Inscription of Abercius - Theories and Conclusions

Theories and Conclusions

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 the morther goddess Cybele. In 1895 A. Harnack offered an explanation which was sufficiently obscure, making Abercius the representative of an ill-defined religious syncretism arbitrarily combined in such a fashion as to explain all portions of the inscription which were otherwise inexplicable. In 1896, Dieterich made Abercius a priest of Attis. These plausible theories have been refuted by several learned archaeologists, especially by De Rossi, Duchesne and Cumont. Nor is there any further need to enter into the questions raised in one quarter or another; the following conclusions are indisputably historical.

The epitaph of Abercius is generally, and with good reason, regarded as older than that of Alexander, the son of Anthony, i.e. prior to the year 216 AD. The subject of it may be identified with a writer named Abercius Marcellus, author of a work against the Montanists, some fragments of which have been preserved by Eusebius. As that treatise was written about the year 193, the epitaph may be assigned to the last years of the second, or to the beginning of the third, century.

The writer was bishop of a little town, the name of which is wrongly given in the Life, since he belongs to Hieropolis in Phrygia Salutaris, and not to Hierapolis in Phrygia Pacatiensis. The proof of this fact given by Duchesne is all that could be wished for. The text of the inscription itself is of the greatest possible importance in connection with the symbolism of the early Church. The poem of sixteen verses which forms the epitaph shows plainly that the language used is one not understood by all: Let the brother who shall understand this pray for Abercius.

The bishop's journey to Rome is merely mentioned, but on his way home he gives us the principal stages of his itinerary. He passed along the Syrian coast and possibly came to Antioch, thence to Nisibis, after-having traversed the whole of Syria, while his return to Hieropolis may have been by way of Edessa. The allusion to St. Paul the Apostle, which a gap in the text renders indecipherable, may originally have told how the traveller followed on his way back to his country the stages of St. Paul's third missionary journey, namely: Issus, Tarsus, 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 2nd century. A mere glance at the text allows us to note:

1. The evidence of baptism which marks the Christian people with its dazzling seal;
2. The spread of Christianity, whose members Abercius meets with everywhere;
3. The receiving of Jesus, the Son of God and of Mary, in the Eucharist,
4. The receiving of 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 10th century, but is not found in the Martyrology of St. Jerome.