.
aiiTos Kal 1) yv\vi] avrov Avprj\(a Mapia Kal ra \ TtKva avrZv koX eyyova.
This inscription shows the style of the early third century. The let-
tering is good. The praenomen, Aur. (no. 235) shows that 215-250 a.d.
is a probable date for the erection of the tomb.
The only sign of religion in it is the name Maria. It is true that
Maria may have an Italian origin; but it is not probable that such
a rare Latin name would spread in the Maeander and Lycos valley
(where other examples occur, no. 365 2). Moreover it is evident from
no. 6^ that marked respect and veneration were accorded to the Virgin
Mary in that district as early as the concluding years of the second
century. Hence we may conclude that the use of the name in Greek
inscriptions of the district proves Christian origin.
414. (R. 1887). Text no. 37. The religion is doubtful.
415. (R. 1887). Text no. 23 B. A pagan tomb was appropriated by
Acholios, son of Ammianos, son of Molybas, probably in the fourth or
fifth century, for the lettering is late in style. The name Acholios would
by itself be almost sufficient to prove the religion: see no. 462.
Sarcophagi that had been used by pagans were often appropriated in
later centuries by Christians, the bones of the dead were thrown out, the
inscriptions were generally erased, but sometimes left unharmed, and
1 Thraseas of Eumeneia Ch. TApp. 2. 2 No. 440 is probably not Chr. So
Other Phrygian martyrs of the period also in BCH 1883 p. 19 (Ancyra Gal.),
are alluded to by a writer, who lived in Maria is an ordinary Roman name, fem.
the Pentapolis, Euseb. II. E. V 16. of nomen Marius.