Book Review: Early-Christian Epitaphs from Anatolia
1997; Johns Hopkins University Press; Volume: 5; Issue: 1 Linguagem: Inglês
10.1353/earl.1997.0017
ISSN1086-3184
Autores Tópico(s)Historical and Linguistic Studies
ResumoReviewed by: Early-Christian Epitaphs from Anatolia William Tabbernee Gary J. Johnson. Early-Christian Epitaphs from Anatolia. Society of Biblical Literature Texts and Translations, 35. Early Christian Literature Series, 8. Atlanta, GA: Scholars Press, 1995. Pp. xiii + 161. $39.95. This book makes accessible 79 Anatolian inscriptions (24 non-Christian [1.1–24]; 55 Christian [p. xii, 2.1–7, 2.8–20, 3.1–18, 4.2–18]) and 3 related, non-Anatolian, Christian ones (2.8, 4.19: Thrace; 4.1: Attika). There is one photograph (p. xiii) and eight helpful indices. The texts (all Greek, except 4.4 which is repeated in Latin) are not new [End Page 146] editions but republications, occasionally slightly amended. Technical commentary, purposely kept to a minimum, is pertinent when included. Brand-new, excellent translations are provided. However, l.10 of 2.19 is probably better translated as “The boundary (of the tomb) is extensive” and taken as a warning against violating the sacred ground of the tomb. The name of the deceased in 2.1 is more likely to have been Paithos than Paithon. The translation of 1.24 presumes restorations, which should have been retained in the text. Brief details of monument-type, provenance, and publication history are provided for each epitaph. A map showing major Anatolian sites (p. xi) enables the reader to locate most of the find-spots. It is a pity, however, that “Choghu/Appola” (1.1) is not able to be located on the map. Çogu (modern Turkish spelling) is approximately 15km. S.W. of Hisar (ancient Amorion). This village has been identified tentatively with ancient Appola (MAMA VII, p. xxi). Appola (?), or at least Amorion, should have been shown on the map. Similarly, Hieropolis (modern Koçhisar), the provenance of 2.15, should have been added to the map (between Sebaste and Synnada). Hieropolis was one of the cities of the Phrygian Pentapolis (2.14). It must not be confused (as on J.’s map) with Hierapolis (Pamukkale), S.W. of Eumeneia, the provenance of 1.14. Derbe (4.3) and Laodikeia in Pontus (4.15) could also have been added. Details of provenance (including spelling) are given as provided by the editors listed in the succinct publication histories. Modern Turkish spelling, however, of the relevant find-spots is now Ahirhisar (1.19), Bashüyük (4.10), Çogu (1.1), Dedeköy (3.9), Isikli (1.24, 3.3–4), Kadinhani (1.10, 2.12, 4.6, 4.9), Kilandiras (2.13), Korasi; (4.18), Sarayönü (1.8), Sülün (1.11). Moreover, some of the Turkish villages cited have since changed their names: Abiye (2.3) is now Pinarbasçi; Yakasimak (3.2) is Kocayaka; Lâdik (1.9, 2.9, 3.5, 3.7, 3.12, 3.16, 4.11) is Halici. The exact ancient sites of some find-spots have now also been ratified. Kadinhani is Pithoi, not Laodikeia Katakekaumene, Payamalani (4.7, cf. 2.1) is Eibeos within the territory of Sebaste, Sülün is Prymnessos, not Dokimeion, and Usak (1.23, 2.1–3, 4.8) is Temenothyrai, not Akmonia. Moreover, Usak/Temenothyrai is not the original provenance of 2.1 (Payanalani/Eibeos) nor of 2.2 (territory of Dokimeion). Yalnizsaray (2.11) is most likely the site of ancient Abteika. The following ancient names may be added to the Turkish find-spots: Apameia (2.18–19), Appia (2.3), territory of Appia (2.4), Kadoi (2.5), territory of Soa (2.7). The find-spot of (at least) 1.8, 1.12, 2.13, 2.20, 3.2, 3.9, 4.3, 4.10, 4.12–14 should be listed as being within the territory of, or near, the ancient city listed. This volume contains a wealth of information about early Christianity in Anatolia. Orthodox Christians participated even in the higher strata of society (3.2–6). They employed terminology such as Maranatha (4.1 [not from Anatolia]), martyr (4.2–3, 4.4 [metaphorical], 4.7), bishop (4.8), presbyter (4.5, 4.9–10, 4.19), trinity (4.11, 4.15[?]), resurrection (4.12, 4.14[?]), seal [i.e., baptism] (4.16), paradise...
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