Funerary Monuments and Collective Identity: From Roman Family to Christian Community

  title={Funerary Monuments and Collective Identity: From Roman Family to Christian Community},
  author={Ann Marie Yasin},
  journal={The Art Bulletin},
  pages={433 - 457}
  • A. Yasin
  • Published 1 September 2005
  • History
  • The Art Bulletin
Collective funerary monuments were common in the Roman world. In comparison, however, with early Imperial tombs, which memorialized individuals primarily in terms of their status within the family and served as vehicles for the self-presentation of the household group, Early Christian burial basilicas in North Africa of the fourth to sixth centuries CE redefined the concept of family. By gathering the graves of unrelated Christians into a common space, these churches commemorated them with… 
Exploring the Possibilities of the Family as Strategy in the Roman Empire and Early Christianity
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Rites of passage.
As a student nurse I fell for the lot. I happily went to theatre for a long stand, to supplies for a set of Fallopian tubes and set up a bed for a fractured tonsil at night sister's request. Not to
Generosus pre(s)b(iter)"; no. 25: "Octavianus zac(onus)"; no. 29: "Isportella zaconus
  • Haidra I: tomb
Compare Figures 29 and 12 and 30 and 21
  • Becherches aHaidra
See especially J. Scheid's fascinating discussion of the symbols and purificatory rituals of the family during the mourning period
  • Paulus's Epitome of Festus defines the days following burial as purifying the family: Festus, De verf>orum 180
  • 1984
426-28, traces the chronology and offers a tentative explanation for the simultaneous reduction to a single-name system among ordinary citizens and the "tenacious
    Egiptius di(aco)n(us)"; no. 57
      The only significant exception from North Africa seems to be the burial church at ancient Pupput (modem Hamrnarnet