V 97. Cherson. Liturgical inscription, Xth century C.E.
H. 13.5, W. 8.0, Th. 0.8.
On the front is a carving of a cross with serif ends. Broken on the right and bottom.
Place of Origin
Church 19, northeast corner.
1897, excavations of K.K. Kostsyushko-Valyuzhinich.
Institution and inventory
National Preserve of Tauric Chersonesos, 4229.
May 1999, August 2001, September 2002, September 2003, September 2004, September 2005, September 2006, September 2007.
Within the cross.
Lapidary style; highly accentuated serifs. Bowl-shaped omega.
Xth century C.E.
L1. Latyshev 1899, 50, № 47.
<div type="edition" xml:lang="grc"> <ab> <lb n="1"/><roleName><expan><abbr>Κ</abbr><ex>ύριο</ex><abbr>ς</abbr></expan></roleName> <lb n="2"/><join target="#fot1 #fot2 #fot3" result="w"/>φ <lb n="3"/>ω <lb n="4"/><supplied reason="lost"><expan><ex>καὶ</ex></expan></supplied> <supplied reason="lost">σω</supplied><unclear>τ</unclear><supplied reason="lost">ήρ</supplied> <supplied reason="lost">μου</supplied> <lb n="5"/><supplied reason="lost">ισ</supplied> <lb n="6"/><supplied reason="lost">μ</supplied> <lb n="7"/><supplied reason="lost">ό</supplied> <lb n="8"/><supplied reason="lost">ς </supplied> <lb n="9"/><supplied reason="lost">μ</supplied> <lb n="10"/><supplied reason="lost">ου</supplied>. </ab> </div>
2-3: φῶ[ς? Latyshev
4-10: om. Latyshev
Lord is my illumination and my saviour.
The size of the fragment is restored hypothetically, on the basis of letter height. The shape of omega is similar to that in V 89, while the type of the monument resembles V 67. For these reasons, I am inclined to date the inscription to the Xth century. On the date of Church 19, see commentary to V 104.
The formula that can be reconstructed here comes from Ps. 26, verse 1, and is widely used in liturgy, including as a prokeimenon. Its reconstruction here presupposes crosswise arrangement with tau in the centre, and traces of tau's serifs are actually preserved. In the Early Byzantine period, the formula was used in baptism ceremony and in sanctification of water. Such an interpretation of our text would fit the conventional identification of the northeast pastophorium of the "Church with the reliquary" as baptisterium well. At the same time, we should also consider the possibility (kindly suggested to us by the reverend M. Zheltov) that the pastophorium in question could have been a martyrium; indeed, Ps. 26:1 is attested in Crimea in funerary context (V 303).