Saint Jerome was a Christian priest, confessor and historian. He was born at a village near Emona on the border of Dalmatia and Pannonia, he is best known for his translation of most of the Bible into Latin, his commentaries on the Gospels. His list of writings is extensive; the protégé of Pope Damasus I, who died in December of 384, Jerome was known for his teachings on Christian moral life to those living in cosmopolitan centers such as Rome. In many cases, he focused his attention on the lives of women and identified how a woman devoted to Jesus should live her life; this focus stemmed from his close patron relationships with several prominent female ascetics who were members of affluent senatorial families. Jerome is recognised as a saint and Doctor of the Church by the Catholic Church, the Eastern Orthodox Church, the Lutheran Church, the Anglican Communion, his feast day is 30 September. Eusebius Sophronius Hieronymus was born at Stridon around 347AD, he was of Illyrian ancestry, although his ability to speak the Illyrian languages causes controversy.
He was not baptized until about 360–366, when he had gone to Rome with his friend Bonosus of Sardica to pursue rhetorical and philosophical studies. He studied under the grammarian Aelius Donatus. There Jerome learned Latin and at least some Greek, though not the familiarity with Greek literature he would claim to have acquired as a schoolboy; as a student in Rome, Jerome engaged in the superficial escapades and sexual experimentation of students there, which he indulged in quite casually but for which he suffered terrible bouts of guilt afterwards. To appease his conscience, he would visit on Sundays the sepulchres of the martyrs and the Apostles in the catacombs; this experience would remind him of the terrors of hell: Often I would find myself entering those crypts, deep dug in the earth, with their walls on either side lined with the bodies of the dead, where everything was so dark that it seemed as though the Psalmist's words were fulfilled, Let them go down quick into Hell. Here and there the light, not entering in through windows, but filtering down from above through shafts, relieved the horror of the darkness.
But again, as soon as you found yourself cautiously moving forward, the black night closed around and there came to my mind the line of Vergil, "Horror ubique animos, simul ipsa silentia terrent". Jerome used a quote from Virgil—"On all sides round horror spread wide. Jerome used classical authors to describe Christian concepts such as hell that indicated both his classical education and his deep shame of their associated practices, such as pederasty, found in Rome. Although skeptical of Christianity, he was converted. After several years in Rome, he travelled with Bonosus to Gaul and settled in Trier where he seems to have first taken up theological studies, where, for his friend Tyrannius Rufinus, he copied Hilary of Poitiers' commentary on the Psalms and the treatise De synodis. Next came a stay of at least several months, or years, with Rufinus at Aquileia, where he made many Christian friends; some of these accompanied Jerome when about 373, he set out on a journey through Thrace and Asia Minor into northern Syria.
At Antioch, where he stayed the longest, two of his companions died and he himself was ill more than once. During one of these illnesses, he had a vision that led him to lay aside his secular studies and devote himself to God, he seems to have abstained for a considerable time from the study of the classics and to have plunged into that of the Bible, under the impulse of Apollinaris of Laodicea teaching in Antioch and not yet suspected of heresy. Seized with a desire for a life of ascetic penance, Jerome went for a time to the desert of Chalcis, to the southeast of Antioch, known as the "Syrian Thebaid", from the number of eremites inhabiting it. During this period, he seems to have found time for writing, he made his first attempt to learn Hebrew under the guidance of a converted Jew. Around this time he had copied for him a Hebrew Gospel, of which fragments are preserved in his notes, is known today as the Gospel of the Hebrews, which the Nazarenes considered to be the true Gospel of Matthew.
Jerome translated parts of this Hebrew Gospel into Greek. Returning to Antioch in 378 or 379, Jerome was ordained there by Bishop Paulinus unwillingly and on condition that he continue his ascetic life. Soon afterward, he went to Constantinople to pursue a study of Scripture under Gregory Nazianzen, he seems to have spent two years there left, the next three he was in Rome again, as secretary to Pope Damasus I and the leading Roman Christians. Invited for the synod of 382, held to end the schism of Antioch as there were rival claimants to be the proper patriarch in Antioch. Jerome had accompanied one of the claimants, Paulinus back to Rome in order to get more support for him, distinguishing himself to the pope, took a prominent place in his papal councils. Jerome was given duties in Rome, he undertook a revision of the Latin Bible, to be based on the Greek manuscripts of the New Testament, he updated the Psalter containing the Book of Psalms in use in Rome, based on the Septuagint. Though he did not realize it
The public domain consists of all the creative works to which no exclusive intellectual property rights apply. Those rights may have been forfeited, expressly waived, or may be inapplicable; the works of William Shakespeare and Beethoven, most early silent films, are in the public domain either by virtue of their having been created before copyright existed, or by their copyright term having expired. Some works are not covered by copyright, are therefore in the public domain—among them the formulae of Newtonian physics, cooking recipes, all computer software created prior to 1974. Other works are dedicated by their authors to the public domain; the term public domain is not applied to situations where the creator of a work retains residual rights, in which case use of the work is referred to as "under license" or "with permission". As rights vary by country and jurisdiction, a work may be subject to rights in one country and be in the public domain in another; some rights depend on registrations on a country-by-country basis, the absence of registration in a particular country, if required, gives rise to public-domain status for a work in that country.
The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". Although the term "domain" did not come into use until the mid-18th century, the concept "can be traced back to the ancient Roman Law, as a preset system included in the property right system." The Romans had a large proprietary rights system where they defined "many things that cannot be owned" as res nullius, res communes, res publicae and res universitatis. The term res nullius was defined as things not yet appropriated; the term res communes was defined as "things that could be enjoyed by mankind, such as air and ocean." The term res publicae referred to things that were shared by all citizens, the term res universitatis meant things that were owned by the municipalities of Rome. When looking at it from a historical perspective, one could say the construction of the idea of "public domain" sprouted from the concepts of res communes, res publicae, res universitatis in early Roman law.
When the first early copyright law was first established in Britain with the Statute of Anne in 1710, public domain did not appear. However, similar concepts were developed by French jurists in the 18th century. Instead of "public domain", they used terms such as publici juris or propriété publique to describe works that were not covered by copyright law; the phrase "fall in the public domain" can be traced to mid-19th century France to describe the end of copyright term. The French poet Alfred de Vigny equated the expiration of copyright with a work falling "into the sink hole of public domain" and if the public domain receives any attention from intellectual property lawyers it is still treated as little more than that, left when intellectual property rights, such as copyright and trademarks, expire or are abandoned. In this historical context Paul Torremans describes copyright as a, "little coral reef of private right jutting up from the ocean of the public domain." Copyright law differs by country, the American legal scholar Pamela Samuelson has described the public domain as being "different sizes at different times in different countries".
Definitions of the boundaries of the public domain in relation to copyright, or intellectual property more regard the public domain as a negative space. According to James Boyle this definition underlines common usage of the term public domain and equates the public domain to public property and works in copyright to private property. However, the usage of the term public domain can be more granular, including for example uses of works in copyright permitted by copyright exceptions; such a definition regards work in copyright as private property subject to fair-use rights and limitation on ownership. A conceptual definition comes from Lange, who focused on what the public domain should be: "it should be a place of sanctuary for individual creative expression, a sanctuary conferring affirmative protection against the forces of private appropriation that threatened such expression". Patterson and Lindberg described the public domain not as a "territory", but rather as a concept: "here are certain materials – the air we breathe, rain, life, thoughts, ideas, numbers – not subject to private ownership.
The materials that compose our cultural heritage must be free for all living to use no less than matter necessary for biological survival." The term public domain may be interchangeably used with other imprecise or undefined terms such as the "public sphere" or "commons", including concepts such as the "commons of the mind", the "intellectual commons", the "information commons". A public-domain book is a book with no copyright, a book, created without a license, or a book where its copyrights expired or have been forfeited. In most countries the term of protection of copyright lasts until January first, 70 years after the death of the latest living author; the longest copyright term is in Mexico, which has life plus 100 years for all deaths since July 1928. A notable exception is the United States, where every book and tale published prior to 1924 is in the public domain.
Albano Laziale is a comune in the Metropolitan City of Rome, on the Alban Hills, in Latium, central Italy. Rome is 25 kilometres distant, it is bounded by other communes of Castel Gandolfo, Rocca di Papa and Ardea. Located in the Castelli Romani area of Lazio, it is sometimes known as Albano. Albano is one of the most important municipalities of the Castelli Romani, a busy commercial centre, it has been a suburbicarian bishopric since the 5th century, a historic principality of the Savelli family, from 1699 to 1798 the inalienable possession of the Holy See. It now houses, among other things, the Praetor of the district court of Velletri; the territory of Albano is included in the Parco Regionale dei Castelli Romani. The territory of Albano Laziale is one of the largest of Colli Albani. According to the classification given by the Geological Survey of Italy most of the territory is similar to other areas of the Colli Albani, from lands classified as v 2; the main hydrographic feature is Lake Albano, whose full name is Lake Albano and Castel Gandolfo.
In fact, most coastal lakes are relevant to the town of Castel Gandolfo, while the remainder are in the Albanense territory. The lake basin is run by the Metropolitan City of Rome; some small streams dry, start from the north: Fosso of Santa Palomba, originates from springs from the hills of the Colli Albani area of the old town, flows westwards to the town of Santa Palomba, in the municipality of Rome and Pomezia. Fosso of Chancellor, originates from springs from the Chancellor resort, in Ariccia common, about 118 metres above sea level, continues to flow in a south-south-west to the Tyrrhenian Sea. Fosso di Valle Caia, originates from the Quarto Negroni, bordering with the municipality of Ariccia at 7 kilometres of National Road 207 Nettunense and continues its path towards the Tyrrhenian Sea in the west. Fosso di Montagnano; the highest peak of the town of Albano is the Colle dei Cappuccini, located at 615 m above sea level. From the hill, which houses a pine forest adjacent to the Capuchin Monastery, there is a remarkable overview of Lake Albano, Agro Romano and Monte Cavo.
The historic center of Albano has a maximum gradient of 11%, or 47 metres, 435, taking into consideration the distance between the Cathedral of San Pancrazio and the St. Paul's Church. Other altitudes through the center of town are Villa Altieri, at kilometre 25 of the State Road 7 Via Appia and the Church of Stella; the hill town of Castel Savelli is 280 m above sea level, while the underlying fraction of Pavona is built at 110 m above sea level. The village of Cecchina at the railway station is located at 212 m above sea level. In terms of climate, the area falls within the domain of the temperate Mediterranean climate with mild winters, with temperatures higher than those autumnal spring, summer breezes. In the area of Colli Albani, so at Albano, presents the phenomenon called TSUE, the reduction of water vapour in the clouds as the ground rises. So there will be more rainfall on the foothills of the hills, facing the sea, south southwest, to the north. Albano, lying on the trajectory of the current wet Tyrrhenian, is rainy with 900–1000 mm annual precipitation.
The winds blow from the south and west, more from the north and east. Summer is hot and dry, with a mild and rainy winter with snow quite and only in the presence of a marked generalised cold. In summer, temperatures can reach 35 °C with peaks of 37 °C in rare cases; the temperature never reached 40 °C. The name Albano is still a source of debate. In Roman times, the territory of Latium was called Albanum: Albanum; the estate of the wealthy Romans on the Colli Albani and Castra Albana was the name of the camp built by Septimius Severus, within the confines of the fund Albanum owned by Domitian, to accommodate the Legio II Parthica. This place-name hypothesis is considered the most reliable as the root of these ties in Indo-European * alb / * alp indicating a high location, the Mons Albanus in this case, while it was the centre of worship and common pasture. Other assumptions, considered valid are the Latin place-name adjective albus or Greek αλαβα. Etymologically proposed Albanum / Castra Albana is the same as being proposed for Alba Longa, whose location is not known with certainty, but placed in a medieval tradition of urban core areas of modern Albano Laziale.
The second part of the Latium name of was used in 1873 to distinguish the city from Albano Sant'Alessandro, Albano Vercellese and Albano di Lucania. The first recorded evidence of human settlement in the town of Albano Laziale dates from the beginning of the first millennium BC with the remains of settlements of Tor Paluzzi, Castel Savelli and Colle dei Cappuccini; the human presence in these locations, is maintained in times, while from Laziale IIB period start to appear due to traces of the mythical foundation Latin capital of Alba Longa. Most modern historians seems inclined to place the
The Roman Empire was the post-Roman Republic period of the ancient Roman civilization. Ruled by emperors, it had large territorial holdings around the Mediterranean Sea in Europe, North Africa, the Middle East, the Caucasus. From the constitutional reforms of Augustus to the military anarchy of the third century, the Empire was a principate ruled from the city of Rome; the Roman Empire was ruled by multiple emperors and divided in a Western Roman Empire, based in Milan and Ravenna, an Eastern Roman Empire, based in Nicomedia and Constantinople. Rome remained the nominal capital of both parts until 476 AD, when Odoacer deposed Romulus Augustus after capturing Ravenna and the Roman Senate sent the imperial regalia to Constantinople; the fall of the Western Roman Empire to barbarian kings, along with the hellenization of the Eastern Roman Empire into the Byzantine Empire, is conventionally used to mark the end of Ancient Rome and the beginning of the Middle Ages. The previous Republic, which had replaced Rome's monarchy in the 6th century BC, became destabilized in a series of civil wars and political conflict.
In the mid-1st century BC Julius Caesar was appointed as perpetual dictator and assassinated in 44 BC. Civil wars and proscriptions continued, culminating in the victory of Octavian, Caesar's adopted son, over Mark Antony and Cleopatra at the Battle of Actium in 31 BC; the following year Octavian conquered Ptolemaic Egypt, ending the Hellenistic period that had begun with the conquests of Alexander the Great of Macedon in the 4th century BC. Octavian's power was unassailable and in 27 BC the Roman Senate formally granted him overarching power and the new title Augustus making him the first emperor; the first two centuries of the Empire were a period of unprecedented stability and prosperity known as the Pax Romana. It reached its greatest territorial expanse during the reign of Trajan. A period of increasing trouble and decline began with the reign of Commodus. In the 3rd century, the Empire underwent a crisis that threatened its existence, but was reunified under Aurelian. In an effort to stabilize the Empire, Diocletian set up two different imperial courts in the Greek East and Latin West.
Christians rose to power in the 4th century following the Edict of Milan in 313 and the Edict of Thessalonica in 380. Shortly after, the Migration Period involving large invasions by Germanic peoples and the Huns of Attila led to the decline of the Western Roman Empire. With the fall of Ravenna to the Germanic Herulians and the deposition of Romulus Augustulus in 476 AD by Odoacer, the Western Roman Empire collapsed and it was formally abolished by emperor Zeno in 480 AD; the Eastern Roman Empire, known in the post-Roman West as the Byzantine Empire, collapsed when Constantinople fell to the Ottoman Turks of Mehmed II in 1453. Due to the Roman Empire's vast extent and long endurance, the institutions and culture of Rome had a profound and lasting influence on the development of language, architecture, philosophy and forms of government in the territory it governed Europe; the Latin language of the Romans evolved into the Romance languages of the medieval and modern world, while Medieval Greek became the language of the Eastern Roman Empire.
Its adoption of Christianity led to the formation of Christendom during the Middle Ages. Greek and Roman art had a profound impact on the late medieval Italian Renaissance, while Rome's republican institutions influenced the political development of republics such as the United States and France; the corpus of Roman law has its descendants in many legal systems of the world today, such as the Napoleonic Code. Rome's architectural tradition served as the basis for Neoclassical architecture. Rome had begun expanding shortly after the founding of the republic in the 6th century BC, though it did not expand outside the Italian peninsula until the 3rd century BC, it was an "empire" long before it had an emperor. The Roman Republic was not a nation-state in the modern sense, but a network of towns left to rule themselves and provinces administered by military commanders, it was ruled, not by annually elected magistrates in conjunction with the senate. For various reasons, the 1st century BC was a time of political and military upheaval, which led to rule by emperors.
The consuls' military power rested in the Roman legal concept of imperium, which means "command". Successful consuls were given the honorary title imperator, this is the origin of the word emperor since this title was always bestowed to the early emperors upon their accession. Rome suffered a long series of internal conflicts and civil wars from the late second century BC onward, while extending its power beyond Italy; this was the period of the Crisis of the Roman Republic. Towards the end of this era, in 44 BC, Julius Caesar was perpetual dictator before being assassinated; the faction of his assassins was driven from Rome and defeated at the Battle of Philippi in 42 BC by an army led by Mark Antony and Caesar's adopted son Octavian. Antony and Octavian's division of the Roman world between themselves did not last and Octavian's forces defeated those of Mark Antony and Cleopatra at the Battle of Actium in 31 BC, ending the Final War of the Roman Republic. In 27 BC the Senate and People of Rome made Octavian princeps ("first citi
In religion, a relic consists of the physical remains of a saint or the personal effects of the saint or venerated person preserved for purposes of veneration as a tangible memorial. Relics are an important aspect of some forms of Buddhism, Hinduism, Islam and many other religions. Relic derives from the Latin reliquiae, meaning "remains", a form of the Latin verb relinquere, to "leave behind, or abandon". A reliquary is a shrine. In ancient Greece, a city or sanctuary might claim to possess, without displaying, the remains of a venerated hero as a part of a hero cult. Other venerable objects associated with the hero were more to be on display in sanctuaries, such as spears, shields, or other weaponry; the sanctuary of the Leucippides at Sparta claimed to display the egg of Leda. The bones were not regarded as holding a particular power derived from the hero, with some exceptions, such as the divine shoulder of Pelops held at Olympia. Miracles and healing were not attributed to them; the bones of Orestes and Theseus were supposed to have been stolen or removed from their original resting place and reburied.
On the advice of the Delphic Oracle, the Spartans searched for the bones of Orestes and brought them home, without which they had been told they could not expect victory in their war against the neighboring Tegeans. Plutarch says that the Athenians were instructed by the oracle to locate and steal the relics of Theseus from the Dolopians; the body of the legendary Eurystheus was supposed to protect Athens from enemy attack, in Thebes, that of the prophet Amphiaraus, whose cult was oracular and healing. Plutarch narrates transferrals similar to that of Theseus for the bodies of the historical Demetrius I of Macedon and Phocion the Good The bones or ashes of Aesculapius at Epidaurus, of Perdiccas I at Macedon, were treated with the deepest veneration; as with the relics of Theseus, the bones are sometimes described in literary sources as gigantic, an indication of the hero's "larger than life" status. On the basis of their reported size, it has been conjectured that such bones were those of prehistoric creatures, the startling discovery of which may have prompted the sanctifying of the site.
The head of the poet-prophet Orpheus was supposed to have been transported to Lesbos, where it was enshrined and visited as an oracle. The 2nd-century geographer Pausanias reported that the bones of Orpheus were kept in a stone vase displayed on a pillar near Dion, his place of death and a major religious center; these too were regarded as having oracular power, which might be accessed through dreaming in a ritual of incubation. The accidental exposure of the bones brought a disaster upon the town of Libretha, whence the people of Dion had transferred the relics to their own keeping. According to the Chronicon Paschale, the bones of the Persian Zoroaster were venerated, but the tradition of Zoroastrianism and its scriptures offer no support of this. In Hinduism, relics are less common than in other religions since the physical remains of most saints are cremated; the veneration of corporal relics may have originated with the śramaṇa movement or the appearance of Buddhism, burial practices became more common after the Muslim invasions.
However one prominent example is the preserved body of the 11th century religious philosopher and proponent of Qualified Non-Dualism Swami Ramanuja in a separate shrine inside Sri Rangam Temple. In Buddhism, relics of the Buddha and various sages are venerated. After the Buddha's death, his remains were divided into eight portions. Afterward, these relics were enshrined in stupas; some relics believed to be original remains of the body of the Buddha still survive, including the much-revered Sacred Relic of the tooth of the Buddha in Sri Lanka. A stupa is a building created for the relics. Many Buddhist temples have stupas and the placement of relics in a stupa became the initial structure around which the whole temple would be based. Today, many stupas hold the ashes or ringsel of prominent/respected Buddhists who were cremated. In rare cases the whole body is conserved, for example in the case of Dudjom Rinpoche, after his death his physical body was moved a year from France and placed in a stupa in one of his main monasteries near Boudhanath, Nepal in 1988.
Pilgrims may view his body through a glass window in the stupa. The Buddha's relics are considered to show people that enlightenment is possible, to remind them that the Buddha was a real person, to promote good virtue. One of the earliest sources that purports to show the efficacy of relics is found in 2 Kings 13:20–21: 20 Elisha died and was buried. Now Moabite raiders used to enter the country every spring. 21 Once while some Israelites were burying a man they saw a band of raiders. When the body touched Elisha's bones, the man stood up on his feet. Cited is the veneration of Polycarp's relics recorded in the Martyrdom of Polycarp. With regard to relics that are objects, an cited passage is Acts 19:11–12, which says that Paul's handkerchiefs were imbued by God with healing power. In the gospel accounts of Jesus healing the bleeding woman and again at Gospel of Mark 6:56, those who touched Jesus's garment were healed; the practice of venerating relics seems to have been taken for granted by writers like Augustine, St. Ambrose, Gregory of Nyssa, St. Chrysostom, St. Gregory Nazian
Numidia was an ancient Berber kingdom of the Numidians, located in what is now Algeria and a smaller part of Tunisia and Libya in the Berber world, in North Africa. The polity was divided between Massylii in the east and Masaesyli in the west. During the Second Punic War, king of the Massylii, defeated Syphax of the Masaesyli to unify Numidia into one kingdom; the kingdom began as a sovereign state and alternated between being a Roman province and a Roman client state. It was bordered by Atlantic ocean to the west, Africa Proconsularis to the east, the Mediterranean Sea to the north, the Sahara Desert to the south, it is considered to be one of the first major states in the history of the Berber world. The Greek historians referred to these peoples as "Νομάδες", which by Latin interpretation became "Numidae". Historian Gabriel Camps, disputes this claim, favoring instead an African origin for the term; the name appears first in Polybius to indicate the peoples and territory west of Carthage including the entire north of Algeria as far as the river Mulucha, about 160 kilometres west of Oran.
The Numidians were composed of two great tribal groups: the Massylii in eastern Numidia, the Masaesyli in the west. During the first part of the Second Punic War, the eastern Massylii, under their king Gala, were allied with Carthage, while the western Masaesyli, under king Syphax, were allied with Rome. However, in 206 BC, the new king of the eastern Massylii, allied himself with Rome, Syphax of the Masaesyli switched his allegiance to the Carthaginian side. At the end of the war, the victorious Romans gave all of Numidia to Masinissa of the Massylii. At the time of his death in 148 BC, Masinissa's territory extended from Mauretania to the boundary of the Carthaginian territory, southeast as far as Cyrenaica, so that Numidia surrounded Carthage except towards the sea. After the death of the long-lived Masinissa around 148 BC, he was succeeded by his son Micipsa; when Micipsa died in 118 BC, he was succeeded jointly by his two sons Hiempsal I and Adherbal and Masinissa's illegitimate grandson, Jugurtha, of Ancient Libyan origin, popular among the Numidians.
Hiempsal and Jugurtha quarrelled after the death of Micipsa. Jugurtha had Hiempsal killed. By 112 BC, Jugurtha resumed his war with Adherbal, he incurred the wrath of Rome in the process by killing some Roman businessmen who were aiding Adherbal. After a brief war with Rome, Jugurtha surrendered and received a favourable peace treaty, which raised suspicions of bribery once more; the local Roman commander was summoned to Rome to face corruption charges brought by his political rival Gaius Memmius. Jugurtha was forced to come to Rome to testify against the Roman commander, where he was discredited once his violent and ruthless past became known, after he had been suspected of murdering a Numidian rival. War broke out between Numidia and the Roman Republic and several legions were dispatched to North Africa under the command of the Consul Quintus Caecilius Metellus Numidicus; the war dragged out into a long and endless campaign as the Romans tried to defeat Jugurtha decisively. Frustrated at the apparent lack of action, Metellus' lieutenant Gaius Marius returned to Rome to seek election as Consul.
Marius was elected, returned to Numidia to take control of the war. He sent his Quaestor Lucius Cornelius Sulla to neighbouring Mauretania in order to eliminate their support for Jugurtha. With the help of Bocchus I of Mauretania, Sulla captured Jugurtha and brought the war to a conclusive end. Jugurtha was placed in the Tullianum. Jugurtha was executed by the Romans in 104 BC, after being paraded through the streets in Gaius Marius' Triumph. After the death of Jugurtha, the far west of Numidia was added to the lands of Bocchus I, king of Mauretania. A rump kingdom continued to be governed by native princes, it appears that on the death of King Gauda in 88 BC, the kingdom was divided into a larger eastern kingdom and a smaller western kingdom. The kings of the east minted coins, while no known coins of the western kings survive; the western kings may have been vassals of the eastern. The civil war between Caesar and Pompey brought an end to independent Numidia in 46 BC; the western kingdom between the Sava and Ampsaga rivers passed to Bocchus II, while the eastern kingdom became a Roman province.
The remainder of the western kingdom plus the city of Cirta, which may have belonged to either kingdom, became an autonomous principality under Publius Sittius. Between 44 and 40 BC, the old western kingdom was once again under a Numidian king, who killed Sittius and took his place, he was himself killed. After the death of Arabio, Numidia became the Roman province of Africa Nova except for a brief period when Augustus restored Juba II as a client king. Eastern Numidia was annexed in 46 BC to create Africa Nova. Western Numidia was annexed after the death of its last king, Arabio, in 40 BC, the two provinces were united with Tripolitana by Emperor Augustus, to create Africa Proconsularis. In AD 40, the western portion of Africa Proconsularis, including its legionary garrison, was placed under an imperial legatus, in effect became a separate province of Numidia, though the
John Chrysostom, Archbishop of Constantinople, was an important Early Church Father. He is known for his preaching and public speaking, his denunciation of abuse of authority by both ecclesiastical and political leaders, the Divine Liturgy of Saint John Chrysostom, his ascetic sensibilities; the epithet Χρυσόστομος denotes his celebrated eloquence. Chrysostom was among the most prolific authors in the early Christian Church, exceeded only by Augustine of Hippo in the quantity of his surviving writings, he is honored as a saint in the Oriental Orthodox, Eastern Orthodox, Catholic and Lutheran churches, as well as in some others. The Eastern Orthodox, together with the Byzantine Catholics, hold him in special regard as one of the Three Holy Hierarchs; the feast days of John Chrysostom in the Eastern Orthodox Church are 27 January. In the Roman Catholic Church he is recognized as a Doctor of the Church and commemorated on 13 September in the current General Roman Calendar and on 27 January in the older calendar.
Other churches of the Western tradition, including some Anglican provinces and some Lutheran churches commemorate him on 13 September. However, certain Lutheran churches and Anglican provinces commemorate him on the traditional feast day of 27 January; the Coptic Church recognizes him as a saint. John was born in Antioch in 349 to Greek parents from Syria. Different scholars describe his mother Anthusa as a pagan or as a Christian, his father was a high-ranking military officer. John's father died soon after his birth and he was raised by his mother, he was tonsured as a reader. It is sometimes said that he was bitten by a snake when he was ten years old, leading to him getting an infection from the bite; as a result of his mother's influential connections in the city, John began his education under the pagan teacher Libanius. From Libanius, John acquired the skills for a career in rhetoric, as well as a love of the Greek language and literature; as he grew older, John became more committed to Christianity and went on to study theology under Diodore of Tarsus, founder of the re-constituted School of Antioch.
According to the Christian historian Sozomen, Libanius was supposed to have said on his deathbed that John would have been his successor "if the Christians had not taken him from us". John lived in extreme asceticism and became a hermit in about 375; as a consequence of these practices, his stomach and kidneys were permanently damaged and poor health forced him to return to Antioch. John was ordained as a deacon in 381 by Saint Meletius of Antioch, not in communion with Alexandria and Rome. After the death of Meletius, John separated himself from the followers of Meletius, without joining Paulinus, the rival of Meletius for the bishopric of Antioch, but after the death of Paulinus he was ordained a presbyter in 386 by Evagrius, the successor of Paulinus. He was destined to bring about reconciliation between Flavian I of Antioch and Rome, thus bringing those three sees into communion for the first time in nearly seventy years. In Antioch, over the course of twelve years, John gained popularity because of the eloquence of his public speaking at the Golden Church, Antioch's cathedral his insightful expositions of Bible passages and moral teaching.
The most valuable of his works from this period are his Homilies on various books of the Bible. He was concerned with the spiritual and temporal needs of the poor, he spoke against abuse of wealth and personal property:Do you wish to honour the body of Christ? Do not ignore him when he is naked. Do not pay him homage in the temple clad in silk, only to neglect him outside where he is cold and ill-clad, he who said: "This is my body" is the same who said: "You saw me hungry and you gave me no food", "Whatever you did to the least of my brothers you did to me"... What good is it if the Eucharistic table is overloaded with golden chalices when your brother is dying of hunger? Start by satisfying his hunger and with what is left you may adorn the altar as well, his straightforward understanding of the Scriptures – in contrast to the Alexandrian tendency towards allegorical interpretation – meant that the themes of his talks were practical, explaining the Bible's application to everyday life. Such straightforward preaching helped Chrysostom to garner popular support.
He founded a series of hospitals in Constantinople to care for the poor. One incident that happened during his service in Antioch illustrates the influence of his homilies; when Chrysostom arrived in Antioch, the bishop of the city, had to intervene with Emperor Theodosius I on behalf of citizens who had gone on a rampage mutilating statues of the Emperor and his family. During the weeks of Lent in 387, John preached more than twenty homilies in which he entreated the people to see the error of their ways; these made a lasting impression on the general population of the city: many pagans converted to Christianity as a result of the homilies. As a result, Theodosius' vengeance was not as severe. In the autumn of 397, John was appointed Archbishop of Constantinople, after having been nominated without his knowledge by the eunuch Eutropius, he had to leave Antioch in secret due to fears that the departure of such a popular figure would cause civil unrest. During his time as Archbishop he