19191

Nakoleia'dan Bir Altar ve Yunanca-Frigce Yazıtları

Yazar bu makalede Nakoleia’da (Seyitgazi) bulunmuş ve uzerindeki kabartmalar ile yazıtları aşınmış bir altarı yayımlamaktadır. Eser İ. S. 3. yy.’a ait gozukmektedir. Yazar kabartmaların, sırasıyla adak sahibine (A yuzundeki sol elinde olasılıkla rahipliği ile ilişki icerisindeki iki değnekle dikilen kişi), karısına (B yuzundeki bust), oğluna (C yuzunde resmedilen ve A yuzundekine cok benzer şekilde olup daha kucuk betimlenmiş ve sol elinde bir papirus rulosuyla ayakta duran kişi) ve kızına (D yuzundeki bust) ait olduğunu duşunmektedir. Sadece A yuzundeki yazıt tamdır. Kabartmanın ustunde Kelt kokenli bir isim olan Brogimaros adlı kişinin “kendi Zeus’u”na (Διὶ Βρογιμαρου) ve Hera’ya (Κυρία olarak) yonelik adağı okunmaktadır. Bu şahıs kendi (mezar) anıtını (μνημόσυνον) bu tanrıların koruması altına vermektedir. B yuzunde, bustun yukarısında kısmen okunan ve uc satırlık bir şiir olan yazıttan Brogimaros’un en azından iki cocuğu olduğunu oğrenmekteyiz: kabartmalar dikkate alındığında bunların birinin kız, diğerinin de erkek olduğunu cıkarabiliriz. D yuzunde, kabartmanın ust kısmında kısmen okunan yazıt da bir şiir olup bu sefer bitirilmemiş bir heksametron ve dort ayaklık dizeden oluşan distikhon’da Brogimaros birinci kişi ağzıyla konuşarak kendisini ulu Zeus’un rahibi olarak tanımlamaktadır (μεγάλου Διὸς ἀρητήρ, son sozcuk Homerik bir ifadedir). Bu nedenle, bu şahsın kendi kırsal topluluğunda yerel bir Zeus kultu kurduğu duşunulebilir. Bu da A yuzundeki adakta gecen Διὶ Βρογιμαρου ifadesiyle uyum icindedir. C yuzundeki yazıt (kabartmanın altında yazıt olmadığından yukarısına yazılmış olmalı) oldukca aşınmış olup hakkında herhangi bir şey soylemek mumkun değildir. Butun bu kabartmalar ve yazıtlar burada A olarak belirtilen taş ustasına geleneksel bir şekilde Brogimaros’un kendisi tarafından sipariş edilmiştir. Brogimaros’un olumunden sonra oğlu A yuzune (biri yukarıda, biri de kabartmanın aşağısında bulunan) Yeni Frigce yazıtları, B yuzune yeni bir epigramı ve belki de D yuzune gunumuze sadece bazı harf izleri ulaşmış olan bir yazıtı (şiir?) eklemiş olabilir. Bu yuzlerdeki yazıtların tumu de farklı bir ele işaret etmektedir. Bu nedenle de yazar bu yuzler icin taş ustası B olarak ayrım yapmıştır. Kabartmanın yukarısında yer alan ilk Frigce yazıt soz dizimi (sentaks) acısından onceki Yunanca metin ile bağlantılıdır ve aynı yapıyı surdurur. Yazıt ebeveynlerin (πατρες; daha once belgelenmiş olan Yeni Frigce Πατερης ile karşılaştırılabilir) bir mezarlık arazisine (κορο[υ]μαν, bu yeni sozcuk detaylı incelenmiştir) bir mezar (ουεβα) tahsis ettiklerinden soz etmektedir ve καρπυς ειλικρινη εγουννου (ilk iki sozcuk Yunanca καρποί ve εἰλικρινής sozcuklerine, son sozcuk ise, olasılıkla datif formda, Yunanca ἔγγονος “ardıl” sozcuğune denk duşebilir) şeklinde bir adağı ifade etmektedir. Kabartmanın alt kısmında yer alan ikinci Frigce yazıt mezara zarar vereceklere karşı yazılmış tipik bir Yeni Frigce lanetlemedir. Bununla beraber sonuc cumlesinin son kısmı icin henuz bir oneri sunulamamıştır. Ayrıca, her iki Frigce yazıt icin de bazı vezinler onerilmiştir. İlki bir heksametron ve (duzeni bozacak şekilde) ek ayak konan bir pentametron ile oluşturulmuş bir distikhon olabilir. Beş ayaklık iki dize ve uc ayaklık diğer bir dizelik ikincisi ise B yuzundeki Yunanca epigramla aynı vezne sahip olabilir. Yazıtların Turkce cevirileri şoyledir: A yuzu (Yunanca yazıt): Epikrates’in oğlu Brogimaros, Brogimaros’un Zeus’una ve Tanrıca’ya adak vesilesiyle ve kendisi icin bir mezar anıtı (olarak). A yuzu (Frigce yazıt; yaklaşık ceviri): Ve ebeveynler mezarı bu mezar arazisine kutsadıkları zaman, onların kendilerine, soylarına ve o (soylardan) olacaklara ve ardıl olacak kişilere saf toprak urunleri nasip olsun. Her kim ki ama bu mezar arazisine bir kotuluk yapacak olursa, o, soyu ve o soydan olacaklar lanet altına girsinler ve Zeus’un huzurunda - - - - B. yuzu (Yunanca epigram): Bu amac icin kutsal yeminlerle dua ederek ve soyumdan ve evlatlarımdan dolayı sevinerek - - - C. yuzu: Yazıt cok aşındığı icin okunamamaktadır. D. yuzu (Yunanca epigram): Ben Yuce Zeus’un rahibi Brogimaros - - - - - kalıyorum burada kutsanmış ekinlerle - - - -

Anahtar Kelimeler:

Nakoleia, altar, Kelt ismi, Yunanca yazıtlar, mezar epigramları, Yeni Frigce yazıtlar, Frigce sozcuk dağarcığı, Frigce vezinler

An Altar from Nacoleia and Its Greek-Phrygian Inscriptions

The author publishes an altar found in Nacoleia (Seyitgazi) with reliefs and mostly badly conserved inscriptions on all its faces. It seems to date from the 3rd century AD. The reliefs are interpreted as belonging respectively to the author of the dedication (standing man with two rods in the left hand, perhaps the insignia of his priesthood, face A), his wife (bust, face B), his son (standing man, very similar to that on face A but obviously smaller, with a papyrus scroll in the left hand, face C) and his daughter (bust, face D). Only face A preserves the whole text of the inscriptions. Above the relief we read a dedication of a certain Brogimaros, who bears a Celtic name, to ‘his’ Zeus (Διὶ Βρογιμαρου) and Hera (called Κυρία). He puts his own (funerary) monument (μνημόσυνον) under the protection of these gods. From the fragmentary inscription (an epigram in three verses) of face B (above the relief) we learn that Brogimaros had at least two children: taking the reliefs into account, we can thus infer that these were a son and a daughter. In the fragmentary inscription on face D (above the relief), which is also an epigram, this time an unfinished distichon consisting of a hexameter and a verse of only four feet, Brogimaros, speaking in the first person, identifies himself as priest of the great Zeus (μεγάλου Διὸς ἀρητήρ, the last word being a Homeric term). Therefore, he may have founded a local cult of Zeus in his rural community, which would account for the formula Διὶ Βρογιμαρου of the dedication on face A. Nothing can be said about the heavily damaged inscription on face C (engraved above the relief because below there is no inscription). All these reliefs and inscriptions have been ordered by Brogimaros himself to a lapicide conventionally designated here as A. After Brogimaros’ death, his son may have added the Neo-Phrygian inscriptions on face A (one above, the other one under the relief), a new Greek epigram on face B (under the relief) and perhaps also the inscription (epigram?) on face D (under the relief), from which we have no more than some isolated remains of letters. All these inscriptions reveal a different hand, therefore, the author distinguishes here the so-called lapicide B. The first Phrygian inscription (over the relief) is syntactically related to the previous Greek text and continues the same idea. It remembers that the parents (πατρες; to compare with the attested NPhr. πατερης) consecrated a grave (ουεβα) to a funerary parcel (κορο[υ]μαν, new word discussed in de tail) and expresses a vow: καρπυς ειλικρινη εγουννου (the first two words might correspond to Greek καρποί and εἰλικρινής respectively, while the last one, perhaps a Dative, to Greek ἔγγονος, ‘successor’). The second Phrygian inscription (under the relief) is a typical Neo-Phrygian curse against grave desecrators. Nevertheless, no explanation can be suggested as yet for the last part of the apodosis. Also, some metrics are suggested for both Phrygian inscriptions. The first one would be a distichon composed by a hexameter and a pentameter with a supplementary (and disturbing) foot, while the second one (two verses of five feet and a third one of only three feet) would present the same scheme as the Greek epigram on face B (above the relief).

Keywords:

Nacoleia, altar, Celtic name, Greek inscriptions, funerary epigrams, Neo-Phrygian inscriptions, Phrygian vocabulary, Phrygian metrics,

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