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demonstrating to how great an extent imperial legislation regulated social and religious norms in the epoch under consideration. He has thrown into relief the fact that emperors took it as one of their most important goals to make both their subjects and their administrative apparatus abide by the existing law. Specifying words and terms which were meant to convey an offensive and disdainful meaning, he has compiled a dictionary of invective, indicating expressions and terms which can actually be looked at as an ideological justification for penal sanctions to be applied against members of social groups mentioned in the above. He has offered a hierarchy of Roman society – seen from the perspective of the emperors – with Orthodox Christians on top of it and heretics at the bottom. If we take a closer look at the hierarchy, then we shall see that it is not the state but the Church that was regarded as the key value which deserved protection in the first place3. It is not only historians of Roman law, Roman society, and Roman administration, but also classical philologists and experts on the history of religion that are likely to find the analysis of the language of imperial constitutions carried out in the book under review interesting. Stachura clarified the meaning of many terms, devoting a separate chapter to those which identified all sorts of religious errors. His focus was

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"Świat rzymski w V wieku" ["Le monde romain au ve siècle"], red. Rafał Kosiński i Kamilla Twardowska, Towarzystwo Wydawnicze „Historia Jagellonica”, Kraków 2010, pp. 464