Smash or preserve the pagan idols? The fate of divine statues in Caesarea (Cherchell, Algeria) at the end of Antiquity (notice n° 560391)

détails MARC
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005 - DATE AND TIME OF LATEST TRANSACTION
control field 20250121123535.0
041 ## - LANGUAGE CODE
Language code of text/sound track or separate title fre
042 ## - AUTHENTICATION CODE
Authentication code dc
100 10 - MAIN ENTRY--PERSONAL NAME
Personal name de Bruyn, Gabriel
Relator term author
245 00 - TITLE STATEMENT
Title Smash or preserve the pagan idols? The fate of divine statues in Caesarea (Cherchell, Algeria) at the end of Antiquity
260 ## - PUBLICATION, DISTRIBUTION, ETC.
Date of publication, distribution, etc. 2016.<br/>
500 ## - GENERAL NOTE
General note 20
520 ## - SUMMARY, ETC.
Summary, etc. The city of Caesarea of Mauretania and its vicinity offer an exceptional variety of sources for understanding the fate of pagan statues in late antiquity. Four statue bases found in the western baths carry dedications indicating their transfer from squalid places (de sordentibus locis). Most of the time, these inscriptions have been understood as testimonies of the desecration of pagan temples. More probably, the statues came from buildings left in ruins after the sack of the city by the Berber prince Firmus. Moving them was, therefore, rather a way of restoring the most frequented parts of the city quickly and inexpensively.  It reflects how prominent the statues remained for the municipal authorities in the late fourth century. In the early fifth century, however, two Passions devoted to Salsa of Tipasa and Marciana of Caesarea (probably composed by the same hagiographer living in Caesarea or the surrounding neighborhood) spread among Christians a discourse of legitimization of individual violence against pagan statues, even though such attitudes were condemned by conciliar decisions of the Church of Spain and Africa, or forbidden by imperial laws. The aim of the hagiographer was probably to push the ecclesiastical and civic authorities to act against pagan idols. Finally, archeological evidence provides proof of mutilations, like decapitation or defacement. Thus, a statue of Bacchus seems to have been hammered: the eyes, the nose, the mouth, and the chin have been mutilated. The shape of this mutilation recalls the manifestations of the abolitio memoriae, and it is probable that Christians reinterpreted this traditional process of condemnation of memory. This type of mutilation was most probably carried out under the control of civilian authorities, under pressure from a section of the Christian community. All of these documents testify to the debates and controversies that arose regarding pagan statues in late antiquity, illustrating how there could be consensus, but also the multiple forms of pressure exerted by some uncompromising Christians in order to ensure their mutilation or disappearance.
690 ## - LOCAL SUBJECT ADDED ENTRY--TOPICAL TERM (OCLC, RLIN)
Topical term or geographic name as entry element Late Antiquity
690 ## - LOCAL SUBJECT ADDED ENTRY--TOPICAL TERM (OCLC, RLIN)
Topical term or geographic name as entry element North Africa
690 ## - LOCAL SUBJECT ADDED ENTRY--TOPICAL TERM (OCLC, RLIN)
Topical term or geographic name as entry element heritage
690 ## - LOCAL SUBJECT ADDED ENTRY--TOPICAL TERM (OCLC, RLIN)
Topical term or geographic name as entry element Mauretania Caesariensis
690 ## - LOCAL SUBJECT ADDED ENTRY--TOPICAL TERM (OCLC, RLIN)
Topical term or geographic name as entry element pagan statuary
690 ## - LOCAL SUBJECT ADDED ENTRY--TOPICAL TERM (OCLC, RLIN)
Topical term or geographic name as entry element christian iconoclasm
786 0# - DATA SOURCE ENTRY
Note Revue historique | o 677 | 1 | 2016-02-29 | p. 3-26 | 0035-3264
856 41 - ELECTRONIC LOCATION AND ACCESS
Uniform Resource Identifier <a href="https://shs.cairn.info/journal-revue-historique-2016-1-page-3?lang=en&redirect-ssocas=7080">https://shs.cairn.info/journal-revue-historique-2016-1-page-3?lang=en&redirect-ssocas=7080</a>

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