ABERCIUS, EPITAPH OF

The oldest monument that mentions the Eucharist, the Epitaph of Abercius is of great theological importance for the history of ecclesiastical doctrine. Two fragments of this inscription were discovered in 1883 by the British archeologist W. Ramsay in Hieropolis, near Synnada, in Phrygia Minor; they are now in the Lateran Museum. The epitaph appears to have been composed at the end of the 2nd century. It existed at the latest before the year 216, because the epitaph of Alexander, found by Ramsay a year before near the same place, quotes a part of the epitaph of Abercius and is dated 216. This epitaph of Alexander and a Greek legendary life of Abercius (4th century) enabled scholars to restore the entire text of the inscription. It contains 22 verses, a distichon, and 20 hexameters that describe the life and deeds of Abercius, Bishop of Hieropolis, who says that he composed and dictated it at the age of 72. The great event of his life was his journey to Rome, of which he gives an account.

The mystical and symbolic style of the inscription reflects the influence of the discipline of the secret, and its metaphorical phraseology is responsible for the sharp controversy that followed the discovery. A number of scholars, including G. Ficker, A. Dieterich, and R. Reitzenstein, tried to demonstrate that Abercius was not a Christian, but a venerator of Phrygian divinities Cybele and Attis; A. von Harnack called him a syncretist. The majority of scholars, including W. Ramsay, G. de rossi, L. duchesne, and F. cumont, are convinced that the epitaph is of Christian origin. A thorough investigation of its language and style, its content and form by F. dÖlger has removed all doubt as to its Christian character. Abercius does not call himself a bishop, but "a disciple of the chaste shepherd," i.e., Christ, who "has great eyes that look on all sides." He taught him "faithful writings," i.e., the Holy Scriptures of the Christians and their doctrines. He sent him to Rome to see "the queen with golden robe and golden shoes," i.e., the Church of Christ, His Bride. Abercius saw there "a people bearing a splendid seal," i.e., the seal of Baptism. Faith was "his guide," and for this reason he met friends and fellow Christians everywhere who offered him as a meal the Lord's Supper of bread and wine. He calls Christ "the fish from the spring, mighty and pure," that "the spotless Virgin caught," i.e., whom the Virgin Mary conceived. The Christian teaching appears in the language of a mystery cult and explains why Abercius at the end says: "Let him who understands and believes this pray for Abercius," since only the initiated could comprehend the meaning of these words.

Bibliography: j. quasten, ed., Monumenta eucharista et liturgica vetustissima (Bonn 1935–37); Florilegium Patristicum 7, ed. j. zellinger et al. (Bonn 1904–) 2–25, text and Lat. tr. f. j. dÖlger, ΙΧΘιΣ, v.1 (Rome 1910) 8–138; ibid. v.2 (Münster 1922) 454–507. a. abel, Byzantion 3 (1926) 321–411, complete bibliog. j. quasten, Patrology, 3 v. (Westminster, Md. 1950–53) 1:171–173, Eng. tr. a. ferrua, Revista di archeologia cristiana 20 (1943) 279–305; La civiltà cattolica (1943) 39–45. h. grÉgoire, Byzantion 25–27 (1955–57) 363–368, and Bardesanes.

[j. quasten]