From a.d. 366 to 384, Damasus was bishop of Rome. He encouraged a revival in the veneration of the saints and martyrs buried around Rome by restoring basilicas within the walls and catacombs outside the walls. In many instances he composed epigrams (epigrammata is perhaps better translated here as inscriptions for these lack the satire of Martial's poetry; Dennis Trout also calls them elegies or elogia and epitaphs) to accompany his refurbishments and honour the relevant saint or martyr. A number of these survive today or have been preserved in manuscript transcriptions. T.'s work purports to be a Latin text of Damasus' epigrams, updated since Ferrua's 1942 edition in the light of new discoveries but not as a new critical edition, with translation and illustrative commentary, but it is much more than that. This volume is a splendid introduction to the late antique papacy, Damasus' controversial time as Roman bishop (particularly in light of the double election of both Damasus and Ursinus as rival bishops), late Latin poetry and epigraphy, and the rôle of the epigrams in helping us understand all this.

The volume is divided into two parts. The first sixty-eight pages are an introduction to Damasus, his poetic style, the relationship between Damasus and Carmen contra paganos, the cult of the saints in Rome, Philocalian script, the context of Damasus' work in terms of other literature such as calendars, martyrologies, lives and itineraries, and the manuscript tradition for the transmission of the epigrams. This first part is of value not only for the scholar of Damasus. Anyone interested in Rome in Late Antiquity will find a wealth of valuable information summarized (and in many cases added to) in a convenient manner. T. demonstrates the breadth of his scholarship with penetrating and detailed comments on Damasus' prosody (I found myself going back to old textbooks to refresh myself on third-foot caesurae and bucolic diaeresis), some well-explained caution at Alan Cameron's acceptance of Damasus as the author of Carmen contra paganos with solid investigation of metrical patterns and the lack of the copulative et, discussion of the calligraphic style of Filocalus with its wavy serifs, as well as what amounts to useful introductions to recent scholarship on the Codex-Calendar of 354, Martyrologium hieronymianum and Liber pontificalis, among others. As one who refers frequently to Liber pontificalis, I found the two-page summary of the state of scholarship contrasting Duchesne's and Geertman's readings of the complex history of transmission, as derived from different classes of manuscripts, to be particularly convenient (58–60).

Perhaps the most important question in reading Damasus' poetic inscriptions is to understand their purpose. There have been those, like Février and Sághy in recent years, who have seen the epigrams as Damasus' way of claiming the support of the saints and martyrs for his episcopacy and extending his authority over more and more of the church of Rome in a call for unity. To this T. adds Damasus' attempt, through the use of a classical form of poetry, to impress further upon the Roman aristocracy the appeal of Christianity. While there was some discussion about the cult of the martyrs in terms of the urban landscape, I think the work could have benefited by dealing more with the issue of the ways in which Damasus' epigraphic activity tied into the controversy surrounding his episcopate.

In the second part of the volume, we are presented with an introduction to the location in which the epigrams were found deriving from the other ancient literature and archaeology, the Latin text of the epigrams, English translation and commentary, all arranged like a medieval pilgrim itinerary of the extramural Christian sites (as well as the couple of intramural sites). The commentary is idiosyncratic, but all of it relevant and helpful. If there is one thing I would like to have seen in the counter-clockwise tour of the catacombs, it would have been some reference to identifiable characters buried there, but who did not receive an epigram from Damasus. Some comparison between those included and excluded may help give new insight into Damasus' purpose in having these inscriptions erected.

The translations themselves are sensible. The bibliography is extensive and up-to-date. The index of notable Latin expressions will prove to be of use to those who wish to look at Damasus' literary style.

I am reminded that early Christian studies is not just about theology or church history, but requires one to take account of texts as literature (in this case poetry), epigraphy, archaeology, late classical history, medieval manuscript transmission and social history as well. The real quality of this volume is the fact that T. shows himself a master at every analytical perspective he utilizes to present a rounded picture of Damasus' inscriptions in their fourth-century context and beyond. I recommend this volume most favourably.