1 Earliest Rome

12. R E L I G I O U S G R O U P S
SEG xxx. 1479
epitaph is allusive ~ partly using quite traditional formulae to express the new
Christian faith. It would have made sense at one level to anyone who might
read it, but its deeper significance would have been understood only by fellow
Christians.
The text printed here is a composite, from the original (fragmentary)
inscription, a later inscription (also fragmentary), and quotations from the
whole text in a Lifeoi Aberkios.
See further: Wischmeyer (1980); Llewellyn (1992) 177-81*.
As a citizen of the chosen city, I have made this [in my lifetime] so that I should have
there a prominent place for my body. My name is a pupil of the holy
shepherd [who feeds the flocks of sheep on mountains and plains, and who has powerful
eyes that see everywhere. He taught me < . . . > trustworthy writings]; he [sent] me to
Rome [to view] the royal city and [to see] the queen with [golden] robe and golden
[shoes]. And I saw here a people with a [bright] seal !
and I [saw] the plain of Syria and all
the cities, crossing the Euphrates [to Nisibis]. Everywhere I had kindred folk, with Paul as
my vehicle. Faith everywhere [preceded me] and served [food] everywhere, fish from the
[spring] mighty, pure, which the [holy] virgin caught and gave to her friends to eat for
ever; she had excellent wine and gave the fish with bread. I, Aberkios, ordered these
things to be written in this manner in my presence. 1 have truly lived 72 years. May
everyone in agreement who understands this pray for Aberkios. However, let no one put
anyone else in my tomb; if someone does, let him pay 2,000 gold pieces to the treasury of
the Romans and 1, 000 gold pieces to my own excellent city of Hieropolis. 2
334
1. Aberkios here seems both to use traditional language of Rome and to refer ro rhe
Christian church, with its seal perhaps of baprism.
2. This type of penalty was normal on non-Christian tombs. Cf. 4.13 on tombs.
12.7c The social composition of Christianity
The early church comprised a very wide range of social groups; it was not (as
used commonly to be assumed by scholars) a collection of social outcasts. The
following texts illustrate this diversity - ranging from high ranking ex-slaves
and slaves at the imperial court (12.7c(i)) to men and women of senatorial
families (12.7c(ii-iii)). See also 11.11c (humble Christians), 12.7d (wealthy
adherents).
See further: Vol. 1, 276, 295-6; Lane Fox (1986) 293-335*.
12.7c(i) Christians at court (early third century A.D.)
This sarcophagus from Rome has two inscriptions: one a traditional epitaph
detailing the career of the dead man; the second inscription, in a different
hand, explicitly Christian in phrasing. It shows the existence of Christian ex-
slaves at the imperial court, as already in the rime of Paul (Philippians 4.22;