Early Christian Epigraphy

Aim of this study is to examine in detail and expand the discussion on two inscriptions from a recently excavated Late Roman domus dating to the third and fourth century a.d. at Messene in southwest Peloponnese. The inscriptions were set in the mosaic floors of the central hall of the domus during extensive Late Roman remodelling of the pre-existing structure. By analysing the inscriptions’ text and archaeology we are able to provide further evidence on the Christian and public character of the domus, that probably functioned as an assembly hall for the early Christian community of the city, a house church or a domus ecclesiae. The building and its inscriptions constitute a find of paramount importance for early Christian church architecture, one of a very small number of excavated house churches known to us from this period, providing a link of continuity between pre-Constantinian and Constantinian Christian worship.

This paper aims to analyse the inscription of Paul, found by Orsi in 1894 in the catacomb of San Giovanni. Broken on each side, this slab is very peculiar due to the formula of the curse against any possible violator of the sepulchre that it brings. This is alluded to in a fragmentary form in the final lines. The completions of the closing lines proposed by the editors subsequent to Orsi are not totally cogent, as they are not borne out by the autopsy on the slab (such as in Wessel’s reading) or create a philological hypothesis absolutely unnecessary (such as in father Ferrua’s reading). The very purpose of this essay is to present the data that allow me to identify these issues and ascertain the identity of the saint.

L’Afrique du Nord présente une densité d’épitaphes tardo-antiques élevée, uniquement comparable à celle de l’Italie. Cette contribution donne un bilan des problèmes et des progrès de la recherche funéraire tardive en Afrique pendant les dernières trois décades. A l’aide de quelques études de cas en Tunisie et en Algérie nous examinons les épitaphes dans leurs contextes originaux sur le plan spatial, rituel et social. Des nouvelles cartes de SIG (avec indications sur la chronologie, les types, et les métiers) visualisent les mutations de la culture épigraphique tardive en Afrique et les diversités régionales. Avec ces nouveaux moyens il est possible de fournir une synthèse actuelle du paysage funéraire tardo-antique de l’Afrique.

Inscriptions from the Byzantine period in southern Jordan include a corpus of mainly funerary Christian-Greek and Jewish-Aramaic texts discovered in recent years in the Ghor as-Safi area. Containing more than 456 epitaphs from the An-Naq' cemetery of Zoara (Early Byzantine Zoora), this extraordinary collection dating from the fourth to the seventh century AD continues to expand. Many more texts are being currently studied and forthcoming in separate publications. As part of that effort, two additional Christian-Greek inscriptions recognized as having originated from Zoara are presented here. The first - significant in filling gaps in the early Byzantine social mosaic - commemorates Faustina, a name appearing for the first time, joining eight other Latin female names, and dating last to 16 February AD 503. This date falling within Year 397 of the Era of the Province of Arabia is known only from one inscription in the corpus, but the Indiction of Year 11 mentioned is unique. Equally unique is the name of Theodotos as an ecclesiastical authority, a deacon, a presbyter, or even the city-bishop. The decoration of a large sun disk with a cross in the middle could represent the Constantinian sun god Sol Invictus converted to Christianity. The second inscription is also rare in commemorating one Bargonnas, a name probably deriving from the epithet given to Simon/Peter in Matthew's Gospel (16:17): Βαριωνᾶς.

The paper deals with the inscription of Markos Julius Eugenios in Laodikea Katakekaumene which may be dated about 340 AD. Until now, the literary description of the Basilica of Tyros by Eusebios was considered an important source for the reconstruction of Constantinian church building outside Rome and outside the major pilgrimage centres. The inscription of Markos Julios Eugenios now presents us with a Constantinian church in Asia Minor whose obviously rich furnishings can be reconstructed at least in broad outline. Special features of the liturgical use of the entire complex can also be deduced against the background of local religious practice, which is extremely rare in this period.

A I'occasion du 37e Sachsensymposium à Groningue en 1986, j'ai présenté une communication sur la ville de Maastricht et sur la question de la continuité entre l'époque romaine et le Moyen Age. J'ai tiré Ia conclusion que les sources archéologiques donnaient suffisamment de preuves pour constater une continuité d'occupation. Dans le même temps, il n'a toutefois pas été possible d'attester une continuité des fonctions de cette occupation; il était encore plus difficile de prouver une continuité culturelle. En fait, il y a eu très peu de recherches sur le caractère et la composition de la population de Maastricht durant l'époque romaine et le Moyen Age. Le genre des fouilles pratiquées dans le sous-sol urbain et Ie matériel mis au jour ne se prètent peut-ètre pas immédiatement à de telles évaluations; pourtant, les cimetières du Bas-Empire et du haut Moyen Age, qu'on a découverts et fouillés depuis les années 50, ont livré un important matériel pour étude.
Dans le présent exposé, je voudrais présenter deux groupes précis de trouvailles. Bien étudiés et d'un genre particulier, ces deux groupes donnent des informations importantes sur les habitants et les fonctions de l'établissement pendant les périodes concernées. Il s'agit, en premier lieu, d'une collection considérable de sculptures gallo-romaines datant du Ier au IIIe siècle. En second, je voudrais présenter un lot de cinq stèles chrétiennes datant du Ve et du VIe siècle. Ces deux groupes d'objets lithiques se révèlent une source impressionante de connaissance dans le cadre da Ia question du colloque de Caen: ,,peuplement et échanges".

Vranjic è nota per l’abbondanza di materiale lapideo romano e paleocristiano rinvenuto e ritrovato reimpiegato nei muri delle case, evidenziando così, insieme ad altri rinvenimenti fortuiti durante le ristrutturazioni degli edifici, che si tratti di una zona ricca dal punto di vista archeologico. Agli inizi degli anni 2000 si sono avviate le prime prospezioni archeologiche lungo la riva. Sotto la direzione di Irena Radić Rossi, per conto dell’Istituto di Restauro della Croazia, sono state organizzate dodici campagne di scavo nell’arco di un anno (ottobre 2005 - ottobre del 2006). Successivamente, negli anni 2007-2008, sono stati eseguiti sondaggi sulla terraferma da parte della cooperativa archeologica Geoarheo. Le iscrizioni che vengono qui pubblicate sono state rinvenute in occasione degli scavi subacquei di Radić Rossi, effettuati tra il 2005 e il 2006 in condizioni difficilissime, con una pessima visibilità e con il costante pericolo che il profilo della riva potesse crollare in mare. Per queste motivazioni, Radić Rossi ha scelto di concentrare lo scavo solo nella zona ricca di reperti, facilmente accessibile. Tra i reperti si trovano anche le iscrizioni trattate di seguito, per ciascuna delle quali è stata redatta una scheda che si apre con un breve lemma descrittivo, in cui vengono specificati la classe e il tipo di manufatto, il suo stato di conservazione, l’eventuale presenza di elementi decorativi e le misure. Seguono la trascrizione scientifica, le principali caratteristiche paleografiche e un breve commento in cui si esaminano le caratteristiche e le particolarità del testo e infine si propone una datazione. Si tratta di iscrizioni: 6 iscrizioni in lingua greca e 8 in lingua latina, di cui 7 sicura mente di natura cristiana.

The recourse to the Biblical text in the epigraphic medium appears a constantly limited phenomenon in respect to all different epigraphic habits in the various geographical and chronological contexts in which it appears. Nonetheless, it is a privileged point of view to consider how, when, if we can speak of a real diffusion  of a Biblical culture in Late Antiquity. First of all we have to consider the irregular distribution of the Biblical quotations in the inscriptions both in the time -during the period here considered (from IIIrd until VIIIth cent. CE)- and in the space, because one can see a substantial difference in the epigraphic use of the Holy Scripture between the two parts of the Orbis christianus antiquus.
In the East, biblical quotations are displayed in the most part in "public" monumental inscriptions: so we have to admit the existence of readers able to recognize the quoted passages as Scriptural passages. In the West, on the contrary, generally the epigraphical use of Biblical texts prevails in funerary sphere and so it seems a result of personal choices, in addition restricted, almost entirely, to the clergymen only. In the West, even among the more elevated classes, the transmission, reception, acquisition and use of the Biblical repertoire are not committed to a personal culture based on an unmediated reading of the Holy Scripture. Rather, the sacred text in the inscriptions appears in some way prepackaged, in a sort of "icons", both written and illustrated, both private and public, easy to learn, to recognize, to remember.

Este artículo muestra el uso de grafitos y textos epigráficos en el aula de iniciación al Griego Clásico. La experiencia, que une Arqueología y Filología, se ha desarrollado en el segundo curso de Griego del IES San Tomé de Freixeiro (Vigo, Pontevedra). Tras el estudio de los grafitos e inscripciones en fotografía los alumnos realizan estos mismos en diversos materiales como óstracon, barro o pasta de modelar. La selección de grafitos e inscripciones toca los siguientes temas: vida cotidiana, curas milagrosas, magia, deporte, guerra y epigrafía funeraria. Disponible en la URL consignada arriba.

I present an overview of the usual addressers and addressees of the Carmina Latina Epigraphica of Gaul. In addition to the epitaphs, there is an abundance of votive poems and others inscribed in churches and in certain objects, as well as verses addressed to the reader. These inscriptions serve above all to express filial and conjugal love, both pagan and Christian religious devotion, and the praise of important men. These poems are thus a reflection of the patriarchal and religious society to which they belong.