History Of Country Region
III. The pre-Constantinian era. In ca. 200, an act fundamental for the history of the Christian community was formalized at Rome under Septimius Severus. Pope Zephyrinus 198217 put his deacon Callistus, an ex-slave, in charge of the administration of an underground burial area on the Via Appia, the future cemetery of St. Callistus the evidence regarding the entrustment to Callistus of the coemeterium on the Via Appia eivj to. koimhth,rion kate,sthsen is reported by ps.-Hippolytus, Philosophumena IX, 12: GCS 26, 3, 248. This was the act establishing a communitarian cemetery of the Christians, whose distinctive character with respect to contemporary practice was in the substantial change in statute: no longer a cemetery for the nobility or a corporate one, Tashkent Subway Map but comunitarian, and therefore open without distinction to all members of the faith, independent of their social extraction. Over the next fifty years other underground funerary areas were added, encircling the city in its immediate suburbs along the Vias Appia, Ardeatina, Tiburtina, Salaria, Nomentana and Aurelia.
The characteristic of these locations already called coemeteria in the 3rd c., as we have seen of ownership by the Christian community, or in any case for its exclusive use, are seen, not only in some morphological, topographical and administrativeorganizational aspects of the areas for receiving the dead generally galleries with wall loculi, Tashkent Subway Map but also and especially in many aspects of the forms and ways of inscribing death. The most surprising fact that we garner from a first reading of these inscriptions is the very high percentage of texts 83% that, at least apparently, present no Christian or pagan connotation dedication to Mani or others: thus inscriptions that, Tashkent Subway Map at least provisionally, we are led to define as neutral, though commissioned by individuals of Christian faith and destined for cemeteries belonging to the community. The other large-scale phenomenon is the high percentage 62% of inscriptions that present only the name of the deceased with a structure that we may call nomen singulum. If the percentages pertaining to the onomastic system cognomina singula 62%, duo nomina 34%, tria nomina 4% on the one hand fit coherently into the general process of the dissolution of the traditional onomastic system and consequent establishment of the single name system, on the other hand they seem to coherently reflect the actual social composition of the communities, which were predominantly composed of elements from the lower-middle class and with a substantial servile component.
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