V 206. Tepe-Kermen. Epitaph of Sophia, Ania and Simon, XIV–XVth centuries C.E.
H. 15.0, W. 32.0.
Fully preserved, covered by modern graffiti.
Place of Origin
"Church with sacristy", apse, north-eastern wall.
1913, survey of N.A. Borovko.
Institution and inventory
In situ, no inventory number.
September 2001, September 2005, September 2009.
On the front.
Graffito; slightly elongated and pointy letters. Alpha with a loop (sometimes pointy), wide mu.
XIV–XVth centuries C.E.
L1. Vinogradov 2002, 56.
<div type="edition" xml:lang="grc"> <ab> <lb n="1"/><expan><abbr>Ὑπ</abbr><ex>ὲρ</ex></expan> <lb n="2"/><expan><abbr>ἀναπαύσ</abbr><ex>εως</ex></expan> <lb n="3"/>Σοφία. <lb n="4"/><expan><abbr>Ὑ</abbr><ex>πὲρ</ex></expan> ἀναπαύ<lb n="5" break="no"/>σεως Ἀνία. <lb n="6"/><expan><abbr>Ὑπ</abbr><ex>ὲρ</ex></expan> Σύμον. </ab> </div>
4: Ἄννα Vinogradov
For the resting of Sophia. For the resting of Ania. For Simon.
The position of letters in zigzag pattern is unique.
On the formula, see Introduction IV.3.F.a.
A well known Christian name Sophia is not otherwise known in Crimea. The name Ania is not known from other sources; it might be a local variant of the name Anna. The name Simon (here Symon) (cf. V 62) is a variant of Simeonos, known from V 110 and V 124.
If the position of the inscription in the altar area is indicative, then Sophia, Ania and Simon might have been ktitores, and the inscription could be identified as dedicatory. It is also possible that three burials in the floor of the church belong to these individuals. We cannot exclude the possibility that the three parts of the inscription were carved at different times. On the date of the church, see commentary to V 203.