Support: Колонна.
Matériau: Проконесский мрамор.
Description et état du monument : На колонне множество изображений: на лицевой стороне эскизы нескольких циркульных крестов и врезанное изображение креста I с каплями на концах, на нижней части и под которым находятся позднейшие углубления для крепления металлического креста; на тыльной стороне изображение процветшего креста II с каплями на концах и с процарапанными изображениями 3 птиц. Обломана сверху, снизу и справа; сколы по поверхности.
There are several images on the column. On the front - sketches of compass-drawn crosses and a carved cross with "teardrops" (I). The five holes visible in the bottom half of this cross presumably served for the attachment of a metal cross. On the back - carved foliate cross (II) with "teardrops" and graffiti of three birds.
Dimensions: 113,0
Lieu d'origine: Cherson
Lieu de découverte: Sevastopol (Chersonesos).
Contexte local: Church 36 ("Eastern Basilica") (?).
Conditions de découverte: 1878, excavations of the Odessa Society for History and Antiquities
Lieu de conservation: Sevastopol, Crimea
Institution de conservation: National Preserve of Tauric Chersonesos
N° inventaire: 3592
Autopsie: September 2006
Observations: Sevastopol, Crimea
Fragment 1:
Fragment 2:
Fragment 3:
Fragment 4:
Fragment 5:
Champ épigraphique 1: In the corners between the arms of cross I and under cross I
Style écriture: Lapidary. Ornate letters, delta and lambda with projecting right hastae, iota with diaeresis, У-shaped upsilon, phi drawn in double line
Champ épigraphique 2: To the left of cross I
Style écriture: Graffito
Champ épigraphique 3: Under inscription 1
Style écriture: Graffito. Minuscule nu and phi
Champ épigraphique 4: To the left of inscription 1
Style écriture: Graffito
Champ épigraphique 5: On the arms and intersection of cross II
Style écriture: Lapidary, shallow letters. Alpha with slanting crossbar, V-shaped upsilon; abbreviation
Texte 1:
Type de texte :
Demonstrative inscription/commemoration.
Datation du texte :before 1027 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 2:
Type de texte :
Commemoration.
Datation du texte :XI–XIIIth centuries C.E
Justificatif datation: палеография
Datation du texte :
Justificatif datation: палеография
Texte 3:
Type de texte :
Invocative inscription.
Datation du texte :1027 C.E.
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Texte 4:
Type de texte :
Invocative inscription.
Datation du texte :XI–XIIIth centuries C.E
Justificatif datation: палеография
Datation du texte :
Justificatif datation: палеография
Texte 5:
Type de texte :
Demonstrative .
Datation du texte :before 1027
Justificatif datation: указание_надписи
Datation du texte :
Justificatif datation: указание_надписи
Éditions: L1. Yurgevich 1879 , 11, 313; 2. Yurgevich 1879a , 11, 1-12; 3. Latyshev 1896 , 20–21, № 10; . ; . ; . ; L1. Yurgevich 1879 , 11, 313; 2. Yurgevich 1879a , 11, 1-12; 2.1. Latyshev 1896 , 21–23, № 11; 3. Matantseva 1991 , 251-254; 3.1. Rhoby 2014 , 752-753;
Texte 1
Type de texte: Demonstrative inscription/commemoration
Datation du texte:
Justificatif datation: указание_надписи.
01 ΦΧ 02 ΦΠ 03 ΙΩΔΟΥΛΟΣΧ[ . ] |
01 Φ(ῶς) Χ(ριστοῦ) 02 φ(αίνει) π(ᾶσιν) . 03 Ἰω(άννης), δοῦλος Χ(ριστο)[ῦ] . |
Traduction :
Свет Христов сияет всем. Иоанн, раб Христов.
The light of Christ shines for all. John, servant of Christ.
Commentaires :
Данная колонна представляет комплекс из нескольких разновременных надписей и рисунков. По всей видимости, древнейшими на ней
являются вырезанные неким Иоанном крест I и надпись 1, которые по своему облику и палеографии близки к V 67
и так же датируются Х в. Позднее к
нижней части креста был прикреплен другой, металлический крест (ср. подобную конструкцию в могиле № 11 под храмом № 19 («храм с ковчегом»),
см. Сорочан 2005, 868). Интересно соотношение двух крестов: верх металлического приходится на перекрестье первого, — такое странное положение
может быть неслучайным: возможно, для крепления верха металлического креста было использовано старое отверстие, первоначально предназначенное
для положения мощей (ср. аналогичную конструкцию в колонне храма Св. Иоанна в Эфесе, см. Teteriatnikova 2003, p. 90, fig. 8) Рядом с этими двумя
крестами были прочерчены несколько циркульных крестов. Наконец, слева и под крестом были процарапаны надписи 2, 3 и 4. На обратной стороне
стоящей колонны примерно одновременно с крестом I был вырезан крест II с надписью 5, а затем рядом — изображения 3 птиц. Неясно, где Матанцева
видела граффито со словом «крест» у правого рукава большого креста.
Надписи 2–4 — типичные граффити. Однако и надписи 1 и 5 не являются в полном смысле этого слова лапидарными: они нанесены позднее на древнюю колонну в качестве проявлений личного благочестия.
Надпись 1 — подпись под крестом с именем заказчика — Иоанн. По типу ей близко соседнее граффито 2 с именами Иакова и Иоанна.
1–2. Относительно формулы см. IV.3.C.a.
Судя по размерам, колонна, несомненно, происходила из крупного храма ранневизантийского времени. Поскольку в 1878 г. ООИД раскопало лишь один таковой — № 36 («Восточную базилику»), то памятник, вероятней всего, происходит из него (ср. комм. к V 21, вместе с которым издана данная надпись).
Надписи 2–4 — типичные граффити. Однако и надписи 1 и 5 не являются в полном смысле этого слова лапидарными: они нанесены позднее на древнюю колонну в качестве проявлений личного благочестия.
Надпись 1 — подпись под крестом с именем заказчика — Иоанн. По типу ей близко соседнее граффито 2 с именами Иакова и Иоанна.
1–2. Относительно формулы см. IV.3.C.a.
Судя по размерам, колонна, несомненно, происходила из крупного храма ранневизантийского времени. Поскольку в 1878 г. ООИД раскопало лишь один таковой — № 36 («Восточную базилику»), то памятник, вероятней всего, происходит из него (ср. комм. к V 21, вместе с которым издана данная надпись).
This column bears a set of inscriptions and drawings made at different times. The oldest are probably the cross and Text 1 carved by
a certain John. These resemble the look and script of V 67 and should be also dated to the Xth century.
Later, a metal cross was attached to the bottom of the carved cross (see a similar construction in Burial 11, under Church 19 ("Church with the reliquary"),
Sorochan 2005, 868). The relative position of the two crosses is of note: the top of the metal cross would have been fixed at the intersection of the
carved cross - such position might not be random: the top of the metal cross might have been fixed in a pre-existing hole originally used for the housing
of relics (see analogous construction in a column of the Church of St. John at Ephesos: Teteriatnikova 2003, p. 90, fig. 8). Next to the carved
cross and the hypothetically restored metal cross we find several more incised crosses: these are fitted inside circles. Finally, to the left and right
of the carved cross we find texts 2, 3, and 4. On the opposite side of the column we find another cross (Cross II) and text 5, cut approximately
at the same time as the carved cross (Cross I), as well as images of three birds. I do not see a graffito with the word "cross" by the right arm of the carved
cross (I) as reported by Matantseva (1991).
Texts 2-4 are typical graffiti, while 1 and 5 are not strictly lapidary: the act of their carving on this ancient column was a gesture of personal piety.
Text 1 is apparently meant to accompany the carving of cross I and indicates the name of the person who commissioned the carving — John. It is typologically similar to the adjacent graffito (text 2) with the names of Jacob and John.
1–2. On the formula, see Introduction IV.3.C.a.
Judging by its size, the column must have originated from a large Early Byzantine church. Since the Odessa Society for History and Antiquities excavated only one such church in 1878 - Church 36 ("Eastern Basilica"), it is logical to assume that our column came from that church (see commentary to V 21, which had been published together with the inscription under consideration).
Texts 2-4 are typical graffiti, while 1 and 5 are not strictly lapidary: the act of their carving on this ancient column was a gesture of personal piety.
Text 1 is apparently meant to accompany the carving of cross I and indicates the name of the person who commissioned the carving — John. It is typologically similar to the adjacent graffito (text 2) with the names of Jacob and John.
1–2. On the formula, see Introduction IV.3.C.a.
Judging by its size, the column must have originated from a large Early Byzantine church. Since the Odessa Society for History and Antiquities excavated only one such church in 1878 - Church 36 ("Eastern Basilica"), it is logical to assume that our column came from that church (see commentary to V 21, which had been published together with the inscription under consideration).
Texte 2
01 [--- . . . ]ΛΟΣΧΥ 02 [ . . . ]ΩΒΟΣ 03 ΙΩ |
01 [--- δοῦ]λος Χ(ριστο)ῦ 02 [Ἰάκ]ωβος . 03 Ἰω(άννης) . |
Traduction :
раб Христов Иаков. Иоанн.
Servant of Christ, Jacob. John.
Commentaires :
Надпись имеет, вероятнее всего, памятный характер.
Most likely this is a commemoration.
Texte 3
01 ΚΕΒΟΗΘΗΤΟΝ 02 ΔΟΥΛΟΝΣΟΥΠΡΟΚΟ 03 ΠΙΟΝΚΘΕΟΔΟΡ[ . . . . . . . ] 4 ΣΟΥ 05 ΕΤΣΣΦΛΕ |
01 Κ(ύρι)ε βοήθη τὸν 02 δοῦλόν σου Προκό- 03 πιον κ(αὶ) Θεόδορ[ον, μηνὶ] 4 ς (εἰκοσιεβδόμ)ου, 05 ἔτ(ου)ς ςφλε . |
Traduction :
Господи, помоги Своему рабу Прокопию и Феодору. В 6-й месяц (?), 27-го числа (?), в 6535 году.
Lord, help your servants Prokopios and Theodore. In the 6th month (?), 27th day (?), year 6535.
Commentaires :
1–2. Надпись 3 — типичная инвокация (о формуле см. IV.3.E.a), с просьбой к Богу о помощи.
2–3. Имена Прокопий и Феодор известны в Херсоне (см. V 90 и комм. к V 19).
3–4. Относительно числового обозначения месяца см. комм. к V 60 и V 151.
5. На первый взгляд, второй знак в обозначении года — пси, однако при внимательном рассмотрении становится ясно, что это минускульное фи, у которого замкнуто только правое полукружие. О соотношении годов от сотворения мира и от Р.Х. в средневизантийское время см. IV. 4. D. Дата — 1027 г., показывает, что крест I и надпись 1 были выполнены раньше — как демонстрирует форма креста и палеография (см. выше), где-то в Х в. Дата 1027 г. — редкая возможность установить terminus post quem для конца функционирования базилики.
2–3. Имена Прокопий и Феодор известны в Херсоне (см. V 90 и комм. к V 19).
3–4. Относительно числового обозначения месяца см. комм. к V 60 и V 151.
5. На первый взгляд, второй знак в обозначении года — пси, однако при внимательном рассмотрении становится ясно, что это минускульное фи, у которого замкнуто только правое полукружие. О соотношении годов от сотворения мира и от Р.Х. в средневизантийское время см. IV. 4. D. Дата — 1027 г., показывает, что крест I и надпись 1 были выполнены раньше — как демонстрирует форма креста и палеография (см. выше), где-то в Х в. Дата 1027 г. — редкая возможность установить terminus post quem для конца функционирования базилики.
1–2. Text 3 is a typical invocation (on the formula, see Introduction IV.3.E.a), with an appeal to God for help.
2–3. The names Prokopios and Theodore are known in Cherson (see V 90 and commentary to V 19).
3–4. On the numerical designation of the month, see commentary to V 60 and V 151.
5. At first sight, it appears that the second symbol in the year date is psi, but a closer look reveals that it is in fact a minuscule phi, with only the right semicircle properly complete. On the correspondence of dates "Since Creation" and "Since the Birth of Christ" in the Middle Byzantine period, see Introduction IV. 4. D. The date — 1027 C.E. demonstrates that cross I and Text I had been carved earlier — as suggested by the shape of the cross and lettershapes (see above), some time in the Xth century. This date, 1027 C.E. offers a rare opportunity for fixing a terminus post quem for the end of basilica's activity.
2–3. The names Prokopios and Theodore are known in Cherson (see V 90 and commentary to V 19).
3–4. On the numerical designation of the month, see commentary to V 60 and V 151.
5. At first sight, it appears that the second symbol in the year date is psi, but a closer look reveals that it is in fact a minuscule phi, with only the right semicircle properly complete. On the correspondence of dates "Since Creation" and "Since the Birth of Christ" in the Middle Byzantine period, see Introduction IV. 4. D. The date — 1027 C.E. demonstrates that cross I and Text I had been carved earlier — as suggested by the shape of the cross and lettershapes (see above), some time in the Xth century. This date, 1027 C.E. offers a rare opportunity for fixing a terminus post quem for the end of basilica's activity.
Texte 4
01 [---]ΤΟΥΔΟΥΛΟΥ[ . . . . . . . ---] |
01 [---] τοῦ δούλου [τοῦ Θεοῦ ---] |
Traduction :
… раба Божьего…
... of the servant of God...
Commentaires :
Судя по словам «раб Божий», речь может идти об инвокативной надписи.
The words "servant of God" suggest an invocation.
Texte 5
01 ΟΥΤΟΣΦΥΤΕΥΘΗΣΙΣΚΡΩΝΕΥΚΡΙΑΣ 02 ΗΔ̣ΡΙΖΑΥΤ̣[ . . ---] |
01 Οὗτος φυτευθὴς ἰς κ(αι)ρὼν εὐκ(αι)ρίας 02 ἡ δ̣(ὲ) ῥίζ(α) αὐτ̣[οῦ ---] |
Traduction :
Посажен он во время благовременья, его же корень [...]
It was planted at an opportune time, its root...
Commentaires :
Надпись 5, по всей вероятности, задумывалась как две додекасиллабические строки: одна по вертикали, другая по горизонтали; текст за
перекрестьем на правом рукаве креста был не дописан или полностью заглажен позднее. Стихотворение сочинено, видимо, ad hoc, как в большинстве
примеров такого рода (см. также Матанцева 1991). Латышев, дважды говоря о надписи (Латышев 1896, 21-23, №11; Латышев 1897, 149), ни разу не высказался
о чтении Юргевича. Роби установил параллели для выражений из 1-й строки - это Ephraem Syrus, Sermo in pretiosam et vivificam crucem, et in secundum adventum,
et de caritate et eleemosyna (IV 135) и Ignatius Draconus. Vita S. Tarasii 19, 4.
Text 5 was evidently conceived as two dodecasyllabic lines: one arranged vertically, the other horizontally; part of the text on the right arm of the
cross was either not finished or completely erased later on. The poem was apparently composed ad hoc, as in most examples of this kind (see also Matantseva
1991). Latyshev who had twice discussed this inscription (1896, №11; 1897, 149) never commented on the reading proposed by Yurgevich. Rhoby
established parallels for the expressions used in line 1 - they are found in Ephraem Syrus, Sermo in pretiosam et vivificam crucem, et in secundum adventum,
et de caritate et eleemosyna (IV 135) and in Ignatius Draconus. Vita S. Tarasii 19, 4.
Traduction : 1
The light of Christ shines for all. John, servant of Christ.
Traduction : 2
Servant of Christ, Jacob. John.
Traduction : 3
Lord, help your servants Prokopios and Theodore. In the 6th month (?), 27th day (?), year 6535.
Traduction : 4
... of the servant of God...
Traduction : 5
It was planted at an opportune time, its root...
Apparat critique : 1
3 : τὸ ἄσυλον Χρηστός (sic!) Yurgevich
3 : [Ἰν]δι[κτιῶνος add.
Yurgevich , Yurgevich
Apparat critique : 5
1-2 : Οὗτος (ὁ σταυρὸς) φυτεύσει εἰς κράδην θεοῦ, καὶ ῥίζας οἱ θερίζον[τες οὐκ ἐκριζώσουσιν Yurgevich , Yurgevich
2 : τὴ[ν] ῥίζαν ε... Matantseva
2 :
om.
Rhoby
Commentaires: 1
This column bears a set of inscriptions and drawings made at different times. The oldest are probably the cross and Text 1 carved by
a certain John. These resemble the look and script of V 67 and should be also dated to the Xth century.
Later, a metal cross was attached to the bottom of the carved cross (see a similar construction in Burial 11, under Church 19 ("Church with the reliquary"),
Sorochan 2005, 868). The relative position of the two crosses is of note: the top of the metal cross would have been fixed at the intersection of the
carved cross - such position might not be random: the top of the metal cross might have been fixed in a pre-existing hole originally used for the housing
of relics (see analogous construction in a column of the Church of St. John at Ephesos: Teteriatnikova 2003, p. 90, fig. 8). Next to the carved
cross and the hypothetically restored metal cross we find several more incised crosses: these are fitted inside circles. Finally, to the left and right
of the carved cross we find texts 2, 3, and 4. On the opposite side of the column we find another cross (Cross II) and text 5, cut approximately
at the same time as the carved cross (Cross I), as well as images of three birds. I do not see a graffito with the word "cross" by the right arm of the carved
cross (I) as reported by Matantseva (1991).
Texts 2-4 are typical graffiti, while 1 and 5 are not strictly lapidary: the act of their carving on this ancient column was a gesture of personal piety.
Text 1 is apparently meant to accompany the carving of cross I and indicates the name of the person who commissioned the carving — John. It is typologically similar to the adjacent graffito (text 2) with the names of Jacob and John.
1–2. On the formula, see Introduction IV.3.C.a.
Judging by its size, the column must have originated from a large Early Byzantine church. Since the Odessa Society for History and Antiquities excavated only one such church in 1878 - Church 36 ("Eastern Basilica"), it is logical to assume that our column came from that church (see commentary to V 21, which had been published together with the inscription under consideration).
Texts 2-4 are typical graffiti, while 1 and 5 are not strictly lapidary: the act of their carving on this ancient column was a gesture of personal piety.
Text 1 is apparently meant to accompany the carving of cross I and indicates the name of the person who commissioned the carving — John. It is typologically similar to the adjacent graffito (text 2) with the names of Jacob and John.
1–2. On the formula, see Introduction IV.3.C.a.
Judging by its size, the column must have originated from a large Early Byzantine church. Since the Odessa Society for History and Antiquities excavated only one such church in 1878 - Church 36 ("Eastern Basilica"), it is logical to assume that our column came from that church (see commentary to V 21, which had been published together with the inscription under consideration).
Commentaires: 2
Most likely this is a commemoration.
Commentaires: 3
1–2. Text 3 is a typical invocation (on the formula, see Introduction IV.3.E.a), with an appeal to God for help.
2–3. The names Prokopios and Theodore are known in Cherson (see V 90 and commentary to V 19).
3–4. On the numerical designation of the month, see commentary to V 60 and V 151.
5. At first sight, it appears that the second symbol in the year date is psi, but a closer look reveals that it is in fact a minuscule phi, with only the right semicircle properly complete. On the correspondence of dates "Since Creation" and "Since the Birth of Christ" in the Middle Byzantine period, see Introduction IV. 4. D. The date — 1027 C.E. demonstrates that cross I and Text I had been carved earlier — as suggested by the shape of the cross and lettershapes (see above), some time in the Xth century. This date, 1027 C.E. offers a rare opportunity for fixing a terminus post quem for the end of basilica's activity.
2–3. The names Prokopios and Theodore are known in Cherson (see V 90 and commentary to V 19).
3–4. On the numerical designation of the month, see commentary to V 60 and V 151.
5. At first sight, it appears that the second symbol in the year date is psi, but a closer look reveals that it is in fact a minuscule phi, with only the right semicircle properly complete. On the correspondence of dates "Since Creation" and "Since the Birth of Christ" in the Middle Byzantine period, see Introduction IV. 4. D. The date — 1027 C.E. demonstrates that cross I and Text I had been carved earlier — as suggested by the shape of the cross and lettershapes (see above), some time in the Xth century. This date, 1027 C.E. offers a rare opportunity for fixing a terminus post quem for the end of basilica's activity.
Commentaires: 4
The words "servant of God" suggest an invocation.
Commentaires: 5
Text 5 was evidently conceived as two dodecasyllabic lines: one arranged vertically, the other horizontally; part of the text on the right arm of the
cross was either not finished or completely erased later on. The poem was apparently composed ad hoc, as in most examples of this kind (see also Matantseva
1991). Latyshev who had twice discussed this inscription (1896, №11; 1897, 149) never commented on the reading proposed by Yurgevich. Rhoby
established parallels for the expressions used in line 1 - they are found in Ephraem Syrus, Sermo in pretiosam et vivificam crucem, et in secundum adventum,
et de caritate et eleemosyna (IV 135) and in Ignatius Draconus. Vita S. Tarasii 19, 4.
XML EpiDoc
URI:https://petrae.huma-num.fr/5.89
© Irene Polinskaya