In the third line from the end, a cross is engraved between TH and CYNBIO, in the last line two crosses, one after the letters MNHM, the other at the end. The form -υς for -οις, and the use of genitive for dative (Δόμνης lines 8 and 9) are characteristic of the epigraphy of the district 1). This inscription probably gives the name of the important earlyChristian settlement at Senge, where a large number of Christian epitaphs, some in metre, have been copied. The place was called Σφιτος or Συφίτη. It was most probably a pagus ") of Laodiceia Combusta; or it may have been on the territory of Savatra. 7. Senge. With a cross at the beginning of the first line. AYPSCICINOCKKOY ENTOCKMIRO CANECTH ΜΟΝΤΡΙΒΙΚΤΗΜΑΜΜΗ ΛΗ ΜΝΗΜΗΣ XAPΙΝ Αυρήλιοι) Σίσιννος καὶ) Κού The bearing of this Christian inscription on Anatolian marriage-customs will be discussed under no. 9. 8. Bulduk. On a votive pillar built into a fountain to the north of the village. Εύκαρπος = Καρποφόρος οι Καρποδότης. Cf. Heberdey und Wilhelm, Reisen in Kil. Inscr. no. 44; Cagnat, Inscr. Graec, ad res Rom. pert. p. 47, no. 108, etc. 9. Karakilisse, a village on the north slope of the Karadja Dagh. The compass reading from Kinna is about 320°; the distance in a straight line 8 or 9 miles. It is an ancient site, with the foundation of an ancient building, presumably an early Christian Church. The following inscription was engraved on a small rough stone; the dedicators were poor and humble people. 1) Compare Inser. No. 7. 2) See Ath. Mitt. 1888, p. 234. ΙΑΤΡΟ ΕΙΝΑ ΠΟΝΤΙΚΟ NAPIANECTHCAM NH Π]ατροεῖνα Ποντικο- This inscription, and no. 7 throw light on the marriage-customs of the native population under the Roman regime. In no. 7 we have an epitaph set up by three brothers to their father, their vóvpn, their grandmother, and two persons Marcus and Valentilla whose relationship to the dedicators is not defined. Marcus and Valentilla were probably the son and daughter of Pribis, or they may have been the brother and sister of the dedicators. " The interest of the inscription centres in the word νύμφη (for νύμφη). Pribis is called the viven of all three dedicators: clearly she must have been either the wife of one of the three dedicators and the sister-in-law of the other two, or the wife of a fourth brother, and the sister-in-law of all three dedicators. In either case, we find vuugn in a new sense, that of sister-in-law". From the meaning of bride", výμgn passed into that of son's wife" or "daughter in law", a meaning which it bears in the New Testament. In the Anatolian family-system, under which the married sons continued to live in the house of their father, the meaning of „daughter-in-law" is common, and inscriptions record dedications made by a vougn to her father-in-law, or by a father-in-law to his výugn. But it is a natural extension from this use that vuugn should have come to mean, (besides, daughter-in-law" in relation to the head of the patriarchal establishment,), sister-in-law" in relation to the husband's brothers and sisters. Such is its meaning in no. 7. This use confirms the restoration y][vßolós in Studies in the History and Art of the Eastern Roman Provinces (Ramsay) p. 143 line 11, where the word, if adopted, must mean „brother-in-law". On the use of the word výun signifying , daughter-in-law" in Anatolian Epigraphy see op. cit. page 70, no. 39; also pp. 82, 121, 150, 373. No. 9 is an epitaph in honour of Demetrios son of Manes, dedicated by his widow Patroeina daughter of Ponticos, and by Attalos, adopted son and son-in-law of Demetrios. The name of the second dedicator is added as an after-thought, and included as one subject of the plural verb ȧvεorýσauεv. In a striking chapter of his Historical Commentary on the Galatians 1), Professor Ramsay has argued that it was customary in Anatolia to encourage the adopted son to marry the daughter by nature of 1) p. 340 f. his adopted father, in order to keep her dowry in the family. This inscription supplies a pretty confirmation of his theory, and is to be ranged with the other evidence on the subject collected by Mr. Fraser in Studies in the History etc. pp. 137 ff., esp. pp. 147-81). 10. A mile and a half south of Karakilisse, in a valley running up into the Karadja Dagh, there are mean modern ruins, with a Turkish graveyard. The ethnic recovered from this inscription and the next, both of which were erected above a single Turkish grave, gives the name of a site in the neighbourhood, probably Karakilisse. ΑΤΤΑ ΔΑΔΕΣΟΡΒΑΝΑΞΩΝ Αττας Δάδεως Ορβανα[ί]ων. 11. A fragment of an epitaph of which only a few letters remain. One line was well preserved, consisting of the letters. Ορβανίτει[ς. With the form Orbana compare Orba and Orbanoupolis, variants for Olba in Cilicia 2). Important evidence on the boundary between the provinces Asia and Galatia was found not far from this point. Two inscriptions proving that the boundary-line crossed a point a few miles west of Karakilisse have been published in the Classical Review 1908 p. 2133). 12. In a cemetery east of Burnek, near Amorium. 1) Add Petersen etc. Reisen in Lykien etc. p. 227, N. I. 2) This place cannot (if Ptolemy is trustworthy), be the 'Ogßávaoca which he places in Pisidia (V. 5. 8). But it is possible that this is another Orbanassa, and that the word is to be restored 'Opßará[o]or, the name of the town itself. 'Ooßαva[i]ov (or 'Ooßava[t]ov, a third possibility) would be an Ethnic derived from "Opβανα. 3) I take the opportunity of correcting two misprints in that article; Kosez Abdullah should be Kösseh Abdullah (Beardless Abdullah), and Baltsha Hissar" should be Baltshi Hissar". x and in Exáry have been chiselled out. The worship of Zeus is represented on coins of Amorium, but this is the first mention of a cult of Hecate there. Iagáuovos occurs in Petersen etc. Reisen in Lykien etc. Vol. II p. 44. No. 80. 14. At Katshuby or Tchoghu. These are alternative names for the same village; there are not two villages called by these names respectively, as marked on Kiepert's map. This inscription, engraved on a small round limestone pillar, gives the name of the ancient township (Ouos) on the site of which Katshuby is built. ΥΠΕΡΔΗΜΟΥ ΑΠΠΟΛΗ NWNCWTHPLACEMNNIS ὑπὲρ δήμου ̓Αππολη- The stone is broken off below the third line; illegible traces of a fourth line remain. The ethnic shows the name of the place to have been "Αππολα or "Αππολος. Ασκαηνός is the same national or local name as Ashkenaz in Genesis X. 41). Two further inscriptions copied here contain dedications to Zeus Alsenos, a by-form of Alseios, Paton and Hicks, Inser. of Cos, No. 552). 15. On a small votive tablet. Above are representations of a man, a woman, and a child. I figures of man Whman and child ΚΟΥΝΑΣ ΠΑΠΑΔΟ Νούνας Παπαδο[ς 1) On the title Askaênos, and its geographical distribution in Asia Minor, see Ramsay Cities and Bishoprics of Phrygia part II p. 360 and on Men, BCH 1896 p. 55 ff. 2) Compare Apollo Alsaios, quoted s. v. iocios in Stephanus. 3) As for A. Compare Ramsay, Cities and Bishoprics of Phrygia part. I, p. 154, Inscription 56. Compare also No. 12 above. 242 W. M. Calder, A Journey round the Proseilemmene. 16. On a round marble pillar. MATEICMANOY ΜΕΤΑ APICΤΟΓΕΝΟΥΚΑΙ ΤΕΙΜΟΘΕΟΥΤΩΝΙ ΔΙΩΝ ΤΕΚΝΩΝ ΑΝΕ ΩΕΥΧΗΝ Ο Μάτεις Μάνου μετὰ ̓Αριστογένου καὶ Selint. (Kiepert). The inscription in Sterretts's Epigraphical Journey, No. 163, is built into a Turkish tekke at Regiz. The reading is quite clearly v[8]éw[s], as in a second inscription of the same place published by Anderson in Journal of Hellenic Studies, 1898, p. 115. Sterrett's Sevdéos (taken from an impression communicated to him; he did not see the stone) is certainly incorrect. Further, the modern pronunciation of the village name is Silint, not Selint. The ancient name was Silindos, not Selindos as it is given by Sterrett and Anderson. It is clearly the ,Silindiconense" 1) of the Acta S. Theodori, which Professor Ramsay has placed in Galatia (Historical Geography of Asia Minor, p. 246). The mines of Sisma were worked, in ancient times, for cinnabar (zıvvaßáqı, oxide of mercury, to be distinguished from uiλtos, (minium), oxide of lead), which was used as a pigment. The ancients did not smelt mercury, and if Laodiceia Combusta (Karanɛzavμέvn) was so called owing to the presence, there of smelting furnaces, as Professor Ramsay has suggested 2), these furnaces must have smelted copper and lead, which are also found in the mountains above Laodiceia. The ancient cuttings are being reopened for their mercury ore; and in one cutting a large number of human skeletons were found, along with diabase hammers and flint arrowheads and spearheads a grim record of an ancient mining catastrophe. Some of the skulls, (which I secured through the kindness of Mr. Hugh Whittall of Constantinople), have been examined by Professor Paterson of Liverpool University. His report, with an anthropological note by Professor J. L. Myres has been published in the Annals of Archaeology and Anthropology of the University of Liverpool 3). Brasenose College Oxford. 1) i. e. Silindi-comense. 2) See Class. Rev. 1905, p. 370. 3) Vol. II, No. 2, p. 91. |