^{page 54 note 1} ἀγόμην Δόμναν can only mean ‘I took D. with me (to Hades).’

^{page 55 note 1} Trophimos' age may be given ungrammatically in A, ll. 24, 25, π[εντήκοντα βι|ώ]σας [k-] δ[ω]δεκάτω (λ)υκ[άβαντι], but this is uncertain. The supplement may be π[ρεσβ. χρηματ|ί]σας or as in Stud. p. 138.

^{page 55 note 2} Cf. J.R.S. XVI, 1926, p. 61Google Scholar, no. 183. The history of opinion on that inscription shows the danger of arguing from an incomplete text.

^{page 56 note 1} Kyriakos is exclusively Christian. Nonna, common in Christian inscriptions, occurs only once in a pagan context in Phrygia, J.R.S. XIV, 1924, p. 26Google Scholar, no. 3. Domna, the name probably of a second daughter of Telesphoros, is almost exclusively Christian. Ammia, the commonest of all Phrygian feminine names, is both pagan and Christian.

^{page 56 note 2} He takes no account of the crosses.

^{page 56 note 3} See J.R.S. loc. cit. and Monumenta Asiae Minoris Antigua, I, no. 224. Sulzberger, in his judicious and valuable article ‘Le Symbole de la Croix, etc.,’ in Byzantion II, 1925, p. 388Google Scholar, is unduly sceptical regarding this usage. He points out that a cruciform X and ψ occur in various archaic Greek alphabets, and adds ‘ces exemples sont très anciens, mais est il déraisonnable de supposer que le X cruciforme ait pu se maintenir en certaines régions ?’ The answer to this question is : ‘Not only unreasonable, but historically impossible.’ The theory of survival implies that the archaic forms were used at an early period in or near the districts in question, and lingered on there till c. A.D. 300. But in the area with which we are dealing, Greek was introduced by the Seleucids, epigraphy began under the Roman Empire and village epigraphy hardly existed before the church spread a knowledge of Greek among the rustic population. What matters is, not that X was carved as + in early alphabets in Greece, but that in Phrygia, about A.D. 300, this custom suddenly appears in inscriptions which bear other veiled traces of Christianity, and lasted on in inscriptions indubitably Christian.

^{page 56 note 4} The form γαμερός occurs in Sterrett, W. E. no. 235.

^{page 57 note 1} In ll. 24–40 these marks, a few resembling commas but most of them hyphens, occur before ἀλ᾿ (24), ἀγνή (29), Φῶς (31), πατήρ (32), ἀργή (34), παρθείην (35), κλαῦσε (37),ἥν (39),ζευκτόν (40).

^{page 57 note 2} With Ｎανατῶν for Ｎοουατιανῶν cf. ᾽Ενκρτῶν for ᾽Ενκρατιτῶν on an epitaph of Laodicea Combusta published by Robinson in Trans. Am. Phil, Ass. lvii, 1926, p. 198Google Scholar.