DOI Page / Citation link:
https://doi.org/10.11588/diglit.4680#0369
700 XVI. THE PENTAPOLIS OF PHRYGIA.
while the last is the amanuensis, a public slave). See Swoboda Griech.
Volksbeschliisse pp. 313 ff. The Roman forms are more closely followed
in an inscr. of Orkistos to be published in a later chapter.
632. (R. 1883). Kotch-Hissar. BCH 1893 P- 276- T<£noz> 4>l\ov-
/xe'ixa tu y\vKvrdr(a avbpl p.. \. Kal eavrfj. The last two words are
omitted in BCH : cp. no. 659,
633. Daoul. MM, Legrand and Chamonard BCH 1893 P- %7^. [ot
Setvey] <rvv rots [6iaacorais ?] 'lov(3evTia[v(j>— $i\]wrw^) 2e/37)piawo [—
—]irav(f Kal [-------] 'Sitfirjpiavy} [to-------)oiov Kara [(TTiTayr)v tov Otov ?
avi\6eaav [tij yXvKVTart} naT^pibi.
2. Bitouzos.
634. (R. 1881). Kara-Sandykli. A. ~2e.TjTip.Lov "2{eov\i\pov Eiae/3rj
YIe[pTLva]Ka Se/3. 'Apa/3. 'A^iafSrip^Kov UapdiKov [p.eyio-\jov r) Bpov^r][vciv] v
770/Uy tf rr\v avacrraaw Troiricrapevoov rS)v -nepl 'A-ireW^v (3. tov Aovklov
ap^oVTWV Kal 2K[ei]mcovos P' Kal IIojXlcovos Kal 'AttoWojvCou IlaTrov. A. D. I99—
210 (Severus took the title Parth. Max. in 199, Brit, in 210).
The inscr. originally ended with ap^ovTcov; but the other members of
the supreme board desired to have their names immortalized, and they
were added by a different hand in letters not so ornate as those of the
first inscription. The supreme board evidently contained four members
at Brouzos.
635. (R. 1881). Kara-Sandykli. Door-stone. 'Ao-KX.rjTTi6.bris Tlrov
Kal r) y\vKVTa.Tr\ avTov yvvr) | Ylovireta 1) (p[\avbpos to pvrjplov Kareo-Kevao-av |
eaurots Kal tckvois pi. X-' hfopKiCo/ieOa be | to peyedos tov Oeov Kal tovs
KaTayBovLovs bat\povas prjbeva abiKrjaai to p-vrrpuov, p.rjbe | aWov two. Tedrjvat.
Xa>pls Taiov Kal 'A<TK\r]7nabov tIkvihv | ovik tj|it||v iyev6\\it\v ouk | ?<roaai|- ov pc\i\
|ioi|- 6 {3Cos I TaOTa|. xaipeTe Trapobdrat. The moral maxim is engraved in
small characters on the lower left hand panel of the door.
This inscr. perhaps belongs to the pagan philosophical revival, it is
influenced either by Chr. feeling (against which it protests in the moral
maxim), or by Jewish thought; for the expression to peyeOos tov Oeov
seems due to one or other, and is not native Phrygian. The adjuration
of the KaTa\6ov(ovs baipiovas in place of deovs, also, perhaps betrays the
influence of Chr. feeling. The early Chr. did not disbelieve in the
existence of Di Manes or 6eol KaTaydoviot, though they considered them
to be baip.oves rather than 6eoL It is quite probable that some remains
of the old superstitions connected with death and burial clung to the less
educated Christians, and may have contributed to cause the strange fact
while the last is the amanuensis, a public slave). See Swoboda Griech.
Volksbeschliisse pp. 313 ff. The Roman forms are more closely followed
in an inscr. of Orkistos to be published in a later chapter.
632. (R. 1883). Kotch-Hissar. BCH 1893 P- 276- T<£noz> 4>l\ov-
/xe'ixa tu y\vKvrdr(a avbpl p.. \. Kal eavrfj. The last two words are
omitted in BCH : cp. no. 659,
633. Daoul. MM, Legrand and Chamonard BCH 1893 P- %7^. [ot
Setvey] <rvv rots [6iaacorais ?] 'lov(3evTia[v(j>— $i\]wrw^) 2e/37)piawo [—
—]irav(f Kal [-------] 'Sitfirjpiavy} [to-------)oiov Kara [(TTiTayr)v tov Otov ?
avi\6eaav [tij yXvKVTart} naT^pibi.
2. Bitouzos.
634. (R. 1881). Kara-Sandykli. A. ~2e.TjTip.Lov "2{eov\i\pov Eiae/3rj
YIe[pTLva]Ka Se/3. 'Apa/3. 'A^iafSrip^Kov UapdiKov [p.eyio-\jov r) Bpov^r][vciv] v
770/Uy tf rr\v avacrraaw Troiricrapevoov rS)v -nepl 'A-ireW^v (3. tov Aovklov
ap^oVTWV Kal 2K[ei]mcovos P' Kal IIojXlcovos Kal 'AttoWojvCou IlaTrov. A. D. I99—
210 (Severus took the title Parth. Max. in 199, Brit, in 210).
The inscr. originally ended with ap^ovTcov; but the other members of
the supreme board desired to have their names immortalized, and they
were added by a different hand in letters not so ornate as those of the
first inscription. The supreme board evidently contained four members
at Brouzos.
635. (R. 1881). Kara-Sandykli. Door-stone. 'Ao-KX.rjTTi6.bris Tlrov
Kal r) y\vKVTa.Tr\ avTov yvvr) | Ylovireta 1) (p[\avbpos to pvrjplov Kareo-Kevao-av |
eaurots Kal tckvois pi. X-' hfopKiCo/ieOa be | to peyedos tov Oeov Kal tovs
KaTayBovLovs bat\povas prjbeva abiKrjaai to p-vrrpuov, p.rjbe | aWov two. Tedrjvat.
Xa>pls Taiov Kal 'A<TK\r]7nabov tIkvihv | ovik tj|it||v iyev6\\it\v ouk | ?<roaai|- ov pc\i\
|ioi|- 6 {3Cos I TaOTa|. xaipeTe Trapobdrat. The moral maxim is engraved in
small characters on the lower left hand panel of the door.
This inscr. perhaps belongs to the pagan philosophical revival, it is
influenced either by Chr. feeling (against which it protests in the moral
maxim), or by Jewish thought; for the expression to peyeOos tov Oeov
seems due to one or other, and is not native Phrygian. The adjuration
of the KaTa\6ov(ovs baipiovas in place of deovs, also, perhaps betrays the
influence of Chr. feeling. The early Chr. did not disbelieve in the
existence of Di Manes or 6eol KaTaydoviot, though they considered them
to be baip.oves rather than 6eoL It is quite probable that some remains
of the old superstitions connected with death and burial clung to the less
educated Christians, and may have contributed to cause the strange fact