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By Laurie Brink, Deborah Green (eds.)
The differences and similarities between Roman, Jewish, and Christian burials delivers facts of social networks, relations existence, and, might be, non secular sensibilities. Is the Roman improvement from columbaria to catacombs the results of evolving non secular identities or just a question of a metamorphosis in burial models? Do the fabric is still from Jewish burials proof an adherence to historic customs, or the variation of rituals from surrounding cultures? What Greco-Roman funerary photos have been taken over and baptized as Christian ones? The solutions to those and different questions require that the cloth tradition be seen, each time attainable, in situ, via a number of disciplinary lenses and in gentle of historical texts. Roman historians (John Bodel, Richard Saller, Andrew Wallace-Hadrill), archaeologists (Susan Stevens, Amy Hirschfeld), students of rabbinic interval Judaism (Deborah Green), Christian historical past (Robin M. Jensen), and the recent testomony (David Balch, Laurie verge of collapse, O.P., Margaret M. Mitchell, Carolyn Osiek, R.S.C.J.) engaged in a examine journey to Rome and Tunisia to enquire imperial interval burials first hand. Commemorting the lifeless is the results of a 3 yr scholarly dialog on their findings.
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Extra info for Commemorating the Dead: Texts and Artifacts in Context: Studies of Roman, Jewish and Christian Burials
Example text
Personal correspondence, M. Axenenko and T. Vorobjeva, Pushkin State Museum of Fine Art, March 7, 2001. 28 Amy K. Hirschfeld The Study of the Jewish Catacombs I discuss the Roman Jewish catacombs separately rather than incorporate them into the previous discussion primarily to point out some differences in how they have been studied and because they have been treated separately in many ways by researchers, even up to the present day. There are only six known Jewish catacombs in Rome, and only one of those (the Monteverde catacomb) was known prior to the midnineteenth century.
Vat. Lat. 9143, fol. 127, quoted in H. J. Leon, Jews of Ancient Rome (Philadelphia: Jewish Publication Society of America, 1960). Leon, “Jewish Catacombs,” 306–307. In his New Tales of Old Rome (Boston: Houghton Mifflin, 1901), Rodolfo Lanciani failed to distinguish this burial spot 30 Amy K. Hirschfeld In the last half of the nineteenth century, in addition to investigating Christian cemeteries, the Pontifical Commission of Sacred Archaeology also supported the exploration of Jewish catacombs.
Valentino, and S. Callisto, which was recorded at this time as Coemeterium Zephyrini. As scholars with antiquarian interests, their work focused on early Christian burial practices in a comparative perspective. Although Chacon’s annotated interpretations were not very accurate and often amusing in their misinformation, much of his work was incorporated in Bosio’s later work. 16 Chacon’s colleague Philip van Winghe, aware of the deficiencies in his friend’s work, reproduced and revised the material more accurately.