![]() The key to saving Mardaneus apparently lies in the catacombs under Aleroth. Take the secret entrance down the well to reach Mardaneus’ basement, then enter his house and convince him to unfreeze Lanilor. Continue south to Mardaneus’ house, where you’ll see him become paranoid and freeze Lanilor. When you go outside, you’ll see a cut scene of Mardaneus raving at Lanilor, the elven healer. Pick up anything you can find in his house the other healers will get angry if you steal from them, but Joram doesn’t care. Together, the literary and cultural remains substantiate the argument that despite the breadth of scholarship primarily from the 18th and 19th centuries that claims the Roman catacombs were places of refuge from Ancient Roman persecutors, little to no evidence supports this claim, which this dissertation will demonstrate.Begin by talking to Joram, the healer who rescued you, to find out what is happening in Aleroth. ![]() This dissertation also explores archaeological evidence including cultural remains, artwork, and inscriptions from the multitude of catacombs surrounding only the city of Rome. Research demonstrates that primary evidence is scant, however modern religious authors still support the claim and as such is worth revisiting the scholarship that spans from the third century to the present for possible evidence. This legend states that Early Christians hid from Roman authorities inside the catacombs, next to the tombs of their martyrs, during intermittent periods of persecution under the reigns of Valerian, Decius, and Diocletian specifically. The debate as to whether Early Christians used these subterranean tombs as places of refuge to hide from Roman persecutors has been a topic of scholarly debate since the Counter-Reformation, which was discovered to play a much larger role in the perpetuation of the “catacomb legend”. Utilizing primary Christian sources since no Roman accounts on the subject exist, this dissertation will explore the possibility of Early Christians seeking refuge in the Roman catacombs through both literary and physical evidence. ![]() ![]() This research will, however, focus on those periods of persecutions during the third through the fourth centuries AD, which coincide with the known periods of Christian use of catacombs just outside of Rome. The generally acknowledged period of Roman persecution of Christians spans at least from the mid-first century AD with the Great Fire of AD 64 under Nero until the early fourth century AD with the issue of the Edict of Milan in AD 313 under Constantine. This article also presents a study in methods of collaborative scholarship in the pandemic era, investigating across distinct genres of source materials and material and artistic cultural heritage objects accessed via scholarly networks both in the field and online, representing historic sites and institutions in present-day Italy, It secondly provides a clearinghouse of secondary and primary source evidence on this topic, with particular attention to providing previously largely unpublished or understudied texts pertaining to corpisanti cults in the north in translation, included as appendices. The article firstly frames an overview of current knowledge on corpisanti more broadly against cases in Livonia and the Grand Duchy. This article offers a first study of the traffic of corpisanti catacomb relic-sculptures between Rome and sites in the Grand Duchy of Lithuania and Polish Livonia in the decades just before and during the Age of Partition (c.
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