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Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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1

The Ionic capital in late antique Rome. Roma: G. Bretschneider, 1988.

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2

Families in the Roman and late antique world. London: Continuum, 2012.

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3

Kalas, Gregor, and Ann Dijk, eds. Urban Developments in Late Antique and Medieval Rome. NL Amsterdam: Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789462989085.

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A narrative of decline punctuated by periods of renewal has long structured perceptions of Rome’s late antique and medieval history. In their probing contributions to this volume, a multi-disciplinary group of scholars provides alternative approaches to understanding the period. Addressing developments in governance, ceremony, literature, art, music, clerical education and the construction of the city’s identity, the essays examine how a variety of actors, from poets to popes, productively addressed the intermittent crises and shifting dynamics of these centuries in ways that bolstered the city’s resilience. Without denying that the past (both pre-Christian and Christian) consistently remained a powerful touchstone, the studies in this volume offer rich new insights into the myriad ways that Romans, between the fifth and the eleventh centuries, creatively assimilated the past as they shaped their future.
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4

Lavan, Luke, and Michael Mulryan. The archaeology of late antique "paganism". Leiden: Brill, 2011.

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5

Epirus Vetus: The archaeology of a late antique province. London: Duckworth, 2003.

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6

Salzman, Michele Renee. Pagans and Christians in late antique Rome: Conflict, competition, and coexistence in the fourth century. New York: Cambridge University Press, 2015.

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7

Economic evidence and the changing nature of urban space in late antique Rome. Barcelona: Publicacions i Edicions de la Universitat de Barcelona, 2012.

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8

City and school in late antique Athens and Alexandria. Berkeley: University of California Press, 2006.

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9

Hidryma, Trapeza Kyprou Politistiko, ed. The international role of late antique Cyprus. Nicosia: The Bank of Cyprus Cultural Foundation, 2000.

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10

Ubric Rabaneda, Purificación. Writing History in Late Antique Iberia. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789463729413.

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This volume reflects on the motivations underpinning the writing of history in Late Antique Iberia, emphasising its theoretical and practical aspects and outlining the social, political and ideological implications of the constructions and narrations of the past. The volume includes general topics related to the writing of history, such as the historiographical debates on writing history, the praxis of history writing and the role of central and local powers in the construction of the past, the legitimacy of history, the exaltation of Christian history to the detriment of other religious beliefs, and the perception of time in hagiographical texts. Further points of interest in the volume are the specific studies on the historiographical culture. All these issues are analysed from an innovative perspective, which combines traditional subjects with new historiographical topics, such as the configuration of historical discourse through another type of documentation like councils, hagiography or legislation.
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11

Denzey, Nicola. Early Modern Invention of Late Antique Rome. University of Cambridge ESOL Examinations, 2020.

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12

Salzman, Michele Renee, Marianne Sághy, and Rita Lizzi Testa, eds. Pagans and Christians in Late Antique Rome. Cambridge University Press, 2015. http://dx.doi.org/10.1017/cbo9781316274989.

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13

Lewis, Nicola Denzey. Early Modern Invention of Late Antique Rome. University of Cambridge ESOL Examinations, 2020.

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14

Kalas, Gregor, and Ann van Dijk, eds. Urban Developments in Late Antique and Medieval Rome. Amsterdam University Press, 2021. http://dx.doi.org/10.1017/9789048541492.

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15

Kalas, Gregor, and Ann Dijk, eds. Urban Developments in Late Antique and Medieval Rome. Amsterdam University Press, 2021. http://dx.doi.org/10.1515/9789048541492.

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16

Machado, Carlos. Urban Space and Aristocratic Power in Late Antique Rome. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198835073.001.0001.

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This book analyses the physical, social, and cultural history of Rome in late antiquity. Between AD 270 and 535, the former capital of the Roman empire experienced a series of dramatic transformations in its size, appearance, political standing, and identity, as emperors moved to other cities and the Christian church slowly became its dominating institution. Urban Space and Aristocratic Power in Late Antique Rome provides a new picture of these developments, focusing on the extraordinary role played by members of the traditional elite, the senatorial aristocracy, in the redefinition of the city, its institutions, and spaces. During this period, Roman senators and their families became increasingly involved in the management of the city and its population, in building works, and in the performance of secular and religious ceremonies and rituals. As this study shows, for approximately three hundred years the houses of the Roman elite competed with imperial palaces and churches in shaping the political map and the social life of the city. Making use of modern theories of urban space, the book considers a vast array of archaeological, literary, and epigraphic documents to show how the former centre of the Mediterranean world was progressively redefined and controlled by its own elite.
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17

Rollason, Nikki. Gifts of Clothing in Late Antique Literature. Taylor & Francis Group, 2016.

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18

Rollason, Nikki. Gifts of Clothing in Late Antique Literature. Taylor & Francis Group, 2016.

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19

Rollason, Nikki. Gifts of Clothing in Late Antique Literature. Taylor & Francis Group, 2016.

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20

Rollason, Nikki. Gifts of Clothing in Late Antique Literature. Taylor & Francis Group, 2016.

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21

William, Bowden, Lavan Luke, and Machado Carlos, eds. Recent research on the late antique countryside. Leiden: Brill, 2003.

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22

Classicism and Christianity in Late Antique Latin Poetry. University of California Press, 2019.

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23

Marianne Sághy, Michele Salzman, and Rita Lizzi Testa. Pagans and Christians in Late Antique Rome: Conflict, Competition, and Coexistence in the Fourth Century. Cambridge University Press, 2015.

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24

Word Becomes Image: Openwork Vessels as a Reflection of Late Antique Transformation. Archaeopress, 2015.

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25

Meredith, Hallie G. Word Becomes Image: Openwork Vessels As a Reflection of Late Antique Transformation. Archaeopress, 2015.

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26

Urban Space and Aristocratic Power in Late Antique Rome: Ad 270-535. Oxford University Press, 2019.

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27

Salzman, Michele Renee, Rita Lizzi Testa, and Marianne Sághy. Pagans and Christians in Late Antique Rome: Conflict, Competition, and Coexistence in the Fourth Century. Cambridge University Press, 2015.

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28

City And School In Late Antique Athens And Alexandria. University of California Press, 2008.

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29

Urban Developments in Late Antique and Medieval Rome: Revising the Narrative of Renewal. Amsterdam University Press, 2021.

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30

Kalas, Gregor, and Ann van Dijk. Urban Developments in Late Antique and Medieval Rome: Revising the Narrative of Renewal. Amsterdam University Press, 2021.

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31

Garipzanov, Ildar. Monograms, Early Christians, and Late Antique Culture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0005.

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This chapter surveys the origins of monograms in the Hellenistic world and their early usage in republican and early imperial Rome, and continues with a general overview of quantitative and qualitative changes in their application in the third and fourth centuries AD. It also examines the more general cultural background to the increasing popularity of late antique monograms as protective and intercessory devices, suggesting that the growing use of such invocational monograms in visual communication paralleled the increasing popularity of acclamations in oral communication. Finally, it employs a contextualized study of the dedication monogram in the Calendar of 354 as a window into fourth-century Roman calligraphic culture. The concluding section discusses the development of a new, contemplative quality of calligraphic monograms in the late fourth century, and shows how some Neoplatonic ideas and their Christian adaptations affected late antique graphicacy.
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32

(Editor), Hagit Amiray, and Bas Ter Haar Romeny (Editor), eds. From Rome to Constantinople: Studies in Honour of Averil Cameron (Late Antique History and Religion). Peeters, 2007.

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33

Radical Traditionalism: The Influence of Walter Kaegi in Late Antique, Byzantine, and Medieval Studies. Lexington Books, 2018.

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34

Fuhrer, Therese. Carthage—Rome—Milan. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198768098.003.0009.

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In the autobiographical narrative of Confessions 3 to 9, Augustine stages his early years in the urban spaces of Carthage, Rome, and Milan, which are among the most important cities of the late antique world. Each of these cities is assigned the role of a transit point on the way to moral and theological purification, associated with events and experiences that are subsequently assigned a particular significance which is transferred onto the place. Augustine’s Bildungsroman is thus also a kind of travel novel in a landscape defined by emotions and intellectual achievements; that is, in a psychogeography that leads ever further into the ‘inner person’, and reveals what is often interpreted in the history of philosophy as the discovery of subjectivity and interiority. Augustine’s narrative thus produces a series of imaginary or—according to Henri Lefebvre—‘abstract spaces’ which overlay, but do not erase, the ‘absolute’ or ‘real space’.
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35

Gifts of Clothing in Late Antique Literature Taking on the Mantle of Authority. Taylor & Francis Group, 2016.

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36

West-Harling, Veronica. Rome, Ravenna, and Venice, 750-1000. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198754206.001.0001.

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The richest and most politically complex regions in Italy in the earliest Middle Ages were the Byzantine sections of the peninsula, thanks to their links with the most coherent early medieval state, the Byzantine Empire. This comparative study of the histories of Rome, Ravenna, and Venice arises from their unifying element: their common Byzantine past, since all three escaped being incorporated into the Lombard kingdom in the late seventh and early eighth centuries. By 750, however, their political links with the Byzantine Empire were irrevocably severed, except in the case of Venice. Thus, after 750, and in the ninth and tenth centuries, did these cities remain socially and culturally heirs of Byzantium in their political structures, social organization, material culture, ideological frame of reference, and representation of identity? Did they become part of the Western political and ideological framework of Italy: Frankish Carolingian in the ninth, and German Ottonian in the tenth, centuries? This book attempts to identify and analyse the ways in which each of these cities preserved the continuity of structures of the late antique and Byzantine cultural and social world; or in which they adapted each and every element available in Italy to their own needs, at various times, and in various ways. It does so through a story which encompasses the main contemporary narratives, the documentary evidence, recent archaeological discoveries, and discussions on art history, and it follows the markers of status and identity through titles, names, ethnic groups, liturgy and ritual, foundation myths, representations, symbols, and topographies of power
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37

Moralee, Jason. Living and Working on the Capitoline Hill. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0003.

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Chapter 2 surveys the evidence for the maintenance of the Capitoline Hill’s temples, statues, festivals, and administrative uses into the sixth century. While imperial rites celebrated at the Capitol faded in significance by the end of the third century, the hill was at the heart of the social and administrative worlds of late antique Rome. The chapter thus turns to the ways in which the hill was embedded in multiple late Roman neighborhoods and used for administrative purposes. Even as Rome’s urban environment was undergoing serious transformations in the use of public spaces, archaeology, epigraphy, and literary sources demonstrate that the Capitoline Hill was surrounded by neighborhoods displaying a high degree of sociability and commerce throughout this period.
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38

Parker, Lucy. Symeon Stylites the Younger and Late Antique Antioch. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192865175.001.0001.

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Abstract Symeon Stylites the Younger and Late Antique Antioch explores the authority of a holy man and its limitations in times of crisis, with a particular focus on the little-studied Antiochene stylite Symeon the Younger. Symeon the Younger (c.521–92) lived through a period of repeated disasters in the region of Antioch, including earthquakes, plagues, and Persian invasions. The book explores how Symeon and his supporters reacted to these crises, which posed a powerful challenge to the claims of holy men to be able to protect their supplicants. It argues that crisis laid bare theological and emotional tensions that had always existed around the role of a holy man as intercessor between God and his supplicants. It considers various texts associated with the stylite, including his sermon collection, his hagiographic Life, and the Life of his mother, Martha, setting these in the broader context of society and culture in the late Roman empire and of developments in hagiography over time. The sermon collection and the Life of Symeon show that the stylite was a divisive figure who played on social tensions and scapegoated the wealthy notables of Antioch for disaster. The Life of Martha reflects a reorientation of priorities for the cult, offering an original vision of holiness based on participation in liturgy and the sacraments. The tensions evinced in these texts are reflected in other hagiographies from the period, offering a new perspective on the state of the Roman empire in the sixth and seventh centuries.
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39

Kiesel, Dagmar, and Cleophea Ferrari, eds. Gerechter Krieg? Klostermann, 2018. http://dx.doi.org/10.5771/9783465143406.

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The question of "just war" weaves a complex historical and systematic net between Orient and Occident as well as between antiquity and the present. Christianity and Islam, poetry and philosophy are both faced with the challenge of situating justice in a phenomenon that by its very nature bears the stigma of cruelty, given diverging dogmatic or methodological premises. This volume offers a variety of perspectives on the subject, from the Greek tragedy via Plato, Aristotle and the philosophy in Rome (Cicero) and the late antique Christian discussion (Augustinus) to the question of humanitarian interventions. Another focus is the Islamic debate from the Middle Ages to the present.
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40

Whately, Conor. Thucydides, Procopius, and the Historians of the Later Roman Empire. Edited by Sara Forsdyke, Edith Foster, and Ryan Balot. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199340385.013.18.

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This chapter discusses Thucydides’ influence on the historians of late antiquity, with a particular emphasis on Procopius. Topics include an overview of history writing in late antiquity; a look at some basic Thucydidean borrowings, from subject matter to types of episodes; a discussion of rhetoric and education in late antiquity and its role in fostering Thucydides’ impact; the particular place that Thucydides’ description of the siege of Plataea had in later accounts of sieges; and a discussion of Procopius’ particular engagement with Thucydides. The chapter argues that Thucydides’ evident influence was not the result of a malaise among those late antique historians who chose to write classicizing, “old-fashioned” histories, but rather of the immediate usefulness of Thucydides’ approach for those interested in war and politics.
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41

Marsham, Andrew. “God’s Caliph” Revisited. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190498931.003.0001.

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This chapter reviews the evidence for the use of the title “God’s caliph” in the early Islamic period. It makes the case that the Islamic ruler’s titles closely resembled those of their Roman rivals and, like their Roman counterparts, should be understood as addressing diverse audiences, with the “protocollary” title “commander of the faithful” being used most commonly and in all contexts, and with “God’s caliph” being used less frequently and often in courtly or panegyric contexts. Intertextualities between the Qurʾān, the caliphal title, and wider Late Antique discourse around the idea of Man as being made in God’s image are placed in the context of conflict between Rome and the Umayyads.
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42

von Stackelberg, Katharine T., and Elizabeth Macaulay-Lewis, eds. Housing the New Romans. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190272333.001.0001.

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This volume investigates how appropriation and allusion facilitated the reception of Classical Greece and Rome and ancient Egypt through place-making, specifically through the requisition and redeployment of Classicizing and Egyptianizing tropes to create Neo-Antique sites of “dwelling” and place-making oriented toward private life (houses, hotels, clubs, tombs, and gardens) in the late eighteenth, nineteenth, and twentieth centuries. The essays cover both European and American iterations of place-making, including the Hôtel de Beauharnais, Paris; Sir John Soane’s houses in London and Ealing; Charles Garnier’s L’Histoire de l’habitation humaine at the 1889 Exposition Universelle, Paris; Woodlawn Cemetery, New York City; the Congress Hotel in Chicago; and the Getty Villa, Malibu. Collectively these essays consider all aspects of architectural reception regarding domestic space, from architectural facades to domestic interiors and landscaped exteriors (or greenscapes). Combining the textual analysis of reception studies with material evidence of art and archaeology, the volume advocates for a new way of thinking about the reception of ancient architecture: the Neo-Antique, rather than the Neoclassical and Neo-Egyptian. It provides a variety of critical interpretative frameworks that can apply to the study of architectural reception including “art as agency,” material culture, archaeological analysis, “aberrant decoding,” and hyperreality.
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43

Sauer, Eberhard, ed. Sasanian Persia. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474401012.001.0001.

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The Sasanian Empire (third-seventh centuries) was one of the largest empires of antiquity, stretching from Mesopotamia to modern Pakistan and from Central Asia to the Arabian Peninsula. This mega-empire withstood powerful opponents in the steppe and expanded further in Late Antiquity, whilst the Roman world shrunk in size. Recent research has revealed the reasons for this success, notably population growth in some territories, economic prosperity and urban development, made possible through investment in agriculture and military infrastructure on a scale unparalleled in the late antique world. This volume explores the empire’s relations with its neighbours and key phenomena which contributed to its wealth and power, from the empire’s armed forces to agriculture, trade and treatment of minorities. The latest discoveries, notably major urban foundations, fortifications and irrigations systems, feature prominently. An empire whose military might and urban culture rivalled Rome and foreshadowed the caliphate will be of interest to scholars of the Roman and Islamic world.
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44

Moralee, Jason. Experiencing and Remembering the Capitoline Hill. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0005.

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Chapter 4 examines the ways in which the Capitoline Hill was experienced by those living in late antique Rome, from the ongoing visibility of the Temple of Jupiter Optimus Maximus to toponyms that supplied a bridge to events from the distant past. Just as the Capitoline Hill was deeply rooted in the Romans’ sense of themselves as an urban community, the image of the Capitol reverberated into literary productions in the last half of the fourth century, first in Roman intellectual circles and then beyond. The Capitol’s linkage to the eternity of the empire, and the waning importance placed on stopping on the Capitol for legitimating the emperor’s authority, became a way for historians, such as Eunapius, Olympiodorus, and Procopius, to talk about and understand the fragility of the Roman state as it faced the barbarian wars of the fifth and sixth centuries.
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45

Moralee, Jason. Epilogue. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0009.

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The epilogue traces the afterlife of the Capitoline Hill’s late antique history, the unresolved tension between the valuation and devaluation of the Capitol’s multiplying and variegated histories into the Middle Ages. The Capitol was a physical space that structured the lives and urban environment of postclassical Rome, and it was an imaginary location that animated an affective engagement with the hill’s traditions as well as Christian polemics against the materiality of pagan cults. It became one of the Seven Wonders of the World, a notable stop for sightseeing tours, and the location of an incredible collection of statues called the Salvatio Civium. In the Middle Ages, the Capitoline Hill became even more mystically charged than it had ever been in its long history. What ended the hill’s ancient legacy was not the so-called Dark Ages but Fascist urban planning and modern assertions of the value of heritage.
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46

Gassman, Mattias P. Worshippers of the Gods. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190082444.001.0001.

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Worshippers of the Gods Worshippers of the Gods tells how the Latin writers who witnessed the political and social rise of Christianity rethought the role of traditional religion in the empire and city of Rome. In parallel with the empire’s legal Christianisation, it traces changing attitudes toward paganism from the last empire-wide persecution of Christians under the Tetrarchy to the removal of state funds from the Roman cults in the early 380s. Influential recent scholarship has seen Christian polemical literature—a crucial body of evidence for late antique polytheism—as an exercise in Christian identity-making. In response, Worshippers of the Gods argues that Lactantius, Firmicus Maternus, Ambrosiaster, and Ambrose offered substantive critiques of traditional religion shaped to their political circumstances and to the preoccupations of contemporary polytheists. By bringing together this polemical literature with imperial laws, pagan inscriptions, and the letters and papers of the senator Symmachus, Worshippers of the Gods reveals the changing horizons of Roman thought on traditional religion in the fourth century. Through its five interlocking case studies, it shows how key episodes in the Empire’s religious history—the Tetrarchic persecution, Constantine’s adoption of Christianity, the altar of Victory affair, and the ‘disestablishment’ of the Roman cults—shaped contemporary conceptions of polytheism. It also argues that the idea of a unified ‘paganism’, often seen as a capricious invention by Christian polemicists, actually arose as a Christian response to the eclectic, philosophical polytheism in vogue at Rome.
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47

Gardner, Hunter H. Pestilence and the Body Politic in Latin Literature. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198796428.001.0001.

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Lucretius, Vergil, and Ovid developed important conventions of the Western plague narrative as a response to the breakdown of the Roman res publica in the mid-first century CE and the reconstitution of stabilized government under the Augustan Principate (31 BCE–14 CE). Relying on the metaphoric relationship between the human body and the body politic, these authors use largely fictive representations of epidemic disease to address the collapse of the social order and suggest remedies for its recovery. Plague as such functions frequently in Roman texts to enact a drama in which the concerns of the individual must be weighed against those of the collective. In order to understand the figurative potential of plague, this book evaluates the reality of epidemic disease in Rome, in light of twentieth-century theories of plague discourse, those of Artaud, Foucault, Sontag, and Girard, in particular. Pestilence and the Body Politic in Latin Literature identifies consistent features of the outbreaks described by Roman epic poets, charting the emergence of Golden-Age imagery, emphasis on bodily dissolution, and poignant accounts of broken familial bonds. Such features are expressed through Roman idioms that provocatively recall the discourse of civil strife that characterized the last century of the Roman Republic. The final chapters examine key moments in the resurgence of Roman plague topoi, beginning with early imperial poets (Lucan, Seneca, and Silius Italicus), and concluding with discussion of late antique Christian poetry, paintings of the late Italian Renaissance, and Anglo-American novels and films.
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48

Garipzanov, Ildar. The Power of the Cross and Cruciform Devices in the Carolingian World. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815013.003.0010.

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This chapter shows the unquestionable role of the sign of the cross as the primary sign of divine authority in Carolingian material and manuscript culture, a role partly achieved at the expense of the diminishing symbolic importance of the late antique christograms. It also analyses the appearance of new cruciform devices in the ninth century as well as the adaptation of the early Byzantine tradition of cruciform invocational monograms in Carolingian manuscript culture, as exemplified in the Bible of San Paolo fuori le mura and several other religious manuscripts. The final section examines some Carolingian carmina figurata and, most importantly, Hrabanus Maurus’ In honorem sanctae crucis, as a window into Carolingian graphicacy and the paramount importance of the sign of the cross as its ultimate organizing principle.
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49

Pohl, Walter. Social Cohesion, Breaks, and Transformations in Italy, 535–600. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198777601.003.0004.

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When the Gothic War began in Italy in 535, the country still conserved many features of classical culture and late antique administration. Much of that was lost in the political upheavals of the following decades. Building on Chris Wickham’s work, this contribution sketches an integrated perspective of these changes, attempting to relate the contingency of events to the logic of long-term change, discussing political options in relation to military and economic means, and asking in what ways the erosion of consensus may be understood in a cultural and religious context. What was the role of military entrepreneurs of more or less barbarian or Roman extraction in the distribution or destruction of resources? How did Christianity contribute to the transformation of ancient society? The old model of barbarian invasions can contribute little to understanding this complex process. It is remarkable that for two generations, all political strategies in Italy ultimately failed.
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50

Lapidge, Michael. The Roman Martyrs. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198811367.001.0001.

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The Roman Martyrs contains translations of forty Latin passiones of saints who were martyred in Rome or its near environs, during the period before the ‘peace of the Church’ (c. 312). Some of these Roman martyrs are universally known — SS. Agnes, Sebastian or Laurence, for example — but others are scarcely known outside the ecclesiastical landscape of Rome itself. Each of the translated passiones, which vary in length from a few paragraphs to over ninety, is accompanied by an individual introduction and commentary; the translations are preceded by an Introduction which describes the principal features of this little-known genre of Christian literature. The Roman passiones martyrum have never previously been collected together, and have never been translated into a modern language. They were mostly composed during the period 425 x 675, by anonymous authors who who were presumably clerics of the Roman churches or cemeteries which housed the martyrs’ remains. It is clear that they were composed in response to the huge explosion of pilgrim traffic to martyrial shrines from the late fourth century onwards, at a time when authentic records (protocols) of their trials and executions had long since vanished, and the authors of the passiones were obliged to imagine the circumstances in which martyrs were tried and executed. The passiones are works of pure fiction; and because they abound in ludicrous errors of chronology, they have been largely ignored by historians of the early Church. But although they cannot be used as evidence for the original martyrdoms, they nevertheless allow a fascinating glimpse of the concerns which animated Christians during the period in question: for example, the preservation of virginity, or the ever-present threat posed by pagan practices. And because certain aspects of Roman life will have changed little between (say) the second century and the fifth, the passiones throw valuable light on many aspects of Roman society, not least the nature of a trial before an urban prefect, and the horrendous tortures which were a central feature of such trials. Above all, perhaps, the passiones are an indispensable resource for understanding the topography of late antique Rome and its environs, since they characteristically contain detailed reference to the places where the martyrs were tried, executed, and buried. The book contains five Appendices containing translations of texts relevant to the study of Roman martyrs: the Depositio martyrum of A.D. 354 (Appendix I); the epigrammata of Pope Damasus d. 384) which pertain to Roman martyrs treated in the passiones (II); entries pertaining to Roman martyrs in the Martyrologium Hieronymianum (III); entries in seventh-century pilgrim itineraries pertaining to shrines of Roman martyrs in suburban cemeteries (IV); and entries commemorating these martyrs in early Roman liturgical books (V).
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