Papers by Vera Sauer
Gephyra, 2024
Christian Inscriptions from Neoklaudiopolis/Andrapa (Vezirköprü/Samsun İli, Türkiye)
Four inscrip... more Christian Inscriptions from Neoklaudiopolis/Andrapa (Vezirköprü/Samsun İli, Türkiye)
Four inscriptions are presented in this contribution: one votive inscription
and three funerary inscriptions. The votive inscription (no. 1) and two of the funerary inscriptions (nos. 2 and 3) are without doubt Christian, while the third (no. 4) is at least debatable. The inscriptions were recorded in 1988, 1989 and 1990 by Eckart Olshausen and Gerhard Kahl. Three of them certainly originate from the territory of Neoklaudiopolis/Andrapa and this is also very likely the case for the fourth (no. 2), which was found not far from Kavak. This means that, according to our estimation, a total of 14 inscriptions are now known from Neoklaudiopolis/Andrapa that are certainly from a Christian context; this also applies to 27 inscriptions with a greater or lesser degree of probability. If a further eight certain and two possibly Christian inscriptions also originate from the territory of Neoklaudiopolis, which is most likely, this would mean a total of 22 certain and 29 possibly Christian inscriptions. All these inscriptions are compiled in an appendix. For each of them, the elements in the text and decoration that prove the inscription to be Christian or the indications that give reason to consider a Christian context are given. In the case of inscriptions that are not reliably Christian, a brief discussion of these indications follows.
Neoklaudiopolis/Andrapa’dan (Vezirköprü/Samsun İli, Türkiye) Hıristiyan Yazıtları
Bu çalışmada dört yazıt sunulmaktadır: bir adak yazıtı ve üç mezar yazıtı. Adak yazıtı (no. 1) ve mezar yazıtlarından ikisi (no. 2 ve 3) şüphesiz Hıristiyandır, üçüncüsü (no. 4) ise en azından tartışmalıdır. Yazıtlar 1988, 1989 ve 1990 yıllarında Eckart Olshausen ve Gerhard Kahl tarafından kaydedilmiştir. Bunlardan üçü kesinlikle Neoklaudiopolis/Andrapa bölgesinden gelmektedir ve Kavak’tan çok uzak olmayan bir yerde bulunan dördüncüsü (no. 2) için de durum büyük olasılıkla böyledir. Bu, bizim tahminimize göre, Neoklaudiopolis/Andrapa’dan Hıristiyan bağlamına ait olduğu kesin olan toplam 14 yazıtın bilindiği anlamına gelmektedir; bu aynı zamanda az ya da çok olasılık derecesine sahip 27 yazıt için de geçerlidir. Eğer sekiz kesin ve iki olası Hıristiyan yazıtı da Neoklaudiopolis topraklarından geliyorsa, ki bu büyük olasılıktır, bu toplam 22 kesin ve 29 olası Hıristiyan yazıtı anlamına gelir. Tüm bu yazıtlar bir ekte derlenmiştir. Her biri için, yazıtın Hıristiyan olduğunu kanıtlayan metin ve bezeme unsurları veya Hıristiyan bir bağlamı düşünmeye neden olan göstergeler verilmiştir. Güvenilir bir şekilde Hıristiyan olmayan yazıtlar söz konusu olduğunda, bu göstergelerin kısa bir tartışması aşağıda yer almaktadır.
Gephyra, 2023
It is quite likely that all five inscriptions from Neoklaudiopolis/Vezirköprü presented in this p... more It is quite likely that all five inscriptions from Neoklaudiopolis/Vezirköprü presented in this paper are acclamations. They originate from Christian context. The objects on which they are placed – apart from one capital – cannot be identified with absolute certainty. In one case, it is probably a sarcophagus, in another a part of a pilaster, in the other two cases plinths – or, although less likely, weights of wine or oil presses. Four of the objects are decorated with crosses, whereby in two cases the cross is interpreted as The Tree of Life.
The motif ›The Cross as Tree of Life‹ is quite common in Neoklaudiopolis. It is depicted in several designs, especially on sarcophagi and on architectural elements such as capitals and on a slab that may be regarded as an altar screen. This is documented by photographs.
The sarcophagi that are known from the territory of Neoklaudiopolis and that can be identified as Christian are compiled in an appendix. They are all decorated with crosses in different design varieties. In one extraordinary case, the head of a bovine is depicted between two crosses.
In a second appendix, stones decorated with crosses originating from the territory of Neoklaudiopolis are presented. It is certain that two of them are press weights, another two are very likely to be press weights, and with others it is at least arguable.
The recording of the inscriptions, sarcophagi and press weights was done by Eckart Olshausen and Gerhard Kahl between 1988 and 1990.
Fast 30% der in den entscheidenden Partien erhaltenen Grabinschriften von Neoklaudiopolis enthalt... more Fast 30% der in den entscheidenden Partien erhaltenen Grabinschriften von Neoklaudiopolis enthalten Bestimmungen zum Schutz des Grabs vor unautorisierter Öffnung. In einigen Fällen setzte man auf die abschreckende Wirkung von Verwünschungen, die den Frevler treffen sollten, zumeist jedoch auf die Androhung einer Geldstrafe zugunsten des kaiserlichen Fiscus. Mit den hier vorgestellten Inschriften sind nun insgesamt 44 Inschriften bekannt, die derartige Strafzahlungen vorsehen. Die Höhe der angedrohten Strafe betrug meist 2500 Denare, deutlich seltener 1500, in Einzelfällen auch 1000, 2000 oder aber 4500 Denare.
New Funerary Inscriptions from Neoklaudiopolis (Vezirköprü/Samsun İli, Turkey)
Up to now, about 1... more New Funerary Inscriptions from Neoklaudiopolis (Vezirköprü/Samsun İli, Turkey)
Up to now, about 140 funerary inscriptions were known from the territory of Neoklaudiopolis/Vezirköprü. In this contribution, 14 more are presented, one of which, however, may be attributed to Amaseia/Amasya (no. 4). They were recorded between 1988 and 1990 by Eckart Olshausen and Gerhard Kahl. All of them date back to the Roman Imperial period.
One of the stelae stands out for its unusually high-quality stone carving (no. 8); it was erected by a veteran for his wife. Three other stelae are either composed in a way unusual for Neoklaudiopolis or contain decorative elements, which, until now, are not attested for grave stelae from the territory of this polis: at nos. 1 and 2 a depictive field was inserted between the pediment and the inscription field being separated from the latter by a moulding, at no. 4 a garland is placed above the inscription.
Two of the inscriptions use metric language (nos. 4 and 9). Some of them contain rarely attested personal names (nos. 1, 2, 7, 9 and 14, possibly also in no. 12). Age information is found in at least two (nos. 10 and 11, possibly also in no. 12). No. 2 and no. 13 are particularly interesting in terms of content. No. 2 mirrors the fate of a man and his mother. In no. 13, the donor of the stele explicitly refers to his deceased wife as his relative.
Finally, in the light of inscriptions nos. 13 and 14, we discuss an inscription published by Christian Marek.
Mit SP III 21 und den hier vorgestellten Inschriften Nr. 1–3 sind für Neoklaudiopolis nunmehr vie... more Mit SP III 21 und den hier vorgestellten Inschriften Nr. 1–3 sind für Neoklaudiopolis nunmehr vier teils metrische, teils pseudometrische, teils immerhin mit Anklängen an metrisierte Sprache operierende Grabinschriften bekannt, die auf die Tätigkeit der Verstorbenen in der Landwirtschaft Bezug nehmen. Die Erwähnung der landwirtschaftlichen Betätigung ist dabei nicht im Sinn einer schlichten Berufsangabe zu verstehen; vielmehr dient sie der Charakterisierung des Wesens der Verstorbenen. So spiegeln diese Inschriften das Ideal des sowohl arbeitsamen als auch gebildeten Landwirts. Ähnlich wie im Szenario dieser Inschriften Bauer zu sein kein Beruf, sondern eine Tugend ist, wird das Engagement der Verstorbenen als Bürger ihrer polis in den Inschriften Nr. 3 und 4 nicht als eigene Kategorie der Quellen ihres Prestiges, sondern ebenfalls als Tugend präsentiert.
In einem Anhang stellen wir zur Diskussion, ob es sich auf der bildlichen Ebene ähnlich verhält wie auf der textlichen und im Fall der Grabstelen von Neoklaudiopolis dolabra und falx weniger dazu dienten, die Art der Erwerbstätigkeit als die Tugendhaftigkeit der Verstorbenen zu symbolisieren.
Epigraphica Anatolica, 2019
Knapp ein Drittel der in den entscheidenden Partien erhaltenen Grabinschriften von Neoklaudiopoli... more Knapp ein Drittel der in den entscheidenden Partien erhaltenen Grabinschriften von Neoklaudiopolis/Vezirköprü drohen für den Fall der unerlaubten Öffnung des Grabes explizit Strafe an. Ziel dieser Drohung war es, unautorisierte Nachbestattungen zu verhindern. In den meisten Fällen sollte die Zuwiderhandlung mit einer Geldstrafe geahndet werden. In einigen Fällen setzte man aber auch auf die abschreckende Wirkung von Verwünschungen. Angedroht wurde dabei Vergeltung nach der Maxime ›Gleiches mit Gleichem‹, Unfruchtbarkeit oder wegen Asebie Rede und Antwort stehen zu müssen. Durch die Neupublikation von vier Inschriften sind nun für Neoklaudiopolis insgesamt sieben derartige Fälle bekannt.
In einem Anhang stellen wir einen neuen Versuch der Interpretation der ›Büste des Helios‹, Samsun Arkeoloji ve Etnografya Müzesi Inv.-Nr. 12-1/1973 (SEG 38, 1280), zur Diskussion.
Bislang waren aus dem Territorium von Neoklaudiopolis/Vezirköprü 15 Inschriften bekannt, die durc... more Bislang waren aus dem Territorium von Neoklaudiopolis/Vezirköprü 15 Inschriften bekannt, die durch die Nennung des Jahres der Ära dieser Polis explizit datiert sind. Durch die Korrektur der Provenienz von drei Inschriften, die bisher Amisos zugeordnet wurden, und die Neupublikation von sechs Grabinschriften, von denen fünf mit Sicherheit, die sechste mit einiger Wahrscheinlichkeit Neoklaudiopolis zuzurechen sind, erhöht sich diese Zahl auf 23 oder 24. Bei 21 dieser Inschriften kann das Jahr sicher gelesen werden. Dadurch steht für die Untersuchung des epigraphic habit von Neoklaudiopolis, wie des pontisch-paphlagonischen Binnenlandes insgesamt eine etwas breitere chronologisch fixierte Basis zur Verfügung. Eine der Inschriften ist allem Anschein nach tagesgenau datiert.
Books by Vera Sauer
1. Tarihsel giriş: Adatepe ve Oymaağaç Höyük, Neoklaudiopolis’in ilk sakinleri. Mithradates VI. E... more 1. Tarihsel giriş: Adatepe ve Oymaağaç Höyük, Neoklaudiopolis’in ilk sakinleri. Mithradates VI. Eupator. Vezirköprü’nün kurucusu Büyük Pompeius. Roma’ya bağlı krallar. İmparator kültü. Neapolis’ten Neoklaudiopolis’e. Vatandaşlar ve köleler. Kent yönetimi. Ekonomik yaşam. Neoklaudiopolis sikkeleri. Ölüm ve ölü gömme. Neoklaudiopolis’te Hristiyanlık. Doğu Roma (Bizans) Dönemi ve Danişmentliler.
2. Neoklaudiopolis antik kentinde bir yürüyüş
3. Neoklaudiopolis çevresindeki yollar ve köprüler. Vezirköprü çevresindeki antik yol sistemi. Thermai (Havza) yolu. Pompeiopolis (Taşköprü) yolu. Neokaisareia (Niksar) yolu. Yürükçal’daki köprü.
4. İstanbul Arkeoloji Müzesi’ndeki imparatorluk yemini
Kronoloji tablosu, Sözlük, Bibliyografya.
https://www.arkeolojisanat.com/shop/urun/neoklaudipolis-antik-kenti-vezirkopru-samsun-tarihsel-ve-arkeolojik-rehber_11_12749.html
Books edited by Vera Sauer
Uploads
Papers by Vera Sauer
Four inscriptions are presented in this contribution: one votive inscription
and three funerary inscriptions. The votive inscription (no. 1) and two of the funerary inscriptions (nos. 2 and 3) are without doubt Christian, while the third (no. 4) is at least debatable. The inscriptions were recorded in 1988, 1989 and 1990 by Eckart Olshausen and Gerhard Kahl. Three of them certainly originate from the territory of Neoklaudiopolis/Andrapa and this is also very likely the case for the fourth (no. 2), which was found not far from Kavak. This means that, according to our estimation, a total of 14 inscriptions are now known from Neoklaudiopolis/Andrapa that are certainly from a Christian context; this also applies to 27 inscriptions with a greater or lesser degree of probability. If a further eight certain and two possibly Christian inscriptions also originate from the territory of Neoklaudiopolis, which is most likely, this would mean a total of 22 certain and 29 possibly Christian inscriptions. All these inscriptions are compiled in an appendix. For each of them, the elements in the text and decoration that prove the inscription to be Christian or the indications that give reason to consider a Christian context are given. In the case of inscriptions that are not reliably Christian, a brief discussion of these indications follows.
Neoklaudiopolis/Andrapa’dan (Vezirköprü/Samsun İli, Türkiye) Hıristiyan Yazıtları
Bu çalışmada dört yazıt sunulmaktadır: bir adak yazıtı ve üç mezar yazıtı. Adak yazıtı (no. 1) ve mezar yazıtlarından ikisi (no. 2 ve 3) şüphesiz Hıristiyandır, üçüncüsü (no. 4) ise en azından tartışmalıdır. Yazıtlar 1988, 1989 ve 1990 yıllarında Eckart Olshausen ve Gerhard Kahl tarafından kaydedilmiştir. Bunlardan üçü kesinlikle Neoklaudiopolis/Andrapa bölgesinden gelmektedir ve Kavak’tan çok uzak olmayan bir yerde bulunan dördüncüsü (no. 2) için de durum büyük olasılıkla böyledir. Bu, bizim tahminimize göre, Neoklaudiopolis/Andrapa’dan Hıristiyan bağlamına ait olduğu kesin olan toplam 14 yazıtın bilindiği anlamına gelmektedir; bu aynı zamanda az ya da çok olasılık derecesine sahip 27 yazıt için de geçerlidir. Eğer sekiz kesin ve iki olası Hıristiyan yazıtı da Neoklaudiopolis topraklarından geliyorsa, ki bu büyük olasılıktır, bu toplam 22 kesin ve 29 olası Hıristiyan yazıtı anlamına gelir. Tüm bu yazıtlar bir ekte derlenmiştir. Her biri için, yazıtın Hıristiyan olduğunu kanıtlayan metin ve bezeme unsurları veya Hıristiyan bir bağlamı düşünmeye neden olan göstergeler verilmiştir. Güvenilir bir şekilde Hıristiyan olmayan yazıtlar söz konusu olduğunda, bu göstergelerin kısa bir tartışması aşağıda yer almaktadır.
The motif ›The Cross as Tree of Life‹ is quite common in Neoklaudiopolis. It is depicted in several designs, especially on sarcophagi and on architectural elements such as capitals and on a slab that may be regarded as an altar screen. This is documented by photographs.
The sarcophagi that are known from the territory of Neoklaudiopolis and that can be identified as Christian are compiled in an appendix. They are all decorated with crosses in different design varieties. In one extraordinary case, the head of a bovine is depicted between two crosses.
In a second appendix, stones decorated with crosses originating from the territory of Neoklaudiopolis are presented. It is certain that two of them are press weights, another two are very likely to be press weights, and with others it is at least arguable.
The recording of the inscriptions, sarcophagi and press weights was done by Eckart Olshausen and Gerhard Kahl between 1988 and 1990.
Up to now, about 140 funerary inscriptions were known from the territory of Neoklaudiopolis/Vezirköprü. In this contribution, 14 more are presented, one of which, however, may be attributed to Amaseia/Amasya (no. 4). They were recorded between 1988 and 1990 by Eckart Olshausen and Gerhard Kahl. All of them date back to the Roman Imperial period.
One of the stelae stands out for its unusually high-quality stone carving (no. 8); it was erected by a veteran for his wife. Three other stelae are either composed in a way unusual for Neoklaudiopolis or contain decorative elements, which, until now, are not attested for grave stelae from the territory of this polis: at nos. 1 and 2 a depictive field was inserted between the pediment and the inscription field being separated from the latter by a moulding, at no. 4 a garland is placed above the inscription.
Two of the inscriptions use metric language (nos. 4 and 9). Some of them contain rarely attested personal names (nos. 1, 2, 7, 9 and 14, possibly also in no. 12). Age information is found in at least two (nos. 10 and 11, possibly also in no. 12). No. 2 and no. 13 are particularly interesting in terms of content. No. 2 mirrors the fate of a man and his mother. In no. 13, the donor of the stele explicitly refers to his deceased wife as his relative.
Finally, in the light of inscriptions nos. 13 and 14, we discuss an inscription published by Christian Marek.
In einem Anhang stellen wir zur Diskussion, ob es sich auf der bildlichen Ebene ähnlich verhält wie auf der textlichen und im Fall der Grabstelen von Neoklaudiopolis dolabra und falx weniger dazu dienten, die Art der Erwerbstätigkeit als die Tugendhaftigkeit der Verstorbenen zu symbolisieren.
In einem Anhang stellen wir einen neuen Versuch der Interpretation der ›Büste des Helios‹, Samsun Arkeoloji ve Etnografya Müzesi Inv.-Nr. 12-1/1973 (SEG 38, 1280), zur Diskussion.
Books by Vera Sauer
2. Neoklaudiopolis antik kentinde bir yürüyüş
3. Neoklaudiopolis çevresindeki yollar ve köprüler. Vezirköprü çevresindeki antik yol sistemi. Thermai (Havza) yolu. Pompeiopolis (Taşköprü) yolu. Neokaisareia (Niksar) yolu. Yürükçal’daki köprü.
4. İstanbul Arkeoloji Müzesi’ndeki imparatorluk yemini
Kronoloji tablosu, Sözlük, Bibliyografya.
https://www.arkeolojisanat.com/shop/urun/neoklaudipolis-antik-kenti-vezirkopru-samsun-tarihsel-ve-arkeolojik-rehber_11_12749.html
Books edited by Vera Sauer
Four inscriptions are presented in this contribution: one votive inscription
and three funerary inscriptions. The votive inscription (no. 1) and two of the funerary inscriptions (nos. 2 and 3) are without doubt Christian, while the third (no. 4) is at least debatable. The inscriptions were recorded in 1988, 1989 and 1990 by Eckart Olshausen and Gerhard Kahl. Three of them certainly originate from the territory of Neoklaudiopolis/Andrapa and this is also very likely the case for the fourth (no. 2), which was found not far from Kavak. This means that, according to our estimation, a total of 14 inscriptions are now known from Neoklaudiopolis/Andrapa that are certainly from a Christian context; this also applies to 27 inscriptions with a greater or lesser degree of probability. If a further eight certain and two possibly Christian inscriptions also originate from the territory of Neoklaudiopolis, which is most likely, this would mean a total of 22 certain and 29 possibly Christian inscriptions. All these inscriptions are compiled in an appendix. For each of them, the elements in the text and decoration that prove the inscription to be Christian or the indications that give reason to consider a Christian context are given. In the case of inscriptions that are not reliably Christian, a brief discussion of these indications follows.
Neoklaudiopolis/Andrapa’dan (Vezirköprü/Samsun İli, Türkiye) Hıristiyan Yazıtları
Bu çalışmada dört yazıt sunulmaktadır: bir adak yazıtı ve üç mezar yazıtı. Adak yazıtı (no. 1) ve mezar yazıtlarından ikisi (no. 2 ve 3) şüphesiz Hıristiyandır, üçüncüsü (no. 4) ise en azından tartışmalıdır. Yazıtlar 1988, 1989 ve 1990 yıllarında Eckart Olshausen ve Gerhard Kahl tarafından kaydedilmiştir. Bunlardan üçü kesinlikle Neoklaudiopolis/Andrapa bölgesinden gelmektedir ve Kavak’tan çok uzak olmayan bir yerde bulunan dördüncüsü (no. 2) için de durum büyük olasılıkla böyledir. Bu, bizim tahminimize göre, Neoklaudiopolis/Andrapa’dan Hıristiyan bağlamına ait olduğu kesin olan toplam 14 yazıtın bilindiği anlamına gelmektedir; bu aynı zamanda az ya da çok olasılık derecesine sahip 27 yazıt için de geçerlidir. Eğer sekiz kesin ve iki olası Hıristiyan yazıtı da Neoklaudiopolis topraklarından geliyorsa, ki bu büyük olasılıktır, bu toplam 22 kesin ve 29 olası Hıristiyan yazıtı anlamına gelir. Tüm bu yazıtlar bir ekte derlenmiştir. Her biri için, yazıtın Hıristiyan olduğunu kanıtlayan metin ve bezeme unsurları veya Hıristiyan bir bağlamı düşünmeye neden olan göstergeler verilmiştir. Güvenilir bir şekilde Hıristiyan olmayan yazıtlar söz konusu olduğunda, bu göstergelerin kısa bir tartışması aşağıda yer almaktadır.
The motif ›The Cross as Tree of Life‹ is quite common in Neoklaudiopolis. It is depicted in several designs, especially on sarcophagi and on architectural elements such as capitals and on a slab that may be regarded as an altar screen. This is documented by photographs.
The sarcophagi that are known from the territory of Neoklaudiopolis and that can be identified as Christian are compiled in an appendix. They are all decorated with crosses in different design varieties. In one extraordinary case, the head of a bovine is depicted between two crosses.
In a second appendix, stones decorated with crosses originating from the territory of Neoklaudiopolis are presented. It is certain that two of them are press weights, another two are very likely to be press weights, and with others it is at least arguable.
The recording of the inscriptions, sarcophagi and press weights was done by Eckart Olshausen and Gerhard Kahl between 1988 and 1990.
Up to now, about 140 funerary inscriptions were known from the territory of Neoklaudiopolis/Vezirköprü. In this contribution, 14 more are presented, one of which, however, may be attributed to Amaseia/Amasya (no. 4). They were recorded between 1988 and 1990 by Eckart Olshausen and Gerhard Kahl. All of them date back to the Roman Imperial period.
One of the stelae stands out for its unusually high-quality stone carving (no. 8); it was erected by a veteran for his wife. Three other stelae are either composed in a way unusual for Neoklaudiopolis or contain decorative elements, which, until now, are not attested for grave stelae from the territory of this polis: at nos. 1 and 2 a depictive field was inserted between the pediment and the inscription field being separated from the latter by a moulding, at no. 4 a garland is placed above the inscription.
Two of the inscriptions use metric language (nos. 4 and 9). Some of them contain rarely attested personal names (nos. 1, 2, 7, 9 and 14, possibly also in no. 12). Age information is found in at least two (nos. 10 and 11, possibly also in no. 12). No. 2 and no. 13 are particularly interesting in terms of content. No. 2 mirrors the fate of a man and his mother. In no. 13, the donor of the stele explicitly refers to his deceased wife as his relative.
Finally, in the light of inscriptions nos. 13 and 14, we discuss an inscription published by Christian Marek.
In einem Anhang stellen wir zur Diskussion, ob es sich auf der bildlichen Ebene ähnlich verhält wie auf der textlichen und im Fall der Grabstelen von Neoklaudiopolis dolabra und falx weniger dazu dienten, die Art der Erwerbstätigkeit als die Tugendhaftigkeit der Verstorbenen zu symbolisieren.
In einem Anhang stellen wir einen neuen Versuch der Interpretation der ›Büste des Helios‹, Samsun Arkeoloji ve Etnografya Müzesi Inv.-Nr. 12-1/1973 (SEG 38, 1280), zur Diskussion.
2. Neoklaudiopolis antik kentinde bir yürüyüş
3. Neoklaudiopolis çevresindeki yollar ve köprüler. Vezirköprü çevresindeki antik yol sistemi. Thermai (Havza) yolu. Pompeiopolis (Taşköprü) yolu. Neokaisareia (Niksar) yolu. Yürükçal’daki köprü.
4. İstanbul Arkeoloji Müzesi’ndeki imparatorluk yemini
Kronoloji tablosu, Sözlük, Bibliyografya.
https://www.arkeolojisanat.com/shop/urun/neoklaudipolis-antik-kenti-vezirkopru-samsun-tarihsel-ve-arkeolojik-rehber_11_12749.html