Inscription Of Abercius

A Greek Hagiographical text, which has, however, undergone alterations, and a Greek Inscription of the 2nd Century have made known to us a certain Abercius, Bishop of Hieropolis , in Phrygia , who, about the middle of the century in question, left his episcopal city and visited Rome .

On his way home he travelled through Syria and Mesopotamia , and was received with great honours in various places. He died shortly after his return to Hieropolis, but not before he had composed his own Epitaph , conveying a most vivid impression of all he had admired during his stay in Rome. This epitaph may well have inspired the ''Life of Abercius'' such as it has come down to us, since all its details may be explained by the hints contained in the inscription, or else belong to the common foundation of all legends of Saint s.

The ''Life'', as a matter of fact, includes a transcription of the epitaph. Tillemont was greatly struck by the ideas therein expressed, and Pitra endeavoured to prove its authenticity and its important bearing on Christian Symbolism . Renan regarded both the Life and inscription as fanciful compositions, but in 1882 an English traveller, W. Ramsay , discovered at Kelendres, near Synnada, in Phrygia Salutaris ( Asia Minor ), a Christian Stele (inscribed slab) bearing the date of the year 300 of the Phrygian era (A.D. 216). The inscription in question recalled the memory of a certain Alexander, son of Anthony. De Rossi and Duchesne at once recognized in it phrases similar to those in the epitaph of Abercius. On comparison it was found that the inscription in memory of Alexander corresponded, almost word for word, with the first and last verses of the epitaph of the Bishop of Hieropolis; all the middle part was missing. Mr. Ramsay, on a second visit to the site of Hieropolis, in 1883, discovered two new fragments covered with inscriptions, built into the masonry of the public baths. These fragments, which are now in the Vatican Christian Museum, filled out the middle part of the stele inscribed with the epitaph of Abercius. It now became possible, with the help of the text preserved in the Life, to restore the original text of the epitaph with practical certainty. Certain Lacuna e, letters effaced or cut off by breaks in the stone, have been the subject of profound discussions, resulting in a text which may henceforth be looked on as settled, and which it may be useful to give here. The capital letters at the beginning and end of the inscription represent the parts found on the inscription of Alexander, the son of Anthony, those of the middle part are the remaining fragments of the epitaph of Abercius, while the small letters give the reading according to the manuscripts of the Life:
:"The citizen of a chosen city, this I made [while living, that there I might have in time a resting-place of my body, being by name Abercius, the disciple of a holy shepherd who feeds flocks of sheep [both on mountains and on plains, who has great eyes that see everywhere. For this taught me [that the book life is worthy of belief. And to Rome he sent me to contemplate majesty, and to see a queen golden-robed and golden-sandalled; there also I saw a people bearing a shining mark. And I saw the land of Syria and all cities Nisibis [I saw when I passed over Euphrates. But everywhere I had brethren. I had Paul. . . . Faith everywhere led me forward, and everywhere provided as my food a fish of exceeding great size, and perfect, which a holy virgin drew with her hands from a fountain and this it ever gives to its friends to eat, it having wine of great virtue, and giving it mingled with bread. These things I, Abercius, having been a witness [of them told to be written here. Verily I was passing through my seventy-second year. He that discerneth these things, every fellow-believer let him pray for Abercius. And no one shall put another grave over my grave; but if he do, then shall he pay to the treasury of [the Romans two thousand pieces of gold and to my good native city of Hieropolis one thousand pieces of gold."

The interpretation of this inscription has stimulated ingenious efforts and very animated controversies. In 1894 G. Ficker, supported by O. Hirschfeld, strove to prove that Abercius was a priest of , Derbe, Iconium, Antioch in Pisidia, and Apamea Cibotus, which would bring him into the heart of Phrygia.

The inscription bears witness of no slight value to the importance of the Church Of Rome in the second century. A mere glance at the text allows us to note:
# The evidence of Baptism which marks the Christian people with its dazzling seal;
# The spread of Christianity , whose members Abercius meets with everywhere;
# The receiving of Jesus , the Son of God and of Mary, in the Eucharist ,
# under the species of Bread and Wine.

The liturgical cultus of Abercius presents no point of special interest; his name appears for the first time in the Greek menologies and synaxaries of the tenth century, but is not found in the Martyrology of St. Jerome.

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Inscription Of Abercius