Christian Epigraphy

BIBLID [0213-2052 (2003) 21, 133-137] RESUMEN: Questo articolo analizza alcune epigrafi provenienti da due province romane dell'Africa (Mauretania Caesariensis e Numidia), che presentano la carica di rex sacrorum. Tale sacerdozio, creato a Roma nei primi secoli délia repubblica è presente nel contesto africano in época imperiale con una valenza precisa: il termine rex sacrorum sembra essere la traduzione in latino di una carica religiosa púnica e indicherebbe forse un'autorità religiosa locale. Palabras clave: epigrafía, África, rex sacrorum. ABSTRACT: This paper analyses some inscriptions from two Roman provinces of Africa (Mauretania Caesariensis and Numidia), which have the title rex sacrorum. This priesthood, created at the start of the Republic, appears in the African context in the imperial age with a further value; the rex sacrorum seems to be the translation in Latin of a Neo-Punic word, that is a native priesthood, perhaps a chief religious authority.

the Department of Cultures and Civilisations of the University of Verona, the Chair of Ancient History of the University of Leipzig, the Chair of Ancient History of the University of Regensburg, the Chair of Ancient History of the University of Passau, and the Department of Ancient History and Cultural History of Antiquity at the University of Mainz are organising the eleventh Epigraphic Summer School, from the 18 th to the 23 th of August 2025, for people who are passionate about the ancient world. Aquileia, 18 th -23 th of August 2025 The registration fee includes lunches (Mon.-Sat.), two dinners, transport, admissions to museums and archaeological areas, as well as useful materials for the course. Accommodation costs are to be paid by the participants. Some beds have been reserved at the "Domus Augusta" Youth Hostel, at a special price. Those interested in such a solution are requested to communicate this at the time of registration. In any case, some of the structures that can be contact to reserve a room or a bed during the stay in Aquileia are indicates at the following pages. You can transfer your money directly to the Friulian Archaeological Society bank account (Banca Intesa San Paolo): ► the beneficiary is Società Friulana di Archeologia -IBAN: IT86F0306909606100000004876 -BIC Swift: BCITITMM Specify the purpose of the payment: Subscription to the epigraphic Summerschool Saxa loquuntur 2025.

The late fifth-and early sixth-century upper Egyptian monastic leader and archimandrite Moses of Abydos penned several letters to the women's community under his leadership. The only extant version of these letters is comprised of six folios (IB.08.07-12) owned by the National Library of Naples. This article provides a much-needed new edition and translation of the extant letters, along with an introduction and commentary, making these letters newly accessible to scholars of late antique Egypt and of monasticism. The introduction provides a technical description of IB.08.07-12: its modern history, physical structure, layout, script, and orthography. Then it considers the content, authorship, and language of the letters and their significance for the study of Egyptian monasticism broadly and women's monasticism specifically. Particular attention is paid to Moses' reliance on Athanasius and Shenoute, what can be gleaned about the women's community under Moses' direction, and the connections between the letters and the monastic epigraphy at the Temple of Seti at Abydos.

The paper brings to the foreground a ceramic artefact discovered in 2023 in Histria, in the “Basilica with Crypt” Sector, in a trench located in the vicinity of the Christian monument. The item was discovered in a 6th century AD context in a fragmentary state of preservation. It belongs most probably to a large-sized plate and stands out for its decoration consisting of a partially preserved anthropomorphic representation and a graffito. The authors propose a contextual, typological and stylistic analysis of the fragment, which aims not only to reconstruct the technological and functional aspects of the ceramic fragment, but also to discuss the archaeological context that delivered it.

Christian Inscriptions from Neoklaudiopolis/Andrapa (Vezirköprü/Samsun İli, Türkiye)
Four inscriptions are presented in this contribution: one votive inscription
and three funerary inscriptions. The votive inscription (no. 1) and two of the funerary inscriptions (nos. 2 and 3) are without doubt Christian, while the third (no. 4) is at least debatable. The inscriptions were recorded in 1988, 1989 and 1990 by Eckart Olshausen and Gerhard Kahl. Three of them certainly originate from the territory of Neoklaudiopolis/Andrapa and this is also very likely the case for the fourth (no. 2), which was found not far from Kavak. This means that, according to our estimation, a total of 14 inscriptions are now known from Neoklaudiopolis/Andrapa that are certainly from a Christian context; this also applies to 27 inscriptions with a greater or lesser degree of probability. If a further eight certain and two possibly Christian inscriptions also originate from the territory of Neoklaudiopolis, which is most likely, this would mean a total of 22 certain and 29 possibly Christian inscriptions. All these inscriptions are compiled in an appendix. For each of them, the elements in the text and decoration that prove the inscription to be Christian or the indications that give reason to consider a Christian context are given. In the case of inscriptions that are not reliably Christian, a brief discussion of these indications follows.

Neoklaudiopolis/Andrapa’dan (Vezirköprü/Samsun İli, Türkiye) Hıristiyan Yazıtları
Bu çalışmada dört yazıt sunulmaktadır: bir adak yazıtı ve üç mezar yazıtı. Adak yazıtı (no. 1) ve mezar yazıtlarından ikisi (no. 2 ve 3) şüphesiz Hıristiyandır, üçüncüsü (no. 4) ise en azından tartışmalıdır. Yazıtlar 1988, 1989 ve 1990 yıllarında Eckart Olshausen ve Gerhard Kahl tarafından kaydedilmiştir. Bunlardan üçü kesinlikle Neoklaudiopolis/Andrapa bölgesinden gelmektedir ve Kavak’tan çok uzak olmayan bir yerde bulunan dördüncüsü (no. 2) için de durum büyük olasılıkla böyledir. Bu, bizim tahminimize göre, Neoklaudiopolis/Andrapa’dan Hıristiyan bağlamına ait olduğu kesin olan toplam 14 yazıtın bilindiği anlamına gelmektedir; bu aynı zamanda az ya da çok olasılık derecesine sahip 27 yazıt için de geçerlidir. Eğer sekiz kesin ve iki olası Hıristiyan yazıtı da Neoklaudiopolis topraklarından geliyorsa, ki bu büyük olasılıktır, bu toplam 22 kesin ve 29 olası Hıristiyan yazıtı anlamına gelir. Tüm bu yazıtlar bir ekte derlenmiştir. Her biri için, yazıtın Hıristiyan olduğunu kanıtlayan metin ve bezeme unsurları veya Hıristiyan bir bağlamı düşünmeye neden olan göstergeler verilmiştir. Güvenilir bir şekilde Hıristiyan olmayan yazıtlar söz konusu olduğunda, bu göstergelerin kısa bir tartışması aşağıda yer almaktadır.

The publication of the 11th volume of ICI, edited by Valeria Cipollone, presents a fundamental point in the study of early-Christian epigraphic material from the city of Chiusi, giving a broad picture of evidence relating to the area's first Christian community, amply represented by the remains of the cemetery and religious complex of Santa Mustiola, the cathedral of San Secondiano and-less conclusively-some archaeological indicators from the Santa Caterina hypogea. Reflections arising from discussions with Fabrizio Bisconti led to the redefinition of the intervention as a more general evaluation of epigraphic sources due to a greater understanding of their provenance; meanwhile, work continues on the chronological and typological identification of the monuments, and the intersection of information gleaned from inscriptions and new data emerging from more recent archeological investigations conducted at the catacomb of Santa Mustiola. The project, promoted by Pontifical Commission for Sacred Archaeology, involved the systematic examination of burials in the eastern section of the cemetery, and revealed exceptionally layered deposits, indicating at least two distinct phases of use. With this new information as its starting point, the purpose of this report is to attempt to compare data provided by inscriptions found in the cemetery with that derived from the most recent archaeological surveys, and also drawing on the anthropological examination of skeletal remains. Considered as a springboard for future research on the monumental complexes of Chiusi, this approach suffers from a certain amount of vagueness regarding the exact provenance of many of the inscriptions recorded, as well as the still partial status of digs carried out to date. Nevertheless, despite the patchy nature of the information, new questions and points for reflection appear to emerge, leading us to rethink the traditional chronology of the Christian monuments of late-antiquity Clusium and a more accurate definition of the channels that are addressed by them.

Whilst everyone knows where Asia Minor lies, by contrast the term early Christian can be misleading since historians, historians of art, archaeologists, and epigraphists commonly use it to denote a long period. In the broadest sense, early Christian spans a five-hundred-year period from second to seventh century, i.e. from the spread of Christianity to the rise of Islam; in the narrowest sense, it covers a period limited upstream by the closing of the biblical canon and downstream by the fall of the Roman empire, that is from third to fifth century, but the eastern part survived long after the western half. I will use the formula "early Christian" for any Christian inscription which was inscribed before Emperor Constantine. Therefore this paper will discuss inscriptions from Asia Minor illustrating Christian participation in civic life before Christianity was declared legal by the so-called Edict of Milan. The surviving early Christian inscriptions in Asia Minor before 313 are both many and a few at the same time: many if we compare with any other region of the Roman Empire, Rome excluded, a few if we consider * I would like to express my deepest gratitude to Jeffrey Featherstone, member of the French National Centre for Scientific Research, Stephen Mitchell, professor emeritus at the University of Exeter, Philipp Pilhofer, doctoral fellow at Topoi in Berlin, Michael Stone, professor emeritus at the Hebrew University, and Mark Wilson, associate professor at Stellenbosch University, for their inestimable help. Last but not least, I want also to thank both editors for their careful reading and their numerous corrections and suggestions.

The family grave of the Epidii from the 1st century BC found in the ancient landscape of Krestonia (near Platania) with its unpublished Latin funerary inscription lay in the focus of this paper. The inscription, engraved on a relief plate, was erected for the brothers Lucius Epidius and Gaius Epidius, sons of a Numerius Epidius, as well as for the other members of the family of Gaius Epidius, namely his wife Epidia Hilara and his children Gaius Epidius, Gaius Epidius Quartio and Epidia Maxima. The first part of the paper is dedicated to the analysis of onomastics, and thus to the identification of the persons. In the second part, we will analyze the geographical and chronological distribution of the gentilicium name Epidius. The evidence (211 persons in total) shows that the name was predominantly spread in Latium and Campania and only isolated in the rest of Italy. Outside of Italy, the gentilicium was common in Venetia and Histria, as well as in Dalmatian cities, while its use in the rest of the Roman provinces was rather restricted. The rare praenomen Numerius in connection with the gentilicium Epidius, mainly attested in Latium and Campania, supports the assumption that the persons mentioned in the funerary inscription were of Italian origin and had settled in Macedonia as negοtiatores.

disciplina delle Chiese, poiché corrispondevano a visioni ecclesiologiche contrastanti. Per un verso la Chiesa veniva raffigurata sul modello di un piccolo ed esclusivo gregge di eletti. Per altro verso si considerava la Chiesa come un popolo di santi e di peccatori, aperta all'accoglienza. Si evidenziarono due polarizzazioni dei vescovi, una rigorista e l'altra lassista, nella persuasione di poter offrire ai peccatori una nuova riconciliazione, un secondo battesimo per il perdono dei peccati e per la reintegrazione nella comunità. Questa possibilità, però, restava un'eccezione e non ripetibile. Testimoni della reiterabilità del perdono battesimale sono: a Roma "Il Pastore" di Erma (apparso intorno al 150) 5 ; a Cartagine il trattato di Tertulliano "De paenitentia" (203) 6 ; in Siria la "Didascalia Apostolorum" (220-230) 7. Seppure con sfumature differenti nella sua applicazione in Oriente e in Occidente, questa fu la prassi penitenziale finché iniziarono le violente persecuzioni contro i cristiani ordinate dagli imperatori Decio (250), Valeriano (257-259), Diocleziano (284-305) e Galerio (305-311). Decio intraprese una politica di restaurazione dell'Impero, per la quale andavano eliminati i pericoli che incombevano sulla sua sicurezza e stabilità, e fra questi erano annoverati i cristiani. Perciò l'imperatore ordinò che fosse compiuto formalmente un atto di culto da tutti i sudditi, una sorta di supplicatio straordinaria per il bene dell'impero. Non obbedire significava incorrere nel crimen di lesa maiestatis punito con la morte; in tal modo, secondo Decio, i cristiani avrebbero abbandonato la propria fede; scopo d'editto non era ottenere dei martiri ma l'apostasia dei cristiani. Diversi episcopi si salvarono fuggendo, fra questi lo stesso Cipriano, mentre a Roma moriva martire papa Fabiano 8. Durante la breve e violenta persecuzione di Decio, fu alto il numero degli apostati. Dopo la sua morte (251), innumerevoli apostati pentiti chiedesero di essere accolti nuovamente nelle comunione. Alcuni di essi avevano bruciato incenso agli idoli (thurificati), altri avevano offerto sacrifici (sacrificati) per ottenere il "libellus", cioè il certificato che attestava d'aver adempiuto all'ordine imperiale. Altri (libellatici), invece, erano entrati in possesso del libello corrompendo i funzionari, ma senza aver compiuto alcun sacrificio né rinnegato la fede. Nelle comunità cristiane si trovavano anche i confessores, coloro che avevano perseverato nella fede, subendo le vessazioni dei persecutori, ma erano sopravvissuti ed ora, forti della testimonianza resa, sostituendosi ai vescovi, rivendicavano il diritto di giudicare e interdire ai lapsi la reintegrazione. A Roma e a Cartagine si fronteggiavano posizioni opposte, che alimentarono un dibattito talora aspro. Nella Chiesa africana si diffondeva il movimento lassista rappresentato da Novato 9 , propenso a favorire il perdono degli apostati, mentre a Roma sia Novaziano 10 che i Montanisti 11 erano contrari ad usare indulgenza nei riguardi dei lapsi. Papa Callisto (217-222) si mostrò moderato e permise la riconciliazione degli

The world's first list of all Old Testament quotations with the following features:

· Greek UNCIALS typesetted,

· Word-for-word matching, while comparing 'apples with apples' and not translations of 2 different languages,

· Correction of the quotation in Romans 11:35 originating in Isaiah 40:14

· Differentiation between quotations, allusions and retelling, and between long, short and segmented quotations of the same verse.

· Organized by original books and divisions.

Methodology & Overview of Works: www.fitforfaith.ca/overview | Sources are linked within the PDF document. All Rights Reserved.

14-15 май 2022 година Доклади от студентската конференция в гр. Пловдив Студентски историко-археологически клуб " ‚‚Проф. Велизар Велков при Пловдивски университет ‚‚Паисий Хилендарски" Редакционна колегия Председател: доц. д-р Георги Митрев Членове: проф. дфн Мирена Славова, доц. д-р Димитър Димитров, доц. д-р Румяна Комсалова, доц. д-р Стоян Попов, доц. д-р Симеон Кацаров, доц. д-р Тодор Радев, доц. д-р Русалена Пенджекова-Христева, гл.ас. д-р Божидар Драганов, гл.ас. д-р Станислав Боянов, гл.ас. д-р Мина Маринова, хон.ас. Кристиян Лъсков

This article attempts to clarify the etymology and origin of the name "Galata", the northern suburb of Constantinople. Firstly, the literary evidence from the 9th century onwards and current hypotheses are discussed. The first publication of a funerary inscription from Nicaea in Bithynia follows which mentions a married couple who had moved from τὰ Γαλάτου to Nicaea. This place name is identified with the Byzantine Galata, which means that the inscription contains the earliest evidence for the use of this place name. The inscription cannot be dated later than the 6th or 7th century, although the year 421cannot be ruled out.

Revisione di alcune epigrafi rinvenute nell'area subdiale della catacomba di s. Sebastiano, sita lungo la via Appia, edite da Antonio Ferrua nel quinto volume delle Inscriptiones Christianae Urbis Romae septimo saeculo antiquiores. Nova series

LES RECHERCHES CANADIENNES DANS LE QUARTIER DE LA "ROTONDE DE L'ODÉON" À CARTHAGE : un ensemble paléochrétien des IV e-V e siècles ou une phase d'occupation et de construction du VIII e siècle ? * BEAUDOIN CARON ET CARL LAVOIE The Canadian site on the "Odeon's Rotonda" at Carthage: a paleochristian complex of the 4 th-5 th centuries or an Islamic construction of 8 th century? This review deals with a new examination of the published data of the excavations west of the rotunda. These were carried out intermittently between 1976 and 2000 by Pierre Senay. He has steadfastly upheld the theory, once cautiously suggested by Alexandre Lézine, of the presence of a Christian basilica west of the rotunda and has identified the lot as a late Christian complex of the 4 th century. The authors review the available data to study again the stratigraphy of the sector and conclude that a systematic filling was early on visible in the stratigraphy but not identified as such. This filling covers the area west of the rotunda all the way up to the cardo maximus and lies partly on top of a datable level, i. e. the geometric mosaic as well as a mysterious triconch-shaped structure, and is sealed by the substructure of a large mosaic, the "mosaïque aux oiseaux". Within this systematic filling, very late Roman and a few Islamic sherds were recovered, as well as a coin dated to 759 A.D. (142 Heg). Senay has argued that the triconch is part of the basilica, but the stratigraphy does not substantiate this theory. The structures built within this filling, the "mosaïque aux oiseaux", a basilica-planned building and a basin, are therefore of Islamic date, and the mosaics associated with them are the first mosaics of Islamic date found in Carthage. This is proof that post-Byzantine Carthage was not merely a ruined city occupied by squatters, but that a civic life of some sort persisted there well into the Abbasid period. This survival of an antique urban way of life has already been noted elsewhere in North Africa.

Tra l'Occidente Iberico e la Sicilia; il ripostiglio di Castelluccio Riassunto Alla fine dedel secolo scorso nei anni settanta nella Sicilia orientale, lungo il corso del fiume Irminio , in località Castelluccio (Ragusa), venne in luce un ripostiglio di bronzi: circa 200 oggetti (kg30). I bronzi rinvenuti nel ripostiglio di Castelluccio (lingotti, scorie, ornamenti, lamine, armi, utensili, asce) si datano fra il X e il IX sec. a.C. Molte fogge di asce a tallone con uno o due occhielli, asce con uno o due spuntoni, fibule con arco a gomito, rasoi e spade a lingua di presa sono associabili a tipi rinvenuti nel Mediterraneo occidentale e nella penisola iberica in particolare. È probabile che la presenza di questi oggetti iberici in Sicilia sia da attribuire all'attività di traffici commerciali operati da gruppi attivi (Fenici?) nel Mediterraneo centro occidentale.

The production of verse inscriptions in the Roman empire is everywhere characterised by regional patterns and fingerprints. Their diffusion and development along its borders is the object of various new studies, carried out especially in the context of the ERC-funded project MAPPOLA. 3 Among all border cities, Tomis offers an extremely large and variegated

Bu çalışmada konu edilen eserlerin incelenmesi, ilgili Müze Müdürlüğü tarafından 21 Ağustos 2017 tarih ve 62252840-152/791 sayı ile verilen yazılı bir izin sayesinde gerçekleşmiştir.

This is the abstract of a lecture.
In this contribution which was only possible with the assistance of Dr Søren Lund Sørensen (Freie Universität Berlin, Germany), several unpublished votive and funerary monuments are analysed. These monuments from Cappdocia in southeastern part of Central Asia Minor are visual as well as epigraphic documents. Modern-day Kırşehir, formerly Justin(ian)opolis (1 F 3 8 ουστινιανούπολις) in the Byzantine period, is a medium-sized city with c. 100,000 inhabitants in southeastern central Anatolia, i.e. northwestern Cappadocia during Classical antiquity (for Kırşehir cf. Hild; Restle 1981: 69, 113 and 238-239). Byzantine sites in and around Kırşehir were minor in size and very few metropoleis are known in the region. Mokissos seems to have been the major Roman and Byzantine site of the Turkish province Kırşehir. Not much is known of the history, archaeology and ruins of Mokissos, but there can be little doubt that the site of Mokissos is that occupied by the modern city of Kırşehir. Proof of this is i.a. the area of the höyük site of Kırşehir currently being excavated by the local Ahi Evran University. In the sixth century AD it became a metropolitan see when, as Procopius (Aed. 5,4) informs us, Justinian divided Cappadocia into three provinces and made this fortified site in northwestern Cappadocian metropolis of Cappadocia Tertia, giving it the name of Justinianopolis. Mokissos figured in the Notitiae episcopatuum until the 12th or 13th century AD One of the sites nearest to the town centre of Kırşehir was Aquae Saravenae, inhabited mainly during the Byzantine period, where (or nearby) the Battle of Pankaleia was fought in AD 978 or 979. A further significant Byzantine site near Mokissos are the ruins of the Üçayak Church (literally "Three-legged church") which was built in a remote location without any evidence of artefacts in the surrounding area, apparently in a completely isolated place showing no signs of human habitation. The remnants of the decorations of the facades, its sloping walls and its architectural style led to a date in the late tenth or 11th centuries AD (Mihaljević 2014, 754; Eyice 2004, 151). Turkic peoples began settling in Anatolia in the second half of the 11th century where they mainly preferred rural areas. In the very beginning of the 12th century Kırşehir thus became a Turkish-Islamic landscape where the Ahi Brotherhood or Akhts (literally "Ahiler" in Turkish), a Late Medieval Turkish fraternity and guild, settled and dominated the area almost until the 16th century.

Keywords: Cappadocia, Early Byzantine periods, Christian epigraphy, Byzantine epigraphy, Christian archaeology, Anatolian archaeology.

This is a progressing chapter of a forthcoming book on female saints that is not published yet, and the author is open for any suggestions, revisions and corrections by e-mail at [email protected]
The main goal of our paper is to present female saints from Asia Minor and generally from the modern territorial areas of Turkey, including Antioch-on-the-Orontes (mod. Antakya-Hatay) and south-eastern Turkey, from a period between the late third and early sixth centuries AD. Our aim is to identify common features in the representations of the sacred women in first-hand written sources, especially in epigraphic attestations, even though their epigraphic appearance in Byzantine Asia Minor is only limited. Our main material will be published volumes of Inschriften griechischer Städte aus Kleinasien (IK) as well as recent excavation and survey reports which are not covered in IK volumes yet. The difficulty in Late Antique epigraphy is determine the appearance of spiritual personalities in funerary monuments and distinguish them from other individuals.
We will also attempt to include their iconographic evidence, if available, also in later Byzantine centuries.
Here is a preliminary list of female saints in Byzantine Asia Minor (in alphabetical order) whose epigraphic attestations will extensively be collected in this paper:

1- Adrian and Natalia of Nicomedia,

2- Charitina of Amisus (Αγία Χαριτίνη),

3- Flavia Valeria Constantina whose full name is attested in an inscription (Mémoires de la Société archéologique de Touraine 4, 1855, p. 19).

4- Cyprian and Justina,

5- Cyricus and Julitta,

6- Domnina of Syria,

7- Dorothea of Caesarea,

8- Emmelia (Ἐμμέλεια) of Caesarea as well as her mother-in-law, Macrina the Elder, as well as her daughters, Macrina the Younger and Theosebia who are recognized as saints in the Catholic Church (except for Theosebia) and Eastern Orthodox Church,

9- Euphemia (Εὐφημία; “well-spoken [of]”),

10- Saint Gorgonia (Αγία Γοργονία; died on AD 23 February 375),

11- Helena, mother of Constantine I‎,

12- Menodora, Metrodora, and Nymphodora (died c. AD 305–311), sisters from Bithynia,

13- Saint Nonna (Νόννα) of Nazianzus from Cappadocia, the wife of Gregory of Nazianzus the Elder,

14- Olympias the Deaconess,

15- Pelagia of Tarsus,

16- Pulcheria‎,

17- Sarah (died c. 303), a fourth-century martyr from Antioch-on-the-Orontes,

18- Zoe of Attaleia (died AD 127 or 137 in Attaleia in Pamphylia) who suffered martyrdom together with her husband Hesperus and her sons Cyriacus and Theodoulos.

Among these female saints, whose number is rich, there are of course several subgroups; for example, together with the three holy helpers Margaret of Antioch, Catherine of Alexandria and Barbara of Nicomedia, St. Dorothea belongs to a group of the so-called Virgines Capitales, the great holy virgins. Few of female martyrs are known by their husbands or male accompanyings, as in the case of Zoe of Attaleia as early as the beginning of the second century AD.
It is interesting to note that in Asia Minor most of the female saints of the Late Antiquity, i.e. late third and early fifth century AD, seem to originate from Bithynia and the area of south-eastern part of the Marmara Sea (Propontis) between Nicomedia and Nicaea. Also noteworthy that most of the epigraphic attestations on these female saints are posthumous, i.e. they were carved centuries later after the passing away of these holy spirituals, and only few of them were written during their lifetime. So far, in entire Turkey very few of female saints were determined with their burials.

Keywords: female saints, female hieromartyrs, Bithynia, Constantinople, Asia Minor, Anatolia, Turkey, Christian persecutions in Late Antiquity, Late Antique Christianity, Late Roman martyrology, Early Christian hagiography, patristics, Late Antiquity, Early Byzantine period.

This article examines how the names of "church fathers" were compiled into lists from the end of the fourth century to the middle of the sixth century. Although not as common as biblical canon lists, these lists of church fathers attempt to vest ecclesiastical authority in the figures listed. Surveying Greek and Latin Christian literature, it finds that there are two overarching strategies for listing church fathers: (1) linking individual fathers' authority to their involvement in authoritative church councils; (2) compiling lists of names that are meant to be representative of the church's antiquity and catholicity.

The São Domingos Hillfort is a fortified site in the North of Portugal (municipality of Lousada, Porto district) with pre-Roman origins that was also inhabited during the Roman period. In 2022, on its southern hillside, an unusual Roman rock inscription was identified, which is presented here.
In addition to introducing this exceptional epigraphic discovery, this paper discusses its significance in the context of the settlement, as well as its relevance in the daily life of the time, given its imprecative character associated with property marking.

Le ricerche archeologiche su questo territorio svoltesi con il rigoroso metodo scientifico sono iniziate solo nel 1991. Corleone purtroppo gode di una nomea che non sarà facile scrollarsi di dosso: terra di mafia. Ebbene, negli anni ’50-’60 le Soprintendenze si spinsero verso l’interno della Sicilia con le proprie ricerche ma per la zona di Corleone, dove all’epoca imperversava una tremenda guerra di mafia, nessuno volle mai approfondire l’argomento. Basta visionare una cartina archeologica della Sicilia antecedente al 1991 e si potrà verificare che su quest’area esiste un vuoto di conoscenza. Della città di Montagna Vecchia era stata detta e pubblicata qualcosa, ma veniva identificata come “area dove insisteva solo un sito dedito alla pastorizia”. Mai un approfondimento né storico né tantomeno scientifico.
Anche per tale motivo ancora oggi ci si trova davanti a fatti inediti.

Comme pour chaque numéro, nous remercions avec une immense gratitude tous ceux qui par leur investissement gracieux permettent à Ikosim de se perpétuer, les auteurs, les experts et les traductrices, Najat Lahdiri pour l'arabe, Fatma Alioua pour l'anglais ainsi que les membres de la commission scientifique dont nous avons à déplorer cette année la disparition de deux membres, Abdelkader Heddouche et Jehan Desanges. Ces partenaires bienveillants, attentifs, resteront dans notre mémoire comme autant de poseurs de pierres à l'édifice Ikosim. Comme chaque année également, nous exprimons notre reconnaissance infinie à la société nationale Sonelgaz pour la fidélité de son accompagnement et le financement de ce nouveau numéro. Le collectif d'Ikosim

The full text of the Old Testament readings of the Greek-Orthodox Church, from the Middle Ages and (theoretically) to this day have been published in the eight-volume publication Prophetologium by Monumenta Musicae Byzantinae (MMB), in 1939-1981. The same Old Testament readings are referred to in Typicon de la Grande Église, edited by J.Mateos in 1962-1963 (OCA 165-166). The difference between the two is that Mateos in his edition only has incipit and explicit of each reading, and not the full text found in the MMB edition. Maybe it is not so strange that many scholars seem only to know (and refer to) Mateos, while the Prophetologium appears in their bibliography, and only there. The MMB edition is oldfashioned, Greek and Latin being the only languages used, the critical apparatus is overwhelming, and the system of showing different layers in the text can be confusing. An example: the complicated rules for what happens, and which lections are read when, if the feast Evangelismos on March 25 falls either during Holy Week or during Lent, and according to whether there is a church for the Holy Virgin or not; all this results in eleven alternative scenarios in the Prophetologium (Part ii, 87-100). Not surprisingly, this has lead to several misunderstandings in scholarly literature about the readings for Evangelismos. Furthermore, since the book has been published as part of a musical series, this Old Testament text has been catalogued as music and buried in music libraries, where scholars interested in the Septuagint, in liturgy, or in the Slavic parimejnik, have perhaps not thought to look for relevant litterature. Also, it has since long been sold out. However, the edition is now easily accessible online: https://www.igl.ku.dk/MMB/series-transcripta-2.html

Via da Rostovzev Peter Brown è uno dei grandi storici dei nostri tempi. Ha introdotto nuove prospettive di ricerca sulla tarda antichità che oggi rappresentano un territorio familiare a molti studiosi. Grazie al suo sguardo, alcuni temi tradizionali hanno espresso un'originalità inattesa. L'apprendistato nelle fredde scuole irlandesi lo ha portato a scaldare i cuori di uomini vissuti secoli fa, arenati nelle anse dell'erudizione moderna. Ha restituito sfumature e punti di colore ai ritratti contrastati di creature che ci eravamo abituati a immaginare prede dell'angoscia e della nevrosi. Le asperità originali della sua elegante scrittura recano in sé l'antidoto all'imitazione. L'apparizione dei suoi scritti è diventata, nel corso di sei decenni di attività ininterrotta, una cadenza ravvivante per una vasta comunità di storici sparsi nel mondo. Raccontare in modo esauriente le numerose dislocazioni dei suoi laboratori virtuali è un'impresa difficile. Non è nemmeno cosa semplice ricostruire, come si cercherà di fare in queste pagine, l'originaria elaborazione della New Late Antiquity, anche se adotteremo Peter Brown come il nostro Virgilio. 1 Il critico intimidito da tanta opulenza può trarre coraggio da alcuni spunti autobiografici e dalle reazioni che essi hanno suscitato. Nel 1997 la rivista Symbolae Osloenses ha organizzato, per festeggiare i venticinque anni della pubblicazione, un dibattito sull'opera che più di altre aveva segnato, nella percezione diffusa, un mutamento di idee sulla tarda antichità, The World of Late Antiquity from Marcus Aurelius to Muhammad (WLA). 2 Alcuni interventi sono di grande 1 Per evitare le distorsioni retrospettive, e per maggiore aderenza all'idea di questo volume, ho utilizzato principalmente le opere di Peter Brown appartenenti al primo periodo della sua attività (cfr. nota 183), in cui egli maturò e propose una nuova visione del tardoantico. Ho citato anche scritti successivi, nei quali l'autore contribuisce a chiarire aspetti di quegli anni fondativi. Una ricostruzione completa dell'opera di Brown richiederebbe ovviamente una monografia. La mia gratitudine nei confronti di Cliff Ando e di Marco Formisano è ineffabile. 2 London 1971. La successiva edizione New York 1989 contiene aggiornamenti bibliografici; cito dalla ristampa del 1995. Le opere di Brown sono state tradotte precocemente e sistematicamente in italiano e le versioni (dalle quali riprendo le citazioni tes

The re-examination of the inscriptions of Gregarius (CIL VI 1706) and Eusebius (CIL VI 1715), together with the Laterculus Polemii Silvii and Notitia dignitatum allows to date to AD 398 the creation of the Italian province Valeria. It follows that the Laterculus is later than 398. Furthermore two possible new readings and interpretations of a christian inscription from Marruvium (ICI 3, 29) are proposed: under a bas-relief with a procession of lambs towards the source there is a quotation of Isaiah 55, 6: [Q]u(a)erit(e) d(omi)n(u)m d(um) ị[nveniri potest], or a deprecatory formula against grave violators: [si quis sepulcrum violare vol]uerit d(omi)n(u)m Dẹ[um habeat iudicem].

KEYWORDS: Province Valeria, Laterculus Polemii Silvii, Notitia Dignitatum, Marruvium, christian inscription.

and its teaching methods of the European University of Flensburg, and the Chair of Ancient History of the University of Regensburg are organising the eleventh Epigraphic Summer School, from the 19 th to the 25 th of August 2024, for people who are passionate about the ancient world. Aquileia, 19 th-25 th of August 2024 costs. Credits Active participation in the summer course involves the acquisition of the University traineeship credits (3 CFU/ECTS) 2. Contacts

From 2009 until 2013, the microregion around the Byzantine place of pilgrimage (Germia) was the focus of an epigraphic survey. In the course of the project, which was part of a wide-ranging archaeological study of the region, more than forty new inscriptions were discovered, analyzed subsequently and published in 2013. The fertile region around Germia has retained a mostly rural character; it was hardly ever mentioned in literary sources. All the more important are the new texts which further our knowledge of the history and historical geography of the area and shed new light on the people and their living conditions in the Roman Imperial and the Early Byzantine period.

La Rivista di Archeologia Cristiana è un periodico annuale destinato ad accogliere la pubblicazione scientifica di studi e ricerche attorno alle testimonianze monumentali del cristianesimo durante la tarda antichità e l'alto medioevo. Ogni volume è suddiviso in tre sezioni: la prima, riservata alla Pontificia Commis sione di Archeologia Sacra, accoglie i resoconti ufficiali dei lavori e delle scoperte fatte negli anti chi cimiteri cristiani di Roma e d'Italia. La seconda presenta studi e notizie di ricerche e scoperte su tutte le regioni dell'Orbis christianus antiquus. Una terza parte è destinata alle recensioni di libri pervenuti in Redazione. Le lingue accettate dalla Rivista, oltre al greco antico e al latino, sono il francese, l'inglese, l'italiano, lo spagnolo e il tedesco. I manoscritti inviati alla Redazione devono essere adeguati, dagli autori, alle Norme di Reda zione della Rivista (pdf scaricabile al sito www.piac.it). I contributi sono esaminati dal Comitato di Redazione e sottoposti a duplice Blind Peer Review. L'elenco dei Referees è disponibile al sito www.piac.it 1 Sulla catacomba: Holstenius 1666, p. 196; Holstenius, Cod. Dresda 193, f. 73 ("... 3 miglia più avanti cala la Lavicana entro la valle de S. Hilario, dove doppo 1/2 miglio si congiungono la Latina che vene a drittura da Monte fortino per la Magiorana e si chiama la Majorana come la tenuta, e detta via Labicana giustamente sotto S. Hilario, che senza dubio fu ad Bivium. Questo è un poggiolo dove di sopra si vedono vestigj come d'un oratorio. E sotto è un cemeterio anticho bellissimo, tutto tagliato dentro il tufo duro. La bocca entra N.W. Alla prima entrata da tutte due bande si aprono due stradelle, quella a man manca finisce in una nicchia, quella da man dritta gira e risponde con altre strade che dalla medesima banda escono. Nel mezzo a man dritta si entra per un buco abbasso in una stanzetta quadra dove si trova un poco d'acqua. La chiamano la fontana di S. Hilario dalla quale bevono le donne per haver latte da certe zucche de morti, della qual acqua raccontano molte meraviglie come anche di quelle zucche");

Fra le sue monografie: Fra biografia e cronografia. Storici cappadoci nell'età dei Costantinidi (2014), Marcello di Side. Gli imperatori adottivi e il potere della medicina (con G. Arena, 2016), Roma e la sua storia. Dalla città all'Impero (con C. Giuffrida e G. Arena, 2019). Gaetano Arena è professore associato di Storia romana presso il Dipartimento di Scienze della Formazione dell'Università degli Studi di Catania. Fra le sue monografie: Il farmaco e l'unguento. La produzione di Priene fra Ellenismo e Impero (2013), Marcello di Side. Gli imperatori adottivi e il potere della medicina (con M. Cassia, 2016), Comunità di villaggio nell'Anatolia romana. Il dossier epigrafico degli Xenoi Tekmoreioi (2017), Roma e la sua storia. Dalla città all'Impero (con C. Giuffrida e M. Cassia, 2019). Prezzo al pubblico Euro 50,00 Res et verba. Scritti in onore di Claudia Giuffrida

In the archaeological excavations of the Balatlar Church in Sinop carried out in the 2017-2019 seasons, a building dating to the late 6th and early 7th century with the help of small finds and floor mosaics, some of which have been destroyed, was unearthed. On one visible edge of the five mosaic areas, Greek votive inscriptions with typical Christian ὑπὲρ εὐχῆς (hyper eukhes) formulas are read, some of which we have completed due to the fracture. The translations of those mosaic inscriptions are as follows:
1. For the prayer of anagnostes (reader) Ioannes, son of Armenios; for the prayer of Marinos; for the prayer of Kosmas, son of Zangarios (Sangarios).
2. For the prayer of Pelagia.
3. For the prayer of the One whose name God knows.
4. For the prayer of ..?.. and of his sons ... and …tes? and all his near and dear.
5. For the prayer of his sons Gregorios and Zeuos(?). The names of dedicants, the ecclesiastical title of anagnostes (reader), the letter types, and the other formulas in the mosaic inscriptions, parallel to the building level of the mosaic inscriptions, verify that it should be dated to the 6th century A.D.

The paper deals with the politics of the Severan dynasty about the colony of Ostia. The principal issues are the main new public and religious buildings promoted by the Severan emperors, as the great Round Temple near to the Forum; the restorations and enlargements of the stockage premises; the creation of new roads (as the Via Severiana) and the measures towards the collegia and corpora involved in the Roman annona.

Ce texte vise à reprendre et à approfondir le dossier relatif à la brève inscription CIL, X, 4753 de Suessa Aurunca, en Campanie. Le personnage mis en évidence, C. Lieurius Tranquillius Tocius Soimus, est très mal connu. À l'exception de deux titres – toutefois prestigieux – rapportés par l'inscription italienne, nous ne connaissons pas la carrière de cet individu. Son identité demeure également obscure, sa polyonymie n'étant pourtant pas en mesure de la rattacher à une famille en vue. L'indication du rang consulaire ainsi que du statut patricien ou de la dignité patricienne doivent faire l'objet d'un approfondissement et invitent à possiblement reconsidérer la datation traditionnellement proposée pour cette dédicace réalisée par le splendidissimus ordo des Suessaniens.



This paper aims at reconsidering and discussing further a brief inscription (CIL, X, 4753) located in Suessa Aurunca, Campania. We take an interest in an individual, C. Lieurius Tranquillius Tocius Soimus, who nonetheless remains largely unknown. Only two titles, yet prestigious, are given by this Italian inscription: except that, the subject’s career is obscure. It is also the case of his identity, since polyonymy is no help to link him to some prominent family. The mention of the consular rank, as well as the patrician status or dignity, must be discussed. It also encourages a possible change regarding the traditional datation of this dedicatory inscription made by the splendidissimus ordo of Suessa.

Il volume si inserisce nell’ambito della revisione del corpus delle Inscrip-
tiones Christianae Urbis Romae, per il quale sperimenta l’applicazione di alcuni approcci metodologici sistematici all’epigrafia cristiana dell’Area
I della catacomba di Callisto, sulla via Appia Antica. Nella ricerca si considerano le iscrizioni non solo in un’ottica testuale, andando a evidenziarne le peculiarità epigrafiche, ma si tenta di legare i manufatti al
proprio contesto di riferimento, incrociando i dati dei rilievi topografici
e dei diari di scavo con le ricognizioni in situ. Viene dato spazio al dato sociale che è possibile desumere dai testi, grazie ad alcune considerazioni sugli aspetti onomastici, sui formulari ricorrenti, sugli ordines civili e religiosi e sulle professioni desunte dalle iscrizioni. Oltre a questo, le lapidi vengono analizzate anche dal punto di vista della lavorazione, ricercando tracce di maestranze comuni che possano aver operato in una data officina lapidaria attiva nel comparto tra le vie Appia e Ardeatina. Questo approccio ‘globale’ al materiale epigrafico, se applicato sistematicamente ad altre aree cimiteriali ipogee, potrebbe far emergere nuovi ed interessanti dati in relazione alle cronologie e alla fruizione delle catacombe romane.

The epigraphic practice of Late Antique Britain shows features of a strong break from the customs
of the Roman period. The peculiarities that emerge, both in the production of the epigraphic artifact
and in the typology of the formularies, present a strong indigenous connotation that emerges prominently
with the loosening of the Roman hold on the island. This phenomenon, on a purely epigraphic
level, is part of the typical variation in the epigraphic sepulchral practice of Christian commissioning
found in other areas of the Orbis christianus antiquus, but its so pronounced characteristics, in Britain,
could be the result of a social change that found in the phenomenon of Christianity fertile humus in
which to take root.

El articulo revisa la historiografia relacionada con la inscripcion CIL II5/5, 652 (placa de Nativola) y pone al descubierto nuevos elementos que pueden ayudar a esclarecer su origen, su localizacion primigenia, su descubrimiento y los avatares de su conservacion. Asimismo, un nuevo analisis filologico paralelo ayuda a interpretar aspectos oscuros del texto que contiene.