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Another complex of graffiti inscriptions, all in Latin, is dated to between the late 3rd and first two decades of the 4th c.: the very famous perhaps more for the debates it has aroused than for its intrinsic value area of the so-called wall G under the confession of St. Peter’s in the Vatican. Here, different from what has been observed for the graffiti of the triclia, one sees a frenetic superimposition of different writings in the same very small space, without respect for the preceding messages, with no graphic order and with no concern for legibility Petrucci. The important fact that emerges from these inscriptions is the precocious occurrence of the christological monogram in the decussate form, used mostly as an abbreviation compendium scripturae in acclamatory contexts such as – – – et Simplici vivite in Christo; Nikasi vibas in Christo; Victor Gaudentia vivatis in Christo; Marcu bive in Christo. Also important, and in some ways surprising, Rome Metro Map is the absence of any mention of the Apostle’s name; nor, to this end, do some efforts appear persuasive to see its presence in some abbreviated monogrammatic forms the letters PE, effectively a laboratory reconstruction, i.e., through a presumed mechanism of transfigurations, superimpositions and tangents among alphabetical elements belonging to different inscriptions and hands. From the 4th c., however, the monogram PE is in fact widely documented in funerary inscriptions, as well in other types of inscriptions e.g., the contorniates, as a literal compendium of the congratulatory acclamation palma et laurus: a typically Late Antique formula which in some way could be considered specific to the Christians.

In the course of the 4th and 5th c., besides in the Roman sanctuaries in particular in Callisto, Marcellino e Pietro, Priscilla, the practice of devotional inscriptions scratched into the burial site spread to a great rural sanctuary, that of S. Felice at Nola, where on a small plaster panel texts are preserved in every way similar to those at Rome which record the names of visitors and sometimes that of the saint in the context of invocational formulae. The custom of extemporaneous devotional writings was common at Rome throughout the early Middle Ages, Rome Metro Map and in fact it is precisely during the course of the 6th-8th c. where we find its maximum diffusion as a phenomenon associated with pilgrimages ad limina. Cultic centers, all of them suburban, that preserve evidence of this devotional practice are the martyrs’ sanctuaries, esp. those of S. Calepodio on the Via Aurelia, Rome Metro Map Ponziano on the Via Portuense, Commodilla on the Via Ostiense, S. Callisto and Pretestato on the Via Appia, the anonymous basilica of the Via Ardeatina, S. Ippolito on the Via Tiburtina, S. Ermete and S. Panfilo on the Via Salaria, S. Valentino on the Via Flaminia.

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