![]() ![]() Since not all of the monuments are documented with a photograph, the restitution of the several inscriptions is made entirely on the basis on Dyggve’s sketches. Out of 13 inscriptions, 12 are carved in Latin, while one inscription is in Greek alphabet. The Roman-era inscriptions were undoubtedly transferred from a nearby Salonitan necropolis that was developed north and westward from the site. ![]() There are 13 inscriptions dated to the period from 2nd to 6th century and they are mostly fragmented. Most of these inscriptions are known only through Dyggve’s photographs and sketches that represent valuable documentation without which these monuments would have been completely unknown. In this article the presented inscriptions were found used as spolia of early Christian and medieval sacral and graveyard architecture. The site itself was not inside of the Roman city of Salona, but belonged to its eastern periphery. The aim of this work is to imbed these inscriptions within the familiar facts concerning this interesting early Christian service and contextualize them in view of the current research on public reading in Antiquity.ĭanish architect Ejnar Dyggve in 1931 conducted the archaeological excavations at the site Šuplja crkva (the so-called Hollow church), in which, apart from the significant finds of the architecture of the early Croatian and early Christian period, fifteen epigraphic monuments were found. Inscriptions mentioning the early Christian lectors have been discovered in Salona and Parentium. AD) in his De praescriptione hereticorum (41.8). Professional readers were active in earlyĬhristianity as well, from where they emerged as a service of early Church readers during the late 2nd or early 3rd century. They also agree that reading aloud, whether for the audience or for oneself, was present during entire Antiquity in particular cult actions, as well as during the private, public, and formal gatherings. Most experts agree that oral act was performed so that the content of text would be accurately conveyed to the audience. One of the reasons for the absence of the consensus is the lack of the antiquity text which could illustrate the rules for reading out loud, i.e. Over the last few decades research on reading aloud in Antiquity have experienced great momentum, however, without clear consensus among researchers on the main issue, which is – has it been read out loud to the audience from the manuscript or was it used a technique of oral delivery of the previously memorized text. ![]() The aim of this work is, along with the publication of these fragments, to make a comparison with the other epigraphic monuments and to expand our current knowledge about the service of ostiarius in the early Christian church. Latin text, some special characters, but also the fact that the sarcophagus itself was originally made in 3rd (or perhaps late 2nd) century and remodelled in 5th century. The sarcophagus shows several interesting features which include the Vulgar ![]() These men were probably buried in a span of a year or two, which is concluded by partially preserved mention of the indictions. the ostiaries (porters) in the Salonitan early Christian church. From the other inscription, which commemorated the person later deceased, we know that his name was Anastasius. The inscription on the central field belonged to an unknown person who was buried the first in the sarcophagus. The fragments bear two inscriptions from which reads that in the sarcophagus were buried two persons. In the depot of the Museum of Croatian Archaeological Monuments in Split are being kept two fragments of the sarcophagus which were found 85 years ago, during the archaeological excavations in Solin on a site called Šuplja crkva. ![]()
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