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Ramsay, William Mitchell
The cities and bishoprics of Phrygia: being an essay of the local history of Phrygia from the earliest time to the Turkish conquest (Band 1,2): West and West-Central Phrygia — Oxford, 1897

DOI Page / Citation link:
https://doi.org/10.11588/diglit.4680#0224

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App. CHRISTIAN INSCRIPTIONS. 555

Mittli. 1881 p. 126), at Bargylia (BCH 1894 p. 24), at Thebes in Egypt, at
Syracuse, at Athens (Bayet BCH 187-8 p. 32). A slightly different
form in the Hauran is XE M T : see Wright and S outer in Pal. Explor.
Fund Quart. St. 1895 p. 51 (apparently implying a vocative form Xpiore).

428. CIG 8905, Cumont 91 bis. K(vpi)e, ^coidi to <to 8ov\o Macr'o-)apri (?)
Inscr. of this common form are probably, in some cases at least,

sepulchral. As M. Le Blant, Manuel p. 10. points out, famulus (lei, bov\os
tov deov, when it occurs in the epitaphs 1, is applied only to the dead :
the term may be called a Chr. substitute for the pagan ijpws. This form
of epitaph is characteristic of the fully developed Chr. style, in which all
connexion with the world is left unnoticed: parents, country, profession
are forgotten, the maker of the grave is not stated, nothing is recorded
but the name of the dead and his relation to God as a suppliant. This
Chr. style was developed during the fourth century. The formula Xpiore
(3orjdei tw 8oi>A.<j) aov is remarkably common in the fifth and sixth
centuries; but it originated not later than the first half of the fourth
century. It occurs in a Syrian inscription dated 331 (Wadd. 2704); and
an inscription of Syra which contains it probably belongs to the fourth
century 2.

In Gaul M. Le Blant, Manuel p. 24, points out that the expression

famulus Dei was in use between 449 and 552 a. d. The name Masares,

which is probably native Anatolian, connected with Masaris and Masas

no. 91 and Add. 23, favours a comparatively early date for this inscr., the

rudeness of which may be due to bad education.

429. MM. Paris and Holleaux in BCH 1885 p. 83, Cumont 87. 6
piTTTcav x(^>lxaTa *v T<? rtX'-V ^XeL T0 o-vadqxa a~b tSiv rlrj Trarepoov <os e)(_dpv?
tov 6eov +.

The curse of the 318 fathers who assembled at the Nicene Council in
a.d. 325 is common in Chr. epigraphy. It is invoked against those who
disobey a law or regulation3, or injure a building, or steal a MS. The
fathers are called Oeoqjopoi Trare'pes in an inscr. of Larissa in Thessaly,
MM. Duchesne and Bayet Mission au Mont Athos p. 133 no. 193.

1 In other ways, e. g. on seals (see irokncs toU avpaptou. The Constantinian
Schluniberger Sigillographie, passim), it monogram and the style and lettering
is applied to the living. M. Le Blant mark this inscription as probably not
quotes ra>v 6pi\i]o-avTav tw Bavarm, 6epa- later than the fourth century.

ttovtcov deov xPV^T'C'^Tav Const. LIII. 3 CIG 8704 1. 38 to ava.8ep.a anb tov

2 See Rev. Arch. 1876 Novemb. p. 287 ayicov airoarTokav Ka\ airb tov tit]' n(aTe)pav,
yfcfioi'idr] tco §ov\a> aov liv\ip.cvia> 'Eabeo-lm Kf Ttp> aphv tov ['l]ov8a.

)((pvrTV1T08eKT7] ?) T^S ['A]|TM5 Hat Toll 0~VV-
 
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