Buddhism is the world's fourth-largest religion with over 520 million followers, or over 7% of the global population, known as Buddhists. Buddhism encompasses a variety of traditions and spiritual practices based on original teachings attributed to the Buddha and resulting interpreted philosophies. Buddhism originated in ancient India as a Sramana tradition sometime between the 6th and 4th centuries BCE, spreading through much of Asia. Two major extant branches of Buddhism are recognized by scholars: Theravada and Mahayana. Most Buddhist traditions share the goal of overcoming suffering and the cycle of death and rebirth, either by the attainment of Nirvana or through the path of Buddhahood. Buddhist schools vary in their interpretation of the path to liberation, the relative importance and canonicity assigned to the various Buddhist texts, their specific teachings and practices. Observed practices include taking refuge in the Buddha, the Dharma and the Sangha, observance of moral precepts, monasticism and the cultivation of the Paramitas.
Theravada Buddhism has a widespread following in Sri Lanka and Southeast Asia such as Myanmar and Thailand. Mahayana, which includes the traditions of Pure Land, Nichiren Buddhism and Tiantai, is found throughout East Asia. Vajrayana, a body of teachings attributed to Indian adepts, may be viewed as a separate branch or as an aspect of Mahayana Buddhism. Tibetan Buddhism, which preserves the Vajrayana teachings of eighth-century India, is practiced in the countries of the Himalayan region and Kalmykia. Buddhism is an Indian religion attributed to the teachings of the Buddha born Siddhārtha Gautama, known as the Tathāgata and Sakyamuni. Early texts have his personal name as "Gautama" or "Gotama" without any mention of "Siddhārtha," which appears to have been a kind of honorific title when it does appear; the details of Buddha's life are mentioned in many Early Buddhist Texts but are inconsistent, his social background and life details are difficult to prove, the precise dates uncertain. The evidence of the early texts suggests that he was born as Siddhārtha Gautama in Lumbini and grew up in Kapilavasthu, a town in the plains region of the modern Nepal-India border, that he spent his life in what is now modern Bihar and Uttar Pradesh.
Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya, he was born in Lumbini gardens. However, scholars such as Richard Gombrich consider this a dubious claim because a combination of evidence suggests he was born in the Shakyas community – one that gave him the title Shakyamuni, the Shakya community was governed by a small oligarchy or republic-like council where there were no ranks but where seniority mattered instead; some of the stories about Buddha, his life, his teachings, claims about the society he grew up in may have been invented and interpolated at a time into the Buddhist texts. According to the Buddhist sutras, Gautama was moved by the innate suffering of humanity and its endless repetition due to rebirth, he set out on a quest to end this repeated suffering. Early Buddhist canonical texts and early biographies of Gautama state that Gautama first studied under Vedic teachers, namely Alara Kalama and Uddaka Ramaputta, learning meditation and ancient philosophies the concept of "nothingness, emptiness" from the former, "what is neither seen nor unseen" from the latter.
Finding these teachings to be insufficient to attain his goal, he turned to the practice of asceticism. This too fell short of attaining his goal, he turned to the practice of dhyana, which he had discovered in his youth, he famously sat in meditation under a Ficus religiosa tree now called the Bodhi Tree in the town of Bodh Gaya in the Gangetic plains region of South Asia. He gained insight into the workings of karma and his former lives, attained enlightenment, certainty about the Middle Way as the right path of spiritual practice to end suffering from rebirths in Saṃsāra; as a enlightened Buddha, he attracted followers and founded a Sangha. Now, as the Buddha, he spent the rest of his life teaching the Dharma he had discovered, died at the age of 80 in Kushinagar, India. Buddha's teachings were propagated by his followers, which in the last centuries of the 1st millennium BCE became over 18 Buddhist sub-schools of thought, each with its own basket of texts containing different interpretations and authentic teachings of the Buddha.
The Four Truths express the basic orientation of Buddhism: we crave and cling to impermanent states and things, dukkha, "incapable of satisfying" and painful. This keeps us caught in saṃsāra, the endless cycle of repeated rebirth and dying again, but there is a way to liberation from this endless cycle to the state of nirvana, namely following the Noble Eightfold Path. The truth of dukkha is the basic insight that life in this mundane world, with its clinging and craving to impermanent states and things is dukkha, unsatisfactory. Dukkha can be translated as "incapable of satisfying," "the unsatisfactory nature and the general insecurity of all conditioned phenomena". Dukkha is most translated as "suffering," but this is inaccurate, since it refers not to episodic suffering, but to the intrinsically unsat
Communes of France
The commune is a level of administrative division in the French Republic. French communes are analogous to civil townships and incorporated municipalities in the United States and Canada, Gemeinden in Germany, comuni in Italy or ayuntamiento in Spain; the United Kingdom has no exact equivalent, as communes resemble districts in urban areas, but are closer to parishes in rural areas where districts are much larger. Communes are based on historical geographic communities or villages and are vested with significant powers to manage the populations and land of the geographic area covered; the communes are the fourth-level administrative divisions of France. Communes vary in size and area, from large sprawling cities with millions of inhabitants like Paris, to small hamlets with only a handful of inhabitants. Communes are based on pre-existing villages and facilitate local governance. All communes have names, but not all named geographic areas or groups of people residing together are communes, the difference residing in the lack of administrative powers.
Except for the municipal arrondissements of its largest cities, the communes are the lowest level of administrative division in France and are governed by elected officials with extensive autonomous powers to implement national policy. A commune is city, or other municipality. "Commune" in English has a historical bias, implies an association with socialist political movements or philosophies, collectivist lifestyles, or particular history. There is nothing intrinsically different between commune in French; the French word commune appeared in the 12th century, from Medieval Latin communia, for a large gathering of people sharing a common life. As of January 2015, there were 36,681 communes in France, 36,552 of them in metropolitan France and 129 of them overseas; this is a higher total than that of any other European country, because French communes still reflect the division of France into villages or parishes at the time of the French Revolution. The whole territory of the French Republic is divided into communes.
This is unlike some other countries, such as the United States, where unincorporated areas directly governed by a county or a higher authority can be found. There are only a few exceptions: COM of Saint-Martin, it was a commune inside the Guadeloupe région. The commune structure was abolished when Saint-Martin became an overseas collectivity on 22 February 2007. COM of Wallis and Futuna, which still is divided according to the three traditional chiefdoms. COM of Saint Barthélemy, it was a commune inside the Guadeloupe region. The commune structure was abolished when Saint-Barthélemy became an overseas collectivity on 22 February 2007. Furthermore, two regions without permanent habitation have no communes: TOM of the French Southern and Antarctic Lands Clipperton Island in the Pacific Ocean In metropolitan France, the average area of a commune in 2004 was 14.88 square kilometres. The median area of metropolitan France's communes at the 1999 census was smaller, at 10.73 square kilometres. The median area is a better measure of the area of a typical French commune.
This median area is smaller than that of most European countries. In Italy, the median area of communes is 22 km2. Switzerland and the Länder of Rhineland-Palatinate, Schleswig-Holstein, Thuringia in Germany were the only places in Europe where the communes had a smaller median area than in France; the communes of France's overseas départements such as Réunion and French Guiana are large by French standards. They group into the same commune several villages or towns with sizeable distances among them. In Réunion, demographic expansion and sprawling urbanization have resulted in the administrative splitting of some communes; the median population of metropolitan France's communes at the 1999 census was 380 inhabitants. Again this is a small number, here France stands apart in Europe, with the lowest communes' median population of all the European countries; this small median population of French communes can be compared with Italy, where the median population of communes in 2001 was 2,343 inhabitants, Belgium, or Spain.
The median population given here should not hide the fact that there are pronounced differences in size between French communes. As mentioned in the introduction, a commune can be a city of 2 million inhabitants such as Paris, a town of 10,000 inhabitants, or just a hamlet of 10 inhabitants. What the median population tells us is that the vast majority of the French communes only have a few hundred inhabitants. In metropolitan France just over 50 percent of the 36,683 communes have fewer than 500 inhabitants a
In ancient Rome and balneae were facilities for bathing. Thermae refers to the large imperial bath complexes, while balneae were smaller-scale facilities, public or private, that existed in great numbers throughout Rome. Most Roman cities had at least one, if not many, such buildings, which were centres not only for bathing, but socializing, reading as well. Roman bath-houses were provided for private villas, town houses, forts, they were supplied with water from an adjacent river or stream, or more by an aqueduct. The water would be heated by a log fire before being channelled into the hot bathing rooms; the design of baths is discussed by Vitruvius in De Architectura. Thermae, balineae and balineum may all be translated as "bath" or "baths", though Latin sources distinguish among these terms. Balneum or balineum, derived from the Greek βαλανεῖον signifies, in its primary sense, a bath or bathing-vessel, such as most persons of any consequence among the Romans possessed in their own houses, hence the chamber which contained the bath, the proper translation of the word balnearium.
The diminutive balneolum is adopted by Seneca to designate the bathroom of Scipio, in the villa at Liternum, is expressly used to characterize the modesty of republican manners as compared with the luxury of his own times. But when the baths of private individuals became more sumptuous, comprised many rooms, instead of the one small chamber described by Seneca, the plural balnea or balinea was adopted, which still, in correct language, had reference only to the baths of private persons, thus Cicero terms the baths at the villa of his brother Quintus balnearia. Balneae and balineae, which according to Varro have no singular number, were the public baths, but this accuracy of diction is neglected by many of the subsequent writers, by the poets, amongst whom balnea is not uncommonly used in the plural number to signify the public baths, since the word balneae could not be introduced in a hexameter verse. Pliny in the same sentence, makes use of the neuter plural balnea for public, of balneum for a private bath.
Thermae meant baths of warm water. Writers, use these terms without distinction, thus the baths erected by Claudius Etruscus, the freedman of the Emperor Claudius, are styled by Statius balnea, by Martial Etrusci thermulae. In an epigram by Martial—subice balneum thermis—the terms are not applied to the whole building, but to two different chambers in the same edifice. A public bath was built around three principal rooms: the caldarium, the tepidarium and the frigidarium; some thermae featured steam baths: the sudatorium, a moist steam bath, the laconicum, a dry hot room much like a modern sauna. By way of illustration, this article will describe the layout of Pompeii's Old Baths adjoining the forum, which are among some of the best-preserved Roman baths; the references are to the floor plan pictured to the right. The whole building comprises one for men and the other for women, it has six different entrances from the street, one of which gives admission to the smaller women's set only. Five other entrances lead to the men's department, of which two, communicate directly with the furnaces, the other three with the bathing apartments.
Passing through the principal entrance, a, removed from the street by a narrow footway surrounding the building and after descending three steps, the bather would find a small chamber on his left with a water closet, proceed into a covered portico, which ran round three sides of an open court. These together formed the vestibule of the baths; this atrium was the exercise ground for the young men, or served as a promenade for visitors to the baths. Within this court the keeper of the baths, who exacted the quadrans paid by each visitor, was stationed; the room f, which runs back from the portico, might have been appropriated to him. In this court, advertisements for the theatre, or other announcements of general interest, were posted up, one of which, announcing a gladiatorial show, still remains. At the sides of the entrance were seats. A passage leads into the apodyterium, a room for undressing in which all visitors must have met before entering the baths proper. Here, the bathers removed their clothing, taken in charge by slaves known as capsarii, notorious in ancient times for their dishonesty.
The apodyterium was a spacious chamber, with stone seats along three sides of the wall. Holes are still visible on the walls, mark the places where the pegs for the bathers' clothes were set; the chamber was lighted by a glass window, had six doors. One of these led to the tepidarium and another to the frigidarium, with its cold plunge-bath (referred to as loutron, natatorium, baptisterium or puteus.
Andlau is a French commune in the Bas-Rhin department in the Alsace region of northeastern France. The village owes its origin to Andlau Abbey, founded in 880 by Richardis, the empress of Charles the Fat. Andlau has been a wine-growing traveler destination since its earliest days; the inhabitants of the commune are known as Andlaviens or AndlaviennesThe commune has been awarded two flowers by the National Council of Towns and Villages in Bloom in the Competition of cities and villages in Bloom. Andlau is located some 40 km south by 20 km north of Selestat, it is a small town in the Canton of Barr located in the valley of the Andlau river in the foothills of the Vosges Mountains. The surroundings of Andlau town are the Vosges, including a summit, the Stosskopf, which attains a height of 700 metres; the surrounding communes include Mittelbergheim to the north-east, Eichhoffen to the east, Bernardvillé to the south, Le Hohwald to the north-west and Barr. The commune has an area of 23.69 km² and its highest point is towards the northern tip of Niederberg and rises to 807 metres.
Access to the commune is by the D62 road from Exit 13 on the A35 autoroute which goes west to the town. There is the D425 from just north of Eichhoffen going west to the village continuing west to Le Hohwald. West of the town the commune is forested with an extensive network of forest roads. East of the town there is a small area of farmland; the Andlau River: a small river which rises in the Vosges Mountains near the Champ du Feu, a mountain situated at the eastern end of the Ban-de-la-Roche. It flows from west to east through Andlau, Saint-Pierre, Zellwiller, Hindisheim and Fegersheim empties into the Ill downstream of Ill commune. Further upstream the waters of the Valff and the Kirneck used to power 60 mills and other factories until the 19th century, its course is about 45 km. Andelaha Andelelaha Andeloïa Andeloha Andelow Andeloa Andelow Andelach Andlau is a distortion of the word Andelaha from Andelaw or Andlaw. Andelaha could come from the original name of the river of which there are traces in old maps drawn in the 15th and 16th centuries.
The Andlau River is 42.8 km long and flows from the Champ du Feu to the Ill and is the origin of the name of the town. On 30 July 1857 Andlau was called Andlau-au-Val to distinguish it from that of Andelot in Haute-Marne. At the beginning of the 20th century the name became Andlau; the village undoubtedly existed in Gallo-Roman times. The village developed around the abbey of nuns founded in 880 AD by Richarde de Souabe, daughter of the Count of Alsace, known as Erchangar. Sainte Richarde the wife of Emperor Charles the Fat, grandson of Louis the Pious; the abbey was placed in Saint-Sauveur following the rule of Saint Benedict and received the protection of the Pope. It was allowed to raise money until 1004, it subsequently received many privileges. The Emperor Charles IV, in confirming it in 1347, declared the abbey free of all charges and contributions and granted to the abbess Adelaide de Geroldseck, her successors, the title of Princess of the Empire; the exact date of its secularization is not known but it is believed that it took place between the 12th and 14th centuries.
In addition to the charter from Emperor Charles IV many other anterior and posterior diplomas were granted to the abbey to confirm the privileges it had obtained or to give it new ones. The recipients were required to demonstrate sixteen Quarters of nobility without misalliance and the most illustrious families of Alsace and Germany vied for the honour of admitting their girls, they were not subject to a vow and could, when they wished, return to their families and marry. This abbey received from its inception an illustration that contributed to its prosperity and its status, it is known that the Emperor Charles the Fat was too weak to govern the vast empire, reunited under him by the death of his two brothers left in the care of the Empress Richarde, his wife. She had to advise Bishop of Vercelli. Courtiers, jealous of the authority of the bishop and the confidence, accorded him by the Empress, long meditated his ruin and found a way to turn the heart of the weak monarch to jealousy which piety, the eminent qualities of his wife, twenty-five years of happy marriage were powerless to stop.
Liutward was expelled from the court and the repudiated Empress retired to the monastery of Andlau. The legend of Saint Richarde was that she suffered the ordeal of fire and, dressed in a shirt coated with wax, was set fire in four places, she was not burned by the flames which were miraculously extinguished. In any case it was in this monastery that the wife of Charles the Fat ended her days in prayer and good works, she found a source of consolation in letters in which she wrote with great distinction several beautiful poems which have been preserved until now where she writes of her resignation and the purity of her soul. She was buried in a side chapel of the Andlau church. A century and a half she was canonized by Pope Leo IX, in Alsace, his homeland, came to bless Andlau's new church built by the Abbess Mathilde, sister of Emperor Henry III; the first references to the house of Andlau are in the 12th century which makes this family one of the oldest lines in France. The Andlau line forms 0.5% of the French nobility and their origins date back to the late Middle Ages so are considered old nobility – distinguished nobility or ancient nobility.
The nobles of Andlau may have given their name to the town. According to some sources, the Andlau family
Dalai Lama is a title given by the Tibetan people for the foremost spiritual leader of the Gelug or "Yellow Hat" school of Tibetan Buddhism, the newest of the classical schools of Tibetan Buddhism. The 14th and current Dalai Lama is Tenzin Gyatso; the Dalai Lama is considered to be the successor in a line of tulkus who are believed to be incarnations of Avalokiteśvara, a Bodhisattva of Compassion. The name is a combination of the Mongolic word dalai meaning "ocean" or "big" and the Tibetan word བླ་མ་ meaning "master, guru"; the Dalai Lama figure is important for many reasons. Since the time of the 5th Dalai Lama in the 17th century, his personage has always been a symbol of unification of the state of Tibet, where he has represented Buddhist values and traditions; the Dalai Lama was an important figure of the Geluk tradition, politically and numerically dominant in Central Tibet, but his religious authority went beyond sectarian boundaries. While he had no formal or institutional role in any of the religious traditions, which were headed by their own high lamas, he was a unifying symbol of the Tibetan state, representing Buddhist values and traditions above any specific school.
The traditional function of the Dalai Lama as an ecumenical figure, holding together disparate religious and regional groups, has been taken up by the present fourteenth Dalai Lama. He has worked to overcome sectarian and other divisions in the exiled community and has become a symbol of Tibetan nationhood for Tibetans both in Tibet and in exile. In 1793, Emperor Qianlong issued decree The 29-Article Ordinance for the More Effective Governing of Tibet, Article One of the decree was designed to be used in the selection of rinpoches and other high offices within Tibetan Buddhism, including the Dalai Lamas, Panchen Lamas and Mongolian lamas. For candidates of the possible reincarnated Dalai Lama, names will be deposited in a urn, only one will be picked by lottery in Jokhang. In Qianlong's article The Discourse of Lama《喇嘛说》, published in 1792, the Emperor pointed out that Golden Urn can't eliminate all the drawbacks, but this is a fairer mechanism than previous method of deciding with idea from only one person.
From 1642 until 1705, from 1750 to the 1950s, the Dalai Lamas or their regents headed the Tibetan government in Lhasa which governed all or most of the Tibetan Plateau with varying degrees of autonomy under the Qing Dynasty of China, up to complete sovereignty. This Tibetan government enjoyed the patronage and protection of firstly Mongol kings of the Khoshut and Dzungar Khanates and of the emperors of the Manchu-led Qing dynasty. Tibet's sovereignty was rejected, however, by both the Republic of China and the current People's Republic of China. In Central Asian Buddhist countries, it has been believed for the last millennium that Avalokiteśvara, the bodhisattva of compassion, has a special relationship with the people of Tibet and intervenes in their fate by incarnating as benevolent rulers and teachers such as the Dalai Lamas; this is according to The Book of Kadam, the main text of the Kadampa school, to which the 1st Dalai Lama, Gendun Drup, first belonged. In fact, this text is said to have laid the foundation for the Tibetans' identification of the Dalai Lamas as incarnations of Avalokiteśvara.
It traces the legend of the bodhisattva's incarnations as early Tibetan kings and emperors such as Songtsen Gampo and as Dromtönpa. This lineage has been extrapolated including the Dalai Lamas. Thus, according to such sources, an informal line of succession of the present Dalai Lamas as incarnations of Avalokiteśvara stretches back much further than Gendun Drub; the Book of Kadam, the compilation of Kadampa teachings composed around discussions between the Indian sage Atiśa and his Tibetan host and chief disciple Dromtönpa and ‘Tales of the Previous Incarnations of Arya Avalokiteśvara’, nominate as many as sixty persons prior to Gendun Drub who are enumerated as earlier incarnations of Avalokiteśvara and predecessors in the same lineage leading up to him. In brief, these include a mythology of 36 Indian personalities plus 10 early Tibetan kings and emperors, all said to be previous incarnations of Dromtönpa, fourteen further Nepalese and Tibetan yogis and sages in between him and the 1st Dalai Lama.
In fact, according to the "Birth to Exile" article on the 14th Dalai Lama's website, he is "the seventy-fourth in a lineage that can be traced back to a Brahmin boy who lived in the time of Buddha Shakyamuni." According to the 14th Dalai Lama, long ago Avalokiteśvara had promised the Buddha to guide and protect the Tibetan people and in the late Middle Ages, his master plan to fulfill this promise was the stage-by-stage establishment of the Dalai Lama theocracy in Tibet. First, Tsongkhapa established three great monasteries around Lhasa in the province of Ü before he died in 1419; the 1st Dalai Lama soon became Abbot of the greatest one and developed a large popular power base in Ü. He extended this to cover Tsang, where he constructed a fourth great monastery, Tashi Lhunpo, at Shigatse; the 2nd studied there before returning to Lhasa. Having reactivated the 1st's large popular followings in Tsang and Ü, the 2nd moved on to southern Tibet and gathered more followers there who helped him construct a new monastery, Chokorgyel.
He established the method by which Dalai Lama incarnations would be discovered through visions at the'oracle lake', Lhamo Lhatso. The 3rd built on his predecessors' fame by becoming Ab
Albé is a commune in the Bas Rhin département in Alsace in north-eastern France. It is located 2 km northeast of Villé, on the left bank of the river Giessen close to the valley of Erlenbach, from which it derives its name. To the North and West it is bounded by mountains leading to the communes of Breitenbach. To the East is the peak of Ungersberg. Numerous streams flow from this mounting and the buttresses of the Champ du Feu to the north, which merge to form the brook of the Erlenberg; this river flowed down the main street of the village, but has now been covered. The village is at 300 m altitude; until 1867 the village was known by its German name Erlenbach. The name Albé was formally adopted in 1919. Under Louis XIV it was awarded a coat of arms emblazoned "Azure, three chevrons Argent"; the Azure suggests the river and the three chevrons a narrow boxed valley. The village is first mentioned in 1303 as a possession of the Habsburg Empire. A growth in the population, as a result of an expansion in farming and forestry led to the demands by the abbot of Honcourt for the construction of a church, begun by 1342.
From the 13th to the 15th century, the area was occupied by various armies loyal to the German Emperor or the Pope. The nearby camp of Armagnacs, stationed in Châtenois, may have plundered Albé and other villages in the region. During the Easter of 1525, the peasantry of Albé took part in a revolt and the Abbeys of Honcourt and Baumgarten were destroyed; the revolt was crushed by troops from Lorraine on 20 May 1525, Albé was named by the Lord of Ensisheim as among those responsible for the sacking of the abbeys, liable for reprisal. Fire spread through the village in 1575 resulting in the destruction of the church; the town suffered again during the Thirty Years War. After attempting to resist Swedish troops, the town was laid waste. After the war, the town grew again and there was an influx of people from many different backgrounds, who brought with them their architectural traditions. A century of peace brought prosperity based again on viticulture, during the 18th century many grand lintel frame houses were built.
The French revolution brought a mixture of fear and hope, the town preserves a tree of freedom, a lime planted in 1795 in the village square. The church had been enlarged in 1752, by 1802 the village had a full-time vicar and obtained the status of parish. At the end of the 19th century the farmland was becoming exhausted and the spread of phylloxera gravely affected the town and the population shrank. Coal mines are operating in the village; the town is principally known for its wine, it is the only town in the valley to produce its own vin d'Alsace. The vineyards are on sunny slopes; the vineyards now cover about 15 hectares, this area is expected to increase as hillsides are improved for the purpose. Most of the grapes are processed locally; the forest surrounding the town is held in common, though some is managed for chestnuts and fuel. There is little industry in Albé, cottage industries such as weaving are not significant; however the production of brandy has taken place on a commercial scale.
The Maison du Val de Villé is a local museum, housed in the former mairie. Communes of the Bas-Rhin department INSEE commune file
Roman roads were physical infrastructure vital to the maintenance and development of the Roman state, were built from about 300 BC through the expansion and consolidation of the Roman Republic and the Roman Empire. They provided efficient means for the overland movement of armies and civilians, the inland carriage of official communications and trade goods. Roman roads were of several kinds, ranging from small local roads to broad, long-distance highways built to connect cities, major towns and military bases; these major roads were stone-paved and metaled, cambered for drainage, were flanked by footpaths and drainage ditches. They were laid along surveyed courses, some were cut through hills, or conducted over rivers and ravines on bridgework. Sections could be supported over marshy ground on piled foundations. At the peak of Rome's development, no fewer than 29 great military highways radiated from the capital, the late Empire's 113 provinces were interconnected by 372 great roads; the whole comprised more than 400,000 kilometres of roads, of which over 80,500 kilometres were stone-paved.
In Gaul alone, no less than 21,000 kilometres of roadways are said to have been improved, in Britain at least 4,000 kilometres. The courses of many Roman roads survived for millennia. Livy mentions some of the most familiar roads near Rome, the milestones on them, at times long before the first paved road—the Appian Way. Unless these allusions are just simple anachronisms, the roads referred to were at the time little more than levelled earthen tracks. Thus, the Via Gabina is mentioned in about 500 BC. In the Itinerary of Antoninus, the description of the road system, after the death of Julius Caesar and during the tenure of Augustus, is as follows: "With the exception of some outlying portions, such as Britain north of the Wall and certain provinces east of the Euphrates, the whole Empire was penetrated by these itinera. There is hardly a district to which we might expect a Roman official to be sent, on service either civil or military, where we do not find roads, they reach the Wall in Britain.
A road map of the empire reveals that it was laced with a dense network of prepared viae. Beyond its borders there were no paved roads. There were, for instance, some pre-Roman ancient trackways in Britain, such as the Ridgeway and the Icknield Way. For specific roads, see Roman road locations below; the Laws of the Twelve Tables, dated to about 450 BC, required that any public road be 8 Roman feet wide where straight and twice that width where curved. These were the minimum widths for a via. Actual practices varied from this standard; the Tables command Romans to build public roads and give wayfarers the right to pass over private land where the road is in disrepair. Building roads that would not need frequent repair therefore became an ideological objective, as well as building them as straight as possible in order to build the narrowest roads possible, thus save on material. Roman law defined the right to use a road as liability; the ius eundi established a claim to use an footpath, across private land.
A via combined both types of servitutes, provided it was of the proper width, determined by an arbiter. The default width was the latitudo legitima of 8 feet. Roman law and tradition forbade the use of vehicles except in certain cases. Married women and government officials on business could ride; the Lex Iulia Municipalis restricted commercial carts to night-time access in the city within the walls and within a mile outside the walls. Roman roads varied from simple corduroy roads to paved roads using deep roadbeds of tamped rubble as an underlying layer to ensure that they kept dry, as the water would flow out from between the stones and fragments of rubble, instead of becoming mud in clay soils. According to Ulpian, there were three types of roads: Viae publicae, praetoriae or militares Viae privatae, glareae or agrariae Viae vicinales The first type of road included public high or main roads and maintained at the public expense, with their soil vested in the state; such roads led either to a town, or to a public river, or to another public road.
Siculus Flaccus, who lived under Trajan, calls them viae publicae regalesque, describes their characteristics as follows: They are placed under curatores, repaired by redemptores at the public expense. These roads bear the names of their constructors. Roman roads were named after the censor who had ordered their reconstruction; the same person served afterwards as c