Vincent Mobilia

The present dissertation illustrates the relations between paganism and Christianity from the dynasty
Giulio-Claudia until the c.d. Rome sack of 410 AD.
Within this chronological range, the pagan Empire, through a complex socio-political process, reached its Christianization, although it will still be possible, between the 4th and 6th centuries, to observe an important pagan component  and an access debate between the two opposing senatorial factions.
If the pagan and christian historiographical sources appear to be antithetical between them - above all regarding the controversial figure of Constantine - the same cannot be stated at epigraphic level and at a conceptual level where both religions appear to be marked by same practices of intolerance (and tolerance), of the same economic dynamics - before purely theological reasons - and from a monotheistic system that can to be applied also to paganism.
In order to conduct thorough and thorough research, adoption was deemed essential of a rigorous exegetical method, applied to the historiographical sources of manuscript tradition, to the numismatic finds, to the juridical sources and finally to the epigraphic sources, through the which - also through the careful use of secondary sources - it is possible to grasp the points of contact and differences between two systems, not only religious but political and social.

This article illustrates the way Leopardi has poetized elements of ancient history and classicism, analyzing each verse thematically. Starting from the personal story of Brutus, the poet expresses his personal poetic sentiment, building an exceptional thematic, moral and philosophical network.

The present dissertation illustrates the relations between paganism and Christianity from the dynasty Giulio-Claudia until the c.d. Rome sack of 410 AD. Within this chronological range, the pagan Empire, through a complex socio-political process, reached its Christianization, although it will still be possible, between the 4th and 6th centuries, to observe an important pagan component and an access debate between the two opposing senatorial factions. If the pagan and christian historiographical sources appear to be antithetical between them - above all regarding the controversial figure of Constantine - the same cannot be stated at epigraphic level and at a conceptual level where both religions appear to be marked by same practices of intolerance (and tolerance), of the same economic dynamics - before purely theological reasons - and from a monotheistic system that can to be applied also to paganism. In order to conduct thorough and thorough research, adoption was deemed essential of a rigorous exegetical method, applied to the historiographical sources of manuscript tradition, to the numismatic finds, to the juridical sources and finally to the epigraphic sources, through the which - also through the careful use of secondary sources - it is possible to grasp the points of contact and differences between two systems, not only religious but political and social.

This article illustrates the way Leopardi has poetized elements of ancient history and classicism, analyzing each verse thematically. Starting from the personal story of Brutus, the poet expresses his personal poetic sentiment, building an exceptional thematic, moral and philosophical network.

The following paper analyses the differences between pagan and Christian epigraphic funerary representation. The starting point is the third century AD, and particularly the Catacombs of San Callisto. The Christians - especially during the first three centuries of the history of Imperial Rome - did not have its own cemeteries and were buried or within their own land or in public cemeteries, with pagans. From the second half of the second century were built the first catacombs, which are to be understood not only as a "graveyard" but as a rich and precious container of information.
Reconstructing the history of this important underground cemetery is possible to carry out a comparison with the pagan funerary representation of the Augustan age.
It is very different from the Christian one, both from an iconographic and a content point. It is easily seen as a change of mentality perpetrated by the Christian religion is reflected both on epigraphic representation both on the visibility of epigraphic monuments. In fact, the pagan monuments were open and could reach more public and this would also explain the best pagan funerary art invoice. Inside the catacombs, the monuments are of lesser artistic invoice but of high historical and social content. The symbolism is very rich also because of the various persecutions which ceased only in 313 with the Edict of Milan by Constantine and Licinius.
The comparison between these two types of funerary representation should be understood to gather the change of mentality and sociality within that unicum that was Rome.