TIPASA

TIPASA. — A town in Mauretania Caesariensis (present-day Algeria) on the Mediterranean coast, 70 km west of Algiers.

Probably founded by the Carthaginians, its original Phoenician name means "place of passage"; but it became important after Claudius established a Latin-right colony there in 39 BC, which later received full civic rights. A fragment of an inscription discovered during excavations in 1951 shows that under Antoninus Pius (138–61) the eastern gate of the city walls was built. It reached its peak during the Antonine period, engaging in agricultural and commercial activity, and its port connected it not only with Italy but also with Spain and Greece. It withstood the siege of the Moorish king Firmus in 371, who devastated Caesarea (Cherchell) and Icosium. It suffered under Julian the Apostate (Optatus, *De schismate donatistarum*, II, 18, 19), the Vandals during the time of Generico and Unneric; in 484 a group of Christians from T. emigrated to Spain, where they spread the cult of St Salsa. Christianity in T. is documented from the first half of the 3rd century by several sepulchral inscriptions. A Christian cemetery was identified by S. Gsell southeast of T.; from it come the inscriptions of Rasinia Secunda dated to the year 238 (1999 of the Mauretanian era; E. Diehl, *Inscr. lat. christ.*, no. 3319), of Magna Crescentina with the dove holding an olive branch and an anchor (S. Gsell, *T.*, in *Mél. d'arch. d'hist.*, 14 [1894], p. 407, fig. 54), of I. Saturninus, of Samaita et Immi, and of Modia Saturnina (ibid.).

The wealth of monuments discovered at T.—amphitheatre, temples, forum, Capitolium, curia, basilica iudiciaria, theatre, baths—is surpassed by the importance of the Christian monuments, located to the west and east of the city. Near the city wall, built at the expense of pre-existing structures, stood a large basilica 52 m long and 40.50 m wide, divided into seven aisles; later two rows of columns were added, now all disappeared; even the apse is much ruined; it was preceded by a portico; the floor was of mosaic; it had an attached baptistery. North of the Basilica a chapel was found with a mosaic pavement depicting sheep grazing; to the south a series of interconnected buildings. The square hall of the baptistery had a mosaic floor with lotus flowers and an inscription of which only the end remains: «sancta lava(cra)»; access to the circular basin was by three steps; there was a pipe for the emission of water. In the vestibule of the baptistery the mosaic floor contained the inscription: «si qui usi vitati quaerit addiscere semper, hic lavetur aqua et videat caelestia (dona)» (*CIL*, VIII, 2091). In one of the adjoining rooms, also on the mosaic floor, was a long inscription mentioning the «aula Dei» (*CIL*, VIII, 2091). In the civil basilica, in the 6th century, a «signum Christi» was inscribed with the apocalyptic letters A and Ω, and between the first two columns, near the apse, irregular holes in the floor have been found, suggesting that, as elsewhere in Africa, this basilica was adapted in the 5th or 6th century for Christian worship; similarly, to a house near the Capitolium of T. an apsed chapel was added, and an apse was built onto the pre-existing hall, with a mosaic inscription in the floor: «He who has known how to overcome all the difficulties of the works and adorn with various mosaics a vast dwelling, to add to the ample building the immensity of Christ’s kingdom, will soon joyfully receive the crown and glory due to him, so as to remain in possession of his name (Coronatus or Stephanos) and receive its reward» (J. Heurgon, *Nouvelles recherches à T. ville de la Mauretanie Césarienne*, in *Mél. d'arch. et d'hist.*, 47 [1930], pp. 182–201). Its bishops are known more from sepulchral epigraphy than from literary sources.

In 1892, in the western part of T., the remains of a trapezoidal funerary church were identified, with a mosaic floor containing two large mosaic inscriptions (L. Duchesne, *Une basilique funéraire à T.*, in *Bulletin arch. du Comité*, 1892, pp. 466–84); by means of the inscriptions the author recognized the church founded by the bishop of T., Alexander, who gathered beneath the protection of an altar placed opposite the apse seven sarcophagi containing the remains of his predecessors called «the just ones»; he himself was buried in front of the apse (*Les découvertes de M. l'abbé S. Gérard à T.*, in *Comptes rendus de l'Acad. des Inscr.*, 1892, pp. 111–14). Alexander «legibus ipsis et altaribus natus»; upon becoming bishop, «florent innumera plebs Tipasensis»; notable are the final lines: «huius anima refrigerat, corpus hic pace quiescit, resurrectionem expectans futuram, de mortuis primam, consors ut fiat sanctis in possessione regni» (*CIL*, VIII, 2095). This inscription, like that of Bishop Crescens of Djemila, likely derives from a common formulary. The second inscription in twelve verses attests that the entire work was due to Bishop Alexander, who wished «iustos in pulchram sedem... locasse priores», placing them beneath the altar around which the community «laetam omnis sacra canens sacramento manus porrigere gaudens» (*CIL*, VIII, 2093). The inscriptions date to the late 4th century and show Virgilian and Damasian reminiscences. Beyond the bema was another mosaic inscription of which only «sanctus (s) Alexander (er)» could be read (*CIL*, VIII, 2094). A fourth mosaic inscription contains the double precept of the Gospel: love of God to the point of martyrdom and love of neighbour, which imposes charity according to one’s means: «clausula iustitiae est martyrium votis optare; habes et alium similem eleemosynam (pro) viribus facere» (*CIL*, VIII, 2096). Mosaic inscriptions were also on the tombs of Astania «nobilis et atavis clarissima femina» (*CIL*, VIII, 2098) and of Basilius «iustitia probitate, fide praeclarus» (*CIL*, VIII, 2097). On the tomb of a child a table was erected and its mosaic inscription reads: «Est. Ostarinus fidelis in pace vixit annos II m (enses) v».

Part of the mosaic inscriptions that covered the floor of the Basilica were transferred to the Algiers Museum. In 1914, on the lid of the sixth sarcophagus, a mosaic inscription was identified: «Memo Xria Re/nati episcopi/ musivo lacu/ (nari nitescit)» (J. Carcopino, *Sopra un frammento di iscrizione musiva proveniente da una chiesa di T. nella Mauretania*, in *Bull. com. arch. com.*, 55 [1927], pp. 253 ff.). Excavations resumed in 1939 brought to light four more mosaic inscriptions; one in the left aisle recalls a Donata, mother of a deacon of Bishop Alexander; the other three are metrical, and one reads: «resurrectionem carnis/ futuram esse qui credit/ angelis in coelis/ resurgens similis erit». In the northeast corner of the chapel, access was found to a crypt 6.50 m × 3 m, dug into the rock below the level of the chapel itself, with a window in the vault. Its floor is occupied by two rows of five tombs, while the eleventh is located in the apse. Without doubt these are the tombs of the *iusti priores*, predecessors of Bishop Alexander.

To the north of the chapel a staircase leads into a vaulted chamber and to a rectangular area enclosed by 80 sarcophagi. Within this space, measuring 30 m by 14 m and enclosed by walls, there is on the right a kind of portico supported by pillars. Here six tombs with mensa were discovered, one of which bore a fragmentary inscription in *musivo*: «Me (moria) marturom Rogati, Vitalis...». Another tomb had its walls plastered and decorated in red, with foliage in a large vase and the inscription: «Massima in pace». A Maxima is recorded in Mauretania Caesariensis on the 4th of the Nones of December (12 December). Six other tombs were found nearby; one of these, in *musivo*, reads: «Me (moria) Amant (i) presbyteri v (e)rus Dei cultor qui etiam cum marturibus in sinu Abr (aham) requiescunt (nt) cum Ilar (a) consoci (ata)». Above it is inscribed: «Memori (a) Amanti presbi (teri) Ilara et Aurelia». Nearby, on a marble block, is the inscription: «Memoria Victorini in pace marture professum octav (o) idus Mai (as) die Solis ora octava (anno) pr (ovinciae) CC...». This may date to 239, i.e., the 200th year of the era of Mauretania Caesariensis or a date not later than the beginning of the 4th century (J. Carcopino, *Note sur une épitaphe de Martyr récemment découverte à T. de Maurétanie*, in *Recueil des Notices et Mémoires de la Société archéologique de Constantinople*, 66 [1948], pp. 87-101). Also leaning against the wall is an inscription of ancient flavor, between two anchors: «Sabina hic dormit». Near this area, and perhaps partly over it, Bishop Alexander erected his funerary chapel.

At T. a bronze serpent with a gilded head was worshipped; Salsa, a fourteen-year-old Christian girl, broke the idol and suffered martyrdom. She is commemorated in the *Martyrologium Hieronymianum* on 20 May and 10 October; the *Passio*, preserved in two manuscripts (BHL, 7467, edited by L. Duchesne, in *Bull. critique*, 1890, pp. 125 ff. and translated by P. Monceaux, in *La vraie légende dorée*, Paris 1928, pp. 299-326), attributes her martyrdom either to 2 May or 26 August; in the Mozarabic calendars, besides 2 May, 29 April is also recorded (M. Ferotin, *Le «liber ordinum» en usage dans l'Eglise visigothique et mozarabe de l'Espagne du Ve au XIe siècle*, Paris 1904, pp. 462-463, 497). The year of her martyrdom is uncertain; some place it toward the end of the reign of Constantine. The *Passio* states that the martyr’s remains were placed «brevi addumdom tabernaculo». Later a large three-aisled basilica was erected, with a *musivo* floor of squares altered by lozenges and crosses inscribed in circles. Before the apse, in the floor, was a *musivo* inscription stating that where the sacred altar shines «hic est Salsa» — «always sweeter than honey»; she has merited to dwell forever in heaven in perfect blessedness. The work was carried out under the direction of a certain Potentius (CIL, VIII, 20914), whom G. B. De Rossi suggested might be identified with the man sent in 446 to Mauretania Caesariensis by Pope Leo I (*Bull. arch. crist.*, 5th ser., 2 [1891], pp. 24-26 with a facsimile of the inscription). Another fragmentary inscription also commemorates the martyr Salsa (P. Monceaux, *Enquête sur l'épigraphie chrétienne d'Afrique*, Paris 1907, no. 323). At the eastern entrance of the basilica, a three-line inscription was found: *De Dei promissa (hi) c (uies) cit in nomine Cristi... Salsa* (CIL, VIII, 20915). Toward the center of the nave is a stone sarcophagus with the epitaph of a relative of the martyr: «Fabiae Salsae, matri sanctissimae et rarissimae» (CIL, VIII, 20913). The epitaph may not be Christian, but H. Grégoire exaggerated in writing «Ste Salsa roman épigraphique» (*Byzantium*, 12 [1937], pp. 213-224; see in this regard *Riv. arch. crist.*, 14 [1937], pp. 405-406).

The tombs around the basilica of St. Salsa consist of stone sarcophagi, masonry coffins, and funerary tables or *mensa*. Some are decorated with *musivo* featuring the epitaph of the deceased or representations such as Noah in the ark, Daniel among the lions, and the three youths in the furnace. The inscriptions recall an Aviarius and a Bavaria, a Venustus, a merchant from Mesarfelta (near present-day Biskra), and the Greek epitaph of a Maxima from Tripolis in Syria, carved on the side of a sarcophagus. Outside a masonry coffin was a vase into which libations were poured. Numerous semicircular funerary *mensa*, built of brick, were arranged to hold food, with a sloping space for participants. One of these is in a small chamber with seven windows, and on the door is written: «Ixoye.»

Near the basilica of St. Salsa is a rectangular hall with a corridor opening into an apse; originally it contained 19 sarcophagi and a table for *agapi*. In the apse were found fragments of a stone panel with the inscription: «in Christo semper»; the building preceding the basilica has a funerary character and was later used as an annex to the basilica, retaining its funerary function. The sarcophagi found were all violated except one; only one bore an incised X, the others were all without inscriptions; each contained multiple skeletons, from two to seven, perhaps due to some epidemic. Among the epitaphs in the cemetery is that of a Berus of Icosium (Algiers) and of an Italian indicated simply as «una Italorum» (E. Albertini, *L'archéologie chrétienne en Algérie*, in *Atti del III Congresso internazionale di Algérie*, 1934, pp. 418-24).

To the west of the city, against the hill, stands a large circular mausoleum (18.75 m in diameter) with 16 semi-columns inside of limestone and, against the wall, 14 large *arcosolia* for sarcophagi. Against the outer wall were found sarcophagi and simple tile or even amphora tombs. Against the rock were small cubicula with *arcosolia* and *formae*. About thirty funerary cells were identified by S. Gsell (*T., in Mél., cit.*, p. 401); in one, located in the western cemetery, a mutilated marble sarcophagus was found depicting the Redeemer and the personifications of the seasons (Wilpert, *Sarcophagi*, III, pl. 290, 2, pp. 41-42). Many sarcophagi are of limestone and terracotta. Not far from the gate leading to the road for Caesarea (Cherchell) was found a small mausoleum with the sarcophagus of the Good Shepherd (ibid., I, pl. 67, 5, p. 83 ff.; III, p. 40) and another sarcophagus with a marital scene (S. Gsell, *T., in Mél., cit.*, pp. 341-343). Milestones bear the *signum Christi* X, one from the time of Valentinian and Valens with the indication of the second mile on the coastal road from T. to Icosium (Algiers; S. Gsell, *T., in Mél., cit.*, p. 411). At T. a terracotta dish 0.39 m in diameter was found, with at its center two figures bearing a long cross (S. Gsell, *T., in Mél., cit.*, pp. 448-49, fig. 61). In 1952, on the coastal road to Icosium, a Christian cemetery area was discovered with many limestone sarcophagi arranged south of a three-aisled basilica with an apse raised by three steps; fragments of an inscription found there prove that relics (*brandea*) of the «blessed martyrs Peter and Paul» were venerated there.

Currently T. is a titular see; it should not be confused with the other titular see of Tipasa in Numidia, the present-day Tifech in Algeria. — See pl. XIV.