Evidence ID
E01230Saint Name
Anonymous martyrs : S00060Type of Evidence
Inscriptions - Formal inscriptions (stone, mosaic, etc.)
Inscriptions - Funerary inscriptions
Literary - Magical texts and amuletsEvidence not before
400Evidence not after
700Activity not before
400Activity not after
700Place of Evidence - Region
Aegean islands and Cyprus
Aegean islands and CyprusPlace of Evidence - City, village, etc
Lesbos
AntissaPlace of evidence - City name in other Language(s)
Lesbos
Salamis
Σαλαμίς
Salamis
Salamis
Farmagusta
Far
Κωνσταντία
Konstantia
Constantia
Antissa
Salamis
Σαλαμίς
Salamis
Salamis
Farmagusta
Far
Κωνσταντία
Konstantia
ConstantiaCult activities - Places
Burial site of a saint - tomb/graveCult activities - Non Liturgical Practices and Customs
Saint as patron - of an individualCult Activities - Protagonists in Cult and Narratives
Other lay individuals/ people
Ecclesiastics - abbots
Ecclesiastics - monks/nuns/hermitsSource
Fragment of a plaque, broken and lost on all sides. Found in the place 'Gabatha/Gavatha', to the west of Antissa by a local, Emmanuel N. Gelama. First edited by William Paton after a squeeze.
In the left-hand section of the fragment, there is a partially preserved large carving of a cross. Inscription A runs around a circular panel, sited to the right of the cross. Inscription B is engraved below Inscription A and framed by a tabula ansata.Discussion
Inscription A is very fragmentarily preserved. The legible section probably contains the word 'martyr', which, given the Christian context of the decorations carved on the object, probably refers to a saint. William Paton, the first editor of the inscription, suggested that the panel, on which Inscription A was engraved, contained a picture of this presumed martyr, and that the preserved passage should be reconstructed as a conjuration, for example: [ἐνορκίζω τὸν μ]άρτυρα τὸ [π - - -] / '[I conjure the] martyr, the [- - -]'. As a parallel, he quoted an epitaph from Tanagra in Boeotia (central Greece) with an imprecation: μάρτυς ἐστὶ δὲ τῶνδ' ἀτρεκὴς ὁ ἅγιος μάρτυς, ὡς καὶ ἐπὶ κάρατος γεγραφήατε ὄβριμος ὅρκος/'The holy martyr is a trusted witness of these, as the mighty curse has been written in the beginning' (see: IG VII, no. 582 and EXXXX). Henri Grégoire rejected this interpretation and preferred to consider Inscription A as referring to the burial place of a martyr. However, the reconstruction, he proposed, makes little sense: [μ]άρτυρα τόπ[ον] / 'martyr, place'.
Inscription B is certainly the epitaph for an unnamed person. According to Paton's reconstruction the deceased asks fellow Christians to keep his memory alive and not to bury anybody else in his tomb. Grégoire supposed that the last line could have contained a sentence appointing God as the guardian of the peaceful rest of the deceased, threatening all possible desecrators: ἔχοντες [κριτὴν τὸν θεόν] / 'having [God as the judge]'.
Combining the presumed reference to a martyr in Inscription A with the funerary character of Inscription B, Grégoire concluded that the inscription must have marked a burial ad sanctos, that is close to a martyr's relics. This is, of course, a very fragile hypothesis. The reference to a martyr (if any) is too poorly preserved to be used as an argument, while the proper epitaph (Inscription B) says nothing about the alleged closeness of a martyr's tomb.Bibliography
Edition:
IGC - Grégoire, H (ed.), Recueil des inscriptions grecques chrétiennes d'Asie Mineure, vol. 1 (Paris: Leroux, 1922), no. 162 (after Paton's edition).
IG XII,2 - Paton, W.R. (ed.), Inscriptiones Graecae, vol. 12: Inscriptiones insularum maris Aegaei praeter Delum, part 2: Inscriptiones Lesbi, Nesi, Tenedi (Berlin: Apud G. Reimerum, 1899), no. 525.
Further reading:
Leclercq, H., "Achaïe", Dictionnaire d'archéologie chrétienne et liturgie, vol. 1/1 (Paris: Librarie Letouzey et Ané, 1924), 337.
