Support: Стена.
Matériau: Светло-желтая глина.
Description et état du monument : Катакомба подквадратной формы с 3 лежанками. Небольшие утраты букв.
Catacomb of quasi-square shape with three couches in niches. Some letters have been lost.
Lieu d'origine: Pantikapaion
Lieu de découverte: Kerch.
Contexte local: Gospitalnaya Street, estate of Korobka, "Catacomb of 491".
Conditions de découverte: 4 August 1890, excavations of Yu.A. Kulakovsky.
Lieu de conservation: In situ
Institution de conservation: In situ
Autopsie: Non vidi
Observations: In situ
Fragment 1:
Fragment 2:
Fragment 3:
Fragment 4:
Fragment 5:
Fragment 6:
Fragment 7:
Fragment 8:
Champs épigraphique 1: Central wall of the left niche, to the right of the cross
Style écriture: Dipinto
Champs épigraphique 2: Right wall of the left niche, in corners between and below the cross
Style écriture: Dipinto
Champs épigraphique 3: Left, central and right (left half) wall of the central niche; left, central and right walls of the right niche. Style of the inscription: dipinto
Style écriture: Dipinto
Champs épigraphique 4: Right half of the right wall of the central niche
Style écriture: Dipinto
Champs épigraphique 5: Wall with the entrance, above the door. Style of the inscription: dipinto
Style écriture: Dipinto
Champs épigraphique 6: Cornice above the left niche; cornice above the right niche
Style écriture: Dipinto
Champs épigraphique 7: Wall with the entrance, exterior, above the entrance on the left
Style écriture: Graffito
Champs épigraphique 8: Cornice above the central niche
Style écriture: Dipinto
Texte 1:
Type de texte :
Epitaph.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 2:
Type de texte :
Liturgical inscription.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 3:
Type de texte :
Liturgical inscription.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 4:
Type de texte :
Epitaph.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 5:
Type de texte :
Liturgical inscription.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 6:
Type de texte :
Epitaph.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 7:
Type de texte :
Epitaph.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 8:
Type de texte :
Epitaph.
Datation du texte :491–492 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Éditions: L1. Kulakovsky 1891 , № 1; 1.1. Kulakowsky 1894 , № 1; 1.2. Latyshev 1896 , 85–86, № 77; 1.3. Vinogradov 1998 , 240, № 5; 1.3.1. SEG 48, 996; 1.4. Vinogradov 2007 , 259, № 5.1; L1. Kulakovsky 1891 , № 2; 1.1. Kulakowsky 1894 , № 2; 1.2. Latyshev 1896 , 85–86, № 78; 1.3. Vinogradov 2007 , 259, № 5.2.; L1. Kulakovsky 1891 , № , 3 5; 1.1. Kulakowsky 1894 , № , 3 5; 1.2. Latyshev 1896 , 85–86, № , 79 81; 1.3. Vinogradov 2007 , 259, № 5.3, 5.5; L1. Kulakovsky 1891 , № 4; 1.1. Kulakowsky 1894 , № 4; 1.2. Latyshev 1896 , 85–86, № 80; 1.3. Vinogradov 1998 , 240, № 5; 1.3.1. SEG 48, 996; 1.4. Vinogradov 2007 , 259, № 5.4.; L1. Kulakovsky 1891 , 4–23, табл. II–IV, В; 1.1. Kulakowsky 1894 , , 49–87 309–327; 1.2. Latyshev 1896 , 85–86, № 77–83; 1.3. Vinogradov 2007 , 259, № 5.6.; L1. Kulakovsky 1891 , № 7–8; 1.1. Kulakowsky 1894 , № 7–8; 1.2. Latyshev 1896 , 85–86, № 82; 1.3. Vinogradov 2007 , 259, № 5.7–8; L1. Kulakovsky 1891 , № 10; 1.1. Kulakowsky 1894 , № 10; 1.2. Latyshev 1896 , 85–86, № 83; 1.3. Vinogradov 2007 , 259, № 5.9; L1. Kulakovsky 1891 , № 8; 1.1. Kulakowsky 1894 , № 8; 1.2. Vinogradov 2007 , 259, № 5.10;
Texte 1
01 ΕΝΤΩΕΤΙ 02 ΗΠΨ |
01 Ἐν τῷ ἔτι 02 ηπψ. |
Traduction :
В 788 году.
In the year 788.
Commentaires :
Относительно обстоятельств находки и устройства катакомбы см. подр. в: Кулаковский 1891, 1–3. Публикуемые фотографии хранятся
в ФА ИИМК РАН (Q.550.1, Q.759.74–5; I–90982–3, 27125–7).
Относительно формулы датировки ср. V 342 — владельческую надпись того же Савага.
Относительно формулы датировки ср. V 342 — владельческую надпись того же Савага.
On the circumstances of find and the design of the catacomb, see in detail: Kulakovsky 1891, 1–3. The photographs published here are preserved at
the Photo Archive of the Institute for History of Material Culture, Russian Academy of Sciences (Q.550.1, Q.759.74–5; I–90982–3, 27125–7).
On the dating formula, compare V 342 — the ownership inscription of the same Sauagas.
On the dating formula, compare V 342 — the ownership inscription of the same Sauagas.
Texte 2
01 ΑΩ |
01 Α Ω . |
Traduction :
Альфа, омега. Настала радость велия / сегодня дому этому: / ведь святые сюда прибывают, /
с ними праведные ликуют, / воспевают же все Тебя: / помилуй.
Alpha, omega. A great joy happened in this house today, for the saints arrived, and the righteous rejoice, and everyone sings hymns to you:
have mercy.
Commentaires :
1. Относительно формулы см. IV.3.C.d.
2–9. Это неизвестная из других источников молитва (подр. анализ см. в: Кулаковский 1891b, 12–13).
2–9. Это неизвестная из других источников молитва (подр. анализ см. в: Кулаковский 1891b, 12–13).
1. On the formula, see Introduction IV.3.C.d.
2–9. This prayer is not otherwise attested (detailed analysis in Kulakovsky 1891, 12–13).
2–9. This prayer is not otherwise attested (detailed analysis in Kulakovsky 1891, 12–13).
Texte 3
01 ΟΚΑΤΟΙΚΩΝΕΝΒΟΗΘΙΑΤΟΥΥΨΙΣΤΟΥΕΝΣΚΕΠΗΤΟΥΘΕΟΥΤΟΥΟΥΡΑΝΟΥΑΥΛΙΣΘΗΣΕΤΑΙΕΡΕΙΤΩΚΥΡΙΩ·ΑΝΤΙΛΗΜΠΤΩΡ 02 ΜΟΥΕΙΚΑΙΚΑΤΑΦΥΓΗΜΟΥΟΘΕΟΣΜΟΥΒΟΗΘΟΣΜΟΥΚΑΙΕΛΠΙΩΕΠ᾿ΑΥΤΟΝΟΤΙΑΥΤΟΣΡΥΣΕΤΑΙΕΚΠΑΓΙΔΟΣΘΗΡΕΥ 03 ΤΩΝΑΠΟΛΟΓΟΥΤΑΡΑΧΟΔΟΥΣΕΝΤΟΙΣΜΕΤΑΦΡΕΝΟΙΣΑΥΤΟΥΕΠΙΣΚΙΑΣΙΣΟΙΚΑΙΥΠΟΤΑΣΠΤΕΡΥΓΑΣΑΥΤΟΥΕΛΠΙΕΙΣ· 4 ΟΠΛΩΚΥΚΛΩΣΙΣΑΙΣΕΗΑΛΗΘΙΑΑΥΤΟΥΟΥΦΟΒΗΘΗΣΕΙΑΠΟΦΟΒΟΥΝΥΚΤΕΡΙΝΟΥΑΠΟΒΕΛΟΥΣΠΕΤΟΜΕΝΟΥΣΗΜΕΡΑΣ 05 ΑΠΟΠΡΑ[ΓΜΑ]ΤΟΣΕΝΣΚΟΤΙΔΙΑΠΟΡΕΥΟΜΕΝΟΥΑΠΟΣΥΝΠΤΩΜΑΤΟΣΚΑΙΔΗΜΟΝΙΟΥΜΕΣΕΜΒΡΙΝΟΥΠΕΣΙΤΑΙΕΚΤΟΥΚΛΙΤΟΥΣΟΥΧΙΛΙΑΣΚΑΙΜΥΡΙΑΣ 06 ΕΚΔΕΞΙΟ͂ΝΣΟΥΠΡΟΣΣΕΔΕΟΥΚΕΝΓΙΕΙ·ΠΛΗΝΤΟΙΣΟΦΘΑΛΜΟΙΣΣΟΥΚΑΤΑΝΗΣΙΣΚΑΙΑΝΤΑΠΟΔΟΣΙΝΑΜΑΡΤΟΛΩΝΟΨΕΟΤΙΣΥΚΥΡΙΕΗΕΛ 07 ΠΙΣΜΟΥ·ΤΟΥΨΙΣΤΟΝΕΘΟΥΚΑΤΑΦΥΓΗΣΟΥΟΥΠΡΟΣΕΛΕΥΣΕΤΑΙΠΡΟΣΣΕΚΑΚΑΚΑΙΜΑΣΤΙΞΟΥΚΕΝΓΙΕΙΤΩΣΚΗΝΩΜΑΤΙΣΟΥΟΤΙ 8 ΤΟΙΣΑΝΓΕΛΟΙΣΑΥΤΟΥΕΝΤΕΛΙΤΑΙΠΕΡΙΣΟΥΤΟΥΔΙΑΦΥΛΑΞΑΙΣΕΕΝΠΑΣΙΝΤΑΙΣΟΔΟΙΣΣΟΥ·ΕΠΙΧΙΡΩΝ 09 ΑΡΟΥΣΙΝΣΕΜΕΠΟΤΕΠΡΟΣΚΟΨΗΣΠΡΟΣΛΙΘΟΝΤΟΝΠΟΔΑΣΟΥ 10 ΕΠ᾿ΑΣΠΙΔΑΚΑΙΒΑΣΙΛΙΣΚΟΝΕΠΙΒΗΣΕΙΚΑΙΚΑΤΑΠΑΤΗΣΕΙΣΛΕΟΝΤΑΚΑΙΔΡΑΚΟΝΤΑΟΤΙΕΠ᾿ΕΜΕΗΛΠΙΣΕΝΚΑΙΡΥΣΟΜΑΙ 11 ΑΥΤΟΝ·ΣΚΕΠΑΣΩΑΥΤΟΝΟΤΙΕΓΝΩΤΟΟΝΟΜΑΜΟΥΚΑΙΚΡΑΞΕΤΑΙΠΡΟΣΜΕΚΑΙΕΠΑΚΟΥΣΟΜΕΑΥΤΟΥΜΕΤ᾿ΑΥΤΟΥΕΙΜΙΕΝΘΛΙΨΙΕΞΕΛΟΥΜΕΚΑΙΔΟΞΑΣΩΑΥΤΟΝΜΑΚΡΟΤΗΤΑΗΜΕΡΩΝΕΝΠΛΗΣΩΑΥΤΟΝΚΑΙΔΙΞΩΑΥΤΟΝΤΟΣΩΤΗΡΙΟΝΜΟΥ |
01 Ὁ κατοικῶν ἐν βοηθίᾳ τοῦ ὑψίστου ἐν σκέπῃ τοῦ θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται . Ἐρεῖ τῷ κυρίῳ · Ἀντιλήμπτωρ 02 μου εἶ καὶ καταφυγή μου, ὁ θεός μου, βοηθός μου, καὶ ἐλπιῶ ἐπ᾿ αὐτόν, ὅτι αὐτὸς ῥύσεται ἐκ παγίδος θηρευ - 03 τῶν, ἀπὸ λόγου ταραχόδους . Ἐν τοῖς μεταφρένοις αὐτοῦ ἐπισκιάσι σοι, καὶ ὑπὸ τὰς πτέρυγας αὐτοῦ ἐλπιεῖς · 4 ὅπλῳ κυκλώσι σαι {σε} ἡ ἀλήθια αὐτοῦ . Οὐ φοβηθήσει ἀπὸ φόβου νυκτερινοῦ, ἀπὸ βέλους πετομένου {ς} ἡμέρας, 05 ἀπὸ πρά[γμα]τος ἐν σκότι διαπορευομένου, ἀπὸ συνπτώματος καὶ δημονίου μεσεμβρινοῦ . Πεσῖται ἐκ τοῦ κλίτου σου χιλιὰς καὶ μυριὰς 06 ἐκ δεξιο͂ν σου, πρὸς σὲ δὲ οὐκ ἐνγιεῖ · πλὴν τοῖς ὀφθαλμοῖς σου κατανήσις καὶ ἀνταπόδοσιν ἁμαρτολῶν ὄψε . Ὅτι σύ, κύριε, ἡ ἐλ - 07 πίς μου · τὸ ὕψιστον ἔθου καταφυγή σου . Οὐ προσελεύσεται πρὸς σὲ κακά, καὶ μάστιξ οὐκ ἐνγιεῖ τῷ σκηνώματί σου, ὅτι 8 τοῖς ἀνγέλοις αὐτοῦ ἐντελῖται περὶ σοῦ τοῦ διαφυλάξαι σε ἐν πᾶσιν ταῖς ὁδοῖς σου · ἐπὶ χιρῶν 09 ἀροῦσίν σε, μέποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου . 10 Ἐπ᾿ ἀσπίδα καὶ βασιλίσκον ἐπιβήσει καὶ καταπατήσεις λέοντα καὶ δράκοντα . Ὅτι ἐπ᾿ ἐμὲ ἤλπισεν, καὶ ῥύσομαι 11 αὐτόν · σκεπάσω αὐτόν, ὅτι ἔγνω τὸ ὄνομά μου . καικράξεται πρὸς μέ, καὶ ἐπακούσομε αὐτοῦ, μετ᾿ αὐτοῦ εἰμι ἐν θλίψι, ἐξελοῦμε καὶ δοξάσω αὐτόν . Μακρότητα ἡμερῶν ἐνπλήσω αὐτὸν καὶ δίξω αὐτὸν τὸ σωτήριόν μου . |
Traduction :
Живый в помощи Вышнего, в крове Бога небесного водворится. Речет Господеви,
Заступник мой еси и Прибежище мое, Бог мой, Помощник мой, и уповаю на Него.
Яко Той избавит от сети ловчи, от словесе мятежна. Плещма Своими осенит тя, и под криле
Его надеешися; оружием обыдет тя истина Его. Не убоишися от страха ночнаго, от стрелы,
летящия во дни, от вещи, во тьме преходящия, от сряща и беса полуденного.
Падет от страны твоея тысяща и тьма одесную тебе, к тебе же не приближится.
Обаче очима твоима смотриши и воздаяние грешников узриши. Яко Ты, Господи, упование мое,
вышнего положил еси прибежище Твое. Не прийдет к тебе зло, и рана не приближится телеси Твоему.
Яко ангелом своим заповесть о Тебе сохранити Тя во всех путех Твоих.
На руках возьмут Тя, да не когда преткнеши о камень ногу Твою.
На аспида и василиска наступиши и попереши льва и змия. Яко на Мя упова, и избавлю и;
покрыю и, яко позна имя мое. Воззовет ко Мне, и услышу его; с ним есмь в скорби, изму его и прославлю его;
долготою дний исполню его и явлю ему спасение Мое.
He that dwells in the help of the Highest, shall sojourn under the shelter of the God of heaven. He shall say to the Lord, Thou art my helper
and my refuge: my God; I will hope in him. For he shall deliver thee from the snare of the hunters, from every troublesome matter. He shall
overshadow thee with his shoulders, and thou shalt trust under his wings: his truth shall cover thee with a shield. Thou shalt not be afraid of
terror by night; nor of the arrow flying by day; nor of the evil thing that walks in darkness; nor of calamity, and the evil spirit at noon-day.
A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou observe
and see the reward of sinners.
For thou, O Lord, art my hope: thou, my soul, hast made the Most High thy refuge. No evils shall come upon thee, and no scourge shall draw
night to thy dwelling. For he shall give his angels charge concerning thee, to keep thee in all thy ways. They shall bear thee up on their hands,
lest at any time thou dash thy foot against a stone. Thou shalt tread on the asp and basilisk: and thou shalt trample on the lion and dragon.
For he has hoped in me, and I will deliver him: I will protect him, because he has known my name. He shall call upon me, and I will hearken to him:
I am with him in affliction; and I will deliver him, and glorify him. I will satisfy him with length of days, and shew him my salvation.
Commentaires :
Пс 90 (в еврейской Библии — 91) разделен на две части: стихи 1–12 и 13–16. Пс 90 цитируется в христианских надписях в разном объеме:
от одного 1 стиха (IGLS 1488, Апамена, 473 г.) до полного текста (см. Feissel 1984, 571–579). О связи Пс 90 с Трисвятым (Текст 4) см.
Heinen 1982, 679–681.
Ps 90 (in the Hebrew Bible — 91) is divided into two parts: verses 1–12 and 13–16. In Christian inscriptions, varying numners of verses from Ps 90 are cited:
from one verse (IGLS 1488 (Apamea, 473 C.E.)) to the full text (see Feissel 1984, 571–579). On the connection of Ps 90 with the threefold invocation of
the Holy one (Text 4), see Heinen 1982, 679–681.
Texte 4
01 ΑΓΙΟΣΟΘΕΟΣ 02 ΑΓΙΕΙΟΣΕΙΣΧΥΡΟΣ 03 ΑΓΙΕΙΟΣΑΘΑΝΑ 4 ΤΟΣΕΛΕΗΣΟΝ 05 ΤΟΝΔΟΥΛΟΝΣΟΥ 06 ΣΑΥΑΓΑΝ 07 ΚΑΙΦΑΕΙΣΠΑΡΤΑΝ |
01 Ἅγιος ὁ θεός, 02 ἅγι{ει}ος εἰσχυρός, 03 ἅγι{ει}ος ἀθάνα- 4 τος, ἐλέησον 05 τὸν δοῦλόν σου 06 Σαυαγαν 07 καὶ Φαεισπαρταν . |
Traduction :
Святый Боже, Святый Крепкий, Cвятый Безсмертный, помилуй раба Твоего Савага и Фаиспарту.
Holy God, Holy Mighty, Holy Immortal, have mercy for your servants Sauagas and Phaïsparta.
Commentaires :
Это расширенный вариант Трисвятого. Последнее засвидетельствовано в эпиграфике в 3 формах: в канонической
(Grégoire 1929, № 114 (Эфес, V в.) = Ephesos, № 1359 (Милет, 538 г., строительная), Ephesos 1369; IGLS II 317A (Халкидика, 563–4 г.), 357
(Антиохена, 573 г.), 1474 (Апамена), 2529 (Эмесена)), теопасхитской — с добавленными антиохийским патриархом Петром Фуллоном словами
σταυρωθεὶς δι᾿ ἡμᾶς перед ἐλέησον (известна только в Сирии и Египте: IGLS II, № 289 (Халкидика, 546–7 г.), 357 (Антиохена, 573 г.), 500 (Антиохена, 592 г.),
633 (Антиохена), 1726 (Апамена, 563 г.), 1847 (Апамена); Sammelbuch 7564) и компромиссной (с заменой σταυρωθεὶς на ὑπαχθείς: IGLS V 2528
(Эмесена)). В надписях представлен и сокращенные варианты: без «помилуй нас» (IGLS I 338) и просто ἅγιος ὁ θεός (Bandy 1970, № 24 (VI в.?),
52 (VI–VIII вв.), Feissel 1983, № 281 (V–VI вв., надгробие)). Аналогий нашему варианту (с прибавлением имен усопших вместо ἡμᾶς) обнаружить не удалось.
Возможно, что эта инновация связана с погребальным характером надписи, так как все остальные случаи употребления Трисвятого связаны с
посвящениями зданий (за исключением упомянутой надписи из Македонии с сокращенной формулой). Характерно, что теопасхитский вариант
засвидетельствован эпиграфически только с сер. VI в., т.е. на полстолетия позже катакомбы Савага.
Имя Фаиспарты, как показывает формула, дописано позже.
Имя Фаиспарты, как показывает формула, дописано позже.
This is an extended version of Triagion - a threefold invocation of the Holy One. The latter is epigraphically attested in 3 forms: (a) canonical
(Grégoire 1929, № 114 (Ephesos, Vth century) = Ephesos, № 1359 (Miletos, 538 C.E., building), Ephesos 1369; IGLS II 317A (Chalkidiki, 563–4 C.E.), 357
(Antiochaea, 573 C.E.), 1474 (Apamea), 2529 (Emesena)), (b) theopashite — with words σταυρωθεὶς δι᾿ ἡμᾶς before ἐλέησον
added by the Antiochaean patriarch Peter Fullo (attested only in Syria and Egypt: IGLS II 289 (Chalkidiki, 546–7 C.E.), 357 (Antiochaea, 573 C.E.), 500
(Antiochaea, 592 C.E.), 633 (Antiochaea), 1726 (Apamea, 563 г.), 1847 (Apamea); Sammelbuch 7564)) and (c) compromise (where σταυρωθεὶς is replaced with ὑπαχθείς: IGLS V 2528
(Emesena). Abbreviated variants are also known in inscriptions: without "have mercy for us" (IGLS I 338) and also simply ἅγιος ὁ θεός (Bandy 1970, № 24 (VIth century?),
52 (VI–VIIIth century), Feissel 1983, № 281 (V–VIth century, tombstone)). I was not able to find an exact parallel for the usage of our text: where personal names
of the deceased replace ἡμᾶς. It is possible that the innovation has to do with the funerary nature of the inscription, since all other instances of the
threefold invocation are in dedications of buidings (except the inscription from Macedonia, where the formula is abbreviated).
It is noteworthy that the theopashite version is attested for the first time in the mid-VIth century, that is, half a century later than in the catacomb of Sauagas.
The name Phaïsparta (here Phaeisparta), as the formula shows, was added later.
The name Phaïsparta (here Phaeisparta), as the formula shows, was added later.
Texte 5
01 ΚΥΡΙΟΣΦΥΛΑΞΙΣΕΑΠΟΠΑ[Ν]ΤΟΣ 02 ΚΑΚΟΥΦΥΛΑΞΙΤΗΝΨΥΧΗΝΣΟΥ 03 ΟΚΥΡ[Ι]ΟΣΚΥΡΙΟΣΦΥΛΑ[ΞΕΙ]ΤΗΝΕΙΣΟΔΟΝΣΟΥ 4 ΚΑΙΤΗΝΕΞΟΔΟΝΣΟΥ 05 ΑΠΟΤΟΥΝΥΝΚΑΙΑΙΟΣΤΟΥΑΙ 06 ΩΝΟΣ |
01 Κύριος φυλάξι σε ἀπὸ πα[ν]τὸς 02 κακοῦ, φυλάξι τὴν ψυχήν σου 03 ὁ κύρ[ι]ος . Κύριος φυλά[ξει] τὴν εἴσοδόν σου 4 καὶ τὴν ἔξοδόν σου 05 ἀπὸ τοῦ νῦν καὶ αἵος τοῦ αἰ- 06 ῶνος . |
Traduction :
Господь сохранит тя от всякого зла, сохранит душу твою Господь;
Господь сохранит вхождение твое и исхождение твое от ныне и до века.
Lord shall safeguard you from every evil, shall protect your soul, the Lord. Lord shall safeguard your coming and your going, from now and forever.
Commentaires :
Пс 120, 7–8. Пс 120, 8 в христианской эпиграфике чаще всего пишется в связи со входом в храм (например, LBW V 1814c; 22 раза в IGLS).
Вместе стихи 7–8 (стих 7 отдельно не встречается) нам известны только в 2 малоазийских надписях: MAMA VIII 256 (Ликаония) и SEG 12.458
(Текир в Карии).
Ps 120, 7–8. In Christian epigraphy, Ps 120, 8 is most often inscribed next to a church entrance (e.g., LBW V 1814c; 22 times in IGLS).
Verses 7-8 together (verse 7 is not attested alone) are known to us only from two inscriptions in Asia Minor: MAMA VIII 256 (Lykaonia) and
SEG 12.458 (Tekir in Caria).
Texte 6
01 ΚΥΡΙΟΣΦΩΤΙΣΜΟΣΜΟΥΚΑΙΣΩΤΗΡΜΟΥ·ΤΙΝΑΦΟΒΕ[ΘΗΣΟΜΑΙ]; 02 ΚΣΥΠΕΡΑΣΠΙΣΤΗΣΤΗΣΖΩΗΣΜΟΥ·ΑΠΟΤΙΝΟΣΔΙΛΙΑΣΩ; |
01 Κύριος φωτισμός μου καὶ σωτήρ μου · τίνα φοβε[θήσομαι] ; 02 Κ(ύριο)ς ὑπερασπιστὴς τῆς ζωῆς μου · ἀπὸ τίνος διλιάσω ; |
Traduction :
Господь просвещение мое и спаситель мой; кого убоюся?
Господь защитетель живота моего; кого устрашуся?
Lord is my illumination and my salvation. Whom shall I fear? Lord is the protector of my life. Whom shall I dread?
Commentaires :
Пс 26, 1–2 вместе встречаются только в MAMA VI 385 (Примнесс во Фригии). В богослужении они используются как прокимен при освящении воды и в
некоторых других чинах.
Ps 26, 1–2 is attested only in MAMA VI 385 (Premnessos in Phrygia). In liturgy, it is used as a prokeimenon at the blessing of water
and in some other rites.
Texte 7
01 ΚΣ[ΑΝΤΙΛΗΜΠΤΩΡΤΗΣΨΥ]ΧΗ̣͂ΣΜΟΥ |
01 Κ(ύριο)ς [ἀντιλήμπτωρ τῆς] [ψυ]χῆ̣ς μου . |
Traduction :
Господь заступник души моея.
Lord is the protector of my soul.
Commentaires :
Надпись опубликована без изображения. Пс 53, 6 в эпиграфике неизвестен, но по смыслу лучше подходит к надписи 6.
The inscription was published without an image. Ps 53, 6 is not attested epigraphically, but semantically it goes better with Text 6.
Texte 8
01 ΑΒΓΔ 02 ΑΒΓΔΕΖ |
01 Α Β Γ Δ 02 Α Β Γ Δ Ε Ζ |
Traduction :
Альфа, бета, гамма, дельта. Альфа, бета, гамма, дельта, эпсилон, дзета.
Alpha, beta, gamma, delta. Alpha, beta, gamma, delta, epsilon, zeta.
Commentaires :
Надпись опубликована без изображения.
Скорее всего, это упражнение писца. Начало алфавита засвидетельствовано несколькими христианскими надписями (см., напр., Grégoire 1929, № 227 (Латмос: Α-Η), ICUR 7268 (катакомба Домициллы, Α-Ι)). Впрочем, алфавит может иметь здесь и символический смысл (см. Dornseiff 1925).
Палеография и орфография надписи подробно разобрана в: Кулаковский 1891, 14–16). Относительно исторического контекста см. Виноградов 1998, 233–247.
Скорее всего, это упражнение писца. Начало алфавита засвидетельствовано несколькими христианскими надписями (см., напр., Grégoire 1929, № 227 (Латмос: Α-Η), ICUR 7268 (катакомба Домициллы, Α-Ι)). Впрочем, алфавит может иметь здесь и символический смысл (см. Dornseiff 1925).
Палеография и орфография надписи подробно разобрана в: Кулаковский 1891, 14–16). Относительно исторического контекста см. Виноградов 1998, 233–247.
The inscription was published withhout an image.
Most likely, these are scribal excercises. The beginning of an alphabet is attested in several Christian inscriptions (see, e.g., Grégoire 1929, № 227 (Latmos: Α-Η), ICUR 7268 (catacmb of Domicilla, Α-Ι)). At the same time, the alphabet here could be used symbolically (see Dornseiff 1925).
The palaeography and orthography are discussed in detail by Kylakovsky 1891, 14–16. On the historical context, see Vinogradov 1998, 233–247.
Most likely, these are scribal excercises. The beginning of an alphabet is attested in several Christian inscriptions (see, e.g., Grégoire 1929, № 227 (Latmos: Α-Η), ICUR 7268 (catacmb of Domicilla, Α-Ι)). At the same time, the alphabet here could be used symbolically (see Dornseiff 1925).
The palaeography and orthography are discussed in detail by Kylakovsky 1891, 14–16. On the historical context, see Vinogradov 1998, 233–247.
Traduction : 1
In the year 788.
Traduction : 2
Alpha, omega. A great joy happened in this house today, for the saints arrived, and the righteous rejoice, and everyone sings hymns to you:
have mercy.
Traduction : 3
He that dwells in the help of the Highest, shall sojourn under the shelter of the God of heaven. He shall say to the Lord, Thou art my helper
and my refuge: my God; I will hope in him. For he shall deliver thee from the snare of the hunters, from every troublesome matter. He shall
overshadow thee with his shoulders, and thou shalt trust under his wings: his truth shall cover thee with a shield. Thou shalt not be afraid of
terror by night; nor of the arrow flying by day; nor of the evil thing that walks in darkness; nor of calamity, and the evil spirit at noon-day.
A thousand shall fall at thy side, and ten thousand at thy right hand; but it shall not come nigh thee. Only with thine eyes shalt thou observe
and see the reward of sinners.
For thou, O Lord, art my hope: thou, my soul, hast made the Most High thy refuge. No evils shall come upon thee, and no scourge shall draw
night to thy dwelling. For he shall give his angels charge concerning thee, to keep thee in all thy ways. They shall bear thee up on their hands,
lest at any time thou dash thy foot against a stone. Thou shalt tread on the asp and basilisk: and thou shalt trample on the lion and dragon.
For he has hoped in me, and I will deliver him: I will protect him, because he has known my name. He shall call upon me, and I will hearken to him:
I am with him in affliction; and I will deliver him, and glorify him. I will satisfy him with length of days, and shew him my salvation.
Traduction : 4
Holy God, Holy Mighty, Holy Immortal, have mercy for your servants Sauagas and Phaïsparta.
Traduction : 5
Lord shall safeguard you from every evil, shall protect your soul, the Lord. Lord shall safeguard your coming and your going, from now and forever.
Traduction : 6
Lord is my illumination and my salvation. Whom shall I fear? Lord is the protector of my life. Whom shall I dread?
Traduction : 7
Lord is the protector of my soul.
Traduction : 8
Alpha, beta, gamma, delta. Alpha, beta, gamma, delta, epsilon, zeta.
Apparat critique : 7
1 : Κ(ύρι)ε [εἰσάκουσον τῆς εὐ]χῆς μου Kulakovsky , Kulakowsky , Latyshev
Commentaires: 1
On the circumstances of find and the design of the catacomb, see in detail: Kulakovsky 1891, 1–3. The photographs published here are preserved at
the Photo Archive of the Institute for History of Material Culture, Russian Academy of Sciences (Q.550.1, Q.759.74–5; I–90982–3, 27125–7).
On the dating formula, compare V 342 — the ownership inscription of the same Sauagas.
On the dating formula, compare V 342 — the ownership inscription of the same Sauagas.
Commentaires: 2
1. On the formula, see Introduction IV.3.C.d.
2–9. This prayer is not otherwise attested (detailed analysis in Kulakovsky 1891, 12–13).
2–9. This prayer is not otherwise attested (detailed analysis in Kulakovsky 1891, 12–13).
Commentaires: 3
Ps 90 (in the Hebrew Bible — 91) is divided into two parts: verses 1–12 and 13–16. In Christian inscriptions, varying numners of verses from Ps 90 are cited:
from one verse (IGLS 1488 (Apamea, 473 C.E.)) to the full text (see Feissel 1984, 571–579). On the connection of Ps 90 with the threefold invocation of
the Holy one (Text 4), see Heinen 1982, 679–681.
Commentaires: 4
This is an extended version of Triagion - a threefold invocation of the Holy One. The latter is epigraphically attested in 3 forms: (a) canonical
(Grégoire 1929, № 114 (Ephesos, Vth century) = Ephesos, № 1359 (Miletos, 538 C.E., building), Ephesos 1369; IGLS II 317A (Chalkidiki, 563–4 C.E.), 357
(Antiochaea, 573 C.E.), 1474 (Apamea), 2529 (Emesena)), (b) theopashite — with words σταυρωθεὶς δι᾿ ἡμᾶς before ἐλέησον
added by the Antiochaean patriarch Peter Fullo (attested only in Syria and Egypt: IGLS II 289 (Chalkidiki, 546–7 C.E.), 357 (Antiochaea, 573 C.E.), 500
(Antiochaea, 592 C.E.), 633 (Antiochaea), 1726 (Apamea, 563 г.), 1847 (Apamea); Sammelbuch 7564)) and (c) compromise (where σταυρωθεὶς is replaced with ὑπαχθείς: IGLS V 2528
(Emesena). Abbreviated variants are also known in inscriptions: without "have mercy for us" (IGLS I 338) and also simply ἅγιος ὁ θεός (Bandy 1970, № 24 (VIth century?),
52 (VI–VIIIth century), Feissel 1983, № 281 (V–VIth century, tombstone)). I was not able to find an exact parallel for the usage of our text: where personal names
of the deceased replace ἡμᾶς. It is possible that the innovation has to do with the funerary nature of the inscription, since all other instances of the
threefold invocation are in dedications of buidings (except the inscription from Macedonia, where the formula is abbreviated).
It is noteworthy that the theopashite version is attested for the first time in the mid-VIth century, that is, half a century later than in the catacomb of Sauagas.
The name Phaïsparta (here Phaeisparta), as the formula shows, was added later.
The name Phaïsparta (here Phaeisparta), as the formula shows, was added later.
Commentaires: 5
Ps 120, 7–8. In Christian epigraphy, Ps 120, 8 is most often inscribed next to a church entrance (e.g., LBW V 1814c; 22 times in IGLS).
Verses 7-8 together (verse 7 is not attested alone) are known to us only from two inscriptions in Asia Minor: MAMA VIII 256 (Lykaonia) and
SEG 12.458 (Tekir in Caria).
Commentaires: 6
Ps 26, 1–2 is attested only in MAMA VI 385 (Premnessos in Phrygia). In liturgy, it is used as a prokeimenon at the blessing of water
and in some other rites.
Commentaires: 7
The inscription was published without an image. Ps 53, 6 is not attested epigraphically, but semantically it goes better with Text 6.
Commentaires: 8
The inscription was published withhout an image.
Most likely, these are scribal excercises. The beginning of an alphabet is attested in several Christian inscriptions (see, e.g., Grégoire 1929, № 227 (Latmos: Α-Η), ICUR 7268 (catacmb of Domicilla, Α-Ι)). At the same time, the alphabet here could be used symbolically (see Dornseiff 1925).
The palaeography and orthography are discussed in detail by Kylakovsky 1891, 14–16. On the historical context, see Vinogradov 1998, 233–247.
Most likely, these are scribal excercises. The beginning of an alphabet is attested in several Christian inscriptions (see, e.g., Grégoire 1929, № 227 (Latmos: Α-Η), ICUR 7268 (catacmb of Domicilla, Α-Ι)). At the same time, the alphabet here could be used symbolically (see Dornseiff 1925).
The palaeography and orthography are discussed in detail by Kylakovsky 1891, 14–16. On the historical context, see Vinogradov 1998, 233–247.
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© A.Yu. Vinogradov, Irene Polinskaya