The hagiography of the prophet and Dominican tertiary Caterina da Racconigi (1476-1547) is an impressive testimony of the construction of sanctity in sixteenth-century Italy. The hagiographic narrative responds to the often-contrasting needs of the common people disappointed by the corrupt clergy and seeking a path to salvation; to the clergy that strove to revive popular devotion; and to some parts of the humanist circles, looking for an answer to the religious and intellectual doubt that especially originated after the Reformation. Through the analysis of some passages of the two extant hagiographies of Caterina da Racconigi – Vitta et legenda, written by Caterina’s confessors, and Compendio delle cose mirabili, written by the philosopher Gianfrancesco Pico della Mirandola – this article examinates the multi-layered meanings attributed to sanctity during the religious crisis of the sixteenth century. Reform, intellectual and religious doubt and certainty, and human freedom emerge as fundamental pillars of the hagiographic logic that shaped the language of sanctity.
预言家、多明我会三级修士卡特琳娜-达-拉科尼吉（Caterina da Racconigi，1476-1547 年）的传记是 16 世纪意大利圣洁建设的有力见证。神传叙事回应了平民百姓往往截然相反的需求，他们对腐败的神职人员感到失望，并在寻求救赎之路；神职人员努力恢复民众的虔诚；人文主义圈子的一些人则在寻找宗教和思想疑惑的答案，这种疑惑尤其源自宗教改革之后。本文通过分析现存的两部卡捷琳娜-达-拉科尼吉传记--由卡捷琳娜的忏悔者撰写的《Vitta et legenda》和哲学家詹弗朗西斯科-皮科-德拉-米兰多拉撰写的《Compendio delle cose mirabili》--中的一些段落，探讨了在十六世纪宗教危机期间赋予圣洁的多层含义。改革、知识和宗教的怀疑与确定性以及人类自由成为塑造神圣语言的传颂逻辑的基本支柱。
{"title":"Saints and Sanctity for Critical Times: the Hagiography of Caterina da Racconigi","authors":"Eleonora Cappuccilli","doi":"10.5617/acta.11396","DOIUrl":"https://doi.org/10.5617/acta.11396","url":null,"abstract":"The hagiography of the prophet and Dominican tertiary Caterina da Racconigi (1476-1547) is an impressive testimony of the construction of sanctity in sixteenth-century Italy. The hagiographic narrative responds to the often-contrasting needs of the common people disappointed by the corrupt clergy and seeking a path to salvation; to the clergy that strove to revive popular devotion; and to some parts of the humanist circles, looking for an answer to the religious and intellectual doubt that especially originated after the Reformation. Through the analysis of some passages of the two extant hagiographies of Caterina da Racconigi – Vitta et legenda, written by Caterina’s confessors, and Compendio delle cose mirabili, written by the philosopher Gianfrancesco Pico della Mirandola – this article examinates the multi-layered meanings attributed to sanctity during the religious crisis of the sixteenth century. Reform, intellectual and religious doubt and certainty, and human freedom emerge as fundamental pillars of the hagiographic logic that shaped the language of sanctity. \u0000 ","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"169 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-04-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140693523","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
La percezione dell’autorialità femminile in merito a testi di tipo religioso tra Medioevo ed Età Moderna sta al centro di questo contributo, dove è proposta una riflessione che prende l’avvio da casi eccezionali, collocati ai due estremi del “sacro”: la diabolicità e la santità.
{"title":"Scrittrici del Diavolo, scrittrici di Dio","authors":"I. Gagliardi","doi":"10.5617/acta.11393","DOIUrl":"https://doi.org/10.5617/acta.11393","url":null,"abstract":"La percezione dell’autorialità femminile in merito a testi di tipo religioso tra Medioevo ed Età Moderna sta al centro di questo contributo, dove è proposta una riflessione che prende l’avvio da casi eccezionali, collocati ai due estremi del “sacro”: la diabolicità e la santità.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"86 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-04-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140694475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article presents a research project conducted by nine scholars that culminated in a publication. As Project Leader, I had the privilege of coordinating this interdisciplinary, bilingual, and inter-university group entitled Rome and Women’s Response to Crisis: from Early Christianity to the Present Day, which critically examines - from a spiritual, socio-political, and cultural perspective - the stories of heroic Roman women who bravely confronted the crises of their time, from the earliest days of Christianity to the present. In addition to exploring the historical, socio-political, cultural, and spiritual contexts in which these heroic female protagonists lived and worked, the authors of the essays also emphasise – in explicit or implicit ways - the critical role which the theological virtues of faith, hope, and charity played in their lives and cardinal virtues of fortitude, prudence, justice, and temperance. There is also a captivating reading on Saint Catherine of Siena’s virtue of patience. Nevertheless, it is not only through the lens of moral excellence that we learn about ordinary women living extraordinary lives as sisters, spouses, virgins, and mothers - both natural and spiritual. Towards the end of the article, there are passages drawn from Andrea Donati’s contribution about Vittoria Colonna, one of the early modern protagonists to whom the Symposium was dedicated.
{"title":"Rome and Women’s Response to Crisis: from Early Christianity to the Present Day","authors":"Kinga Araya","doi":"10.5617/acta.11397","DOIUrl":"https://doi.org/10.5617/acta.11397","url":null,"abstract":"This article presents a research project conducted by nine scholars that culminated in a publication. As Project Leader, I had the privilege of coordinating this interdisciplinary, bilingual, and inter-university group entitled Rome and Women’s Response to Crisis: from Early Christianity to the Present Day, which critically examines - from a spiritual, socio-political, and cultural perspective - the stories of heroic Roman women who bravely confronted the crises of their time, from the earliest days of Christianity to the present. In addition to exploring the historical, socio-political, cultural, and spiritual contexts in which these heroic female protagonists lived and worked, the authors of the essays also emphasise – in explicit or implicit ways - the critical role which the theological virtues of faith, hope, and charity played in their lives and cardinal virtues of fortitude, prudence, justice, and temperance. There is also a captivating reading on Saint Catherine of Siena’s virtue of patience. Nevertheless, it is not only through the lens of moral excellence that we learn about ordinary women living extraordinary lives as sisters, spouses, virgins, and mothers - both natural and spiritual. Towards the end of the article, there are passages drawn from Andrea Donati’s contribution about Vittoria Colonna, one of the early modern protagonists to whom the Symposium was dedicated.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":" 24","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-04-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140691806","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Un caso di studio paradigmatico per mostrare l’accoglienza e l’eredità di una santa donna nella prima epoca moderna tra Roma e Lazio è certamente offerto dalla liturgia di Rosa da Viterbo. Fu dalla seconda metà del XV secolo e per tutto il XVI che si allestì una liturgia propria – per l’ufficio delle ore e per la messa – e si fissò la memoria liturgica della giovane santa viterbese. Dopo aver chiarito il contesto e si innesta il culto di Rosa, si darà conto della specialità della liturgia rosiana.
{"title":"Rorarunt coeli. La liturgia di santa Rosa da Viterbo","authors":"Eleonora Rava, F. Sedda","doi":"10.5617/acta.11392","DOIUrl":"https://doi.org/10.5617/acta.11392","url":null,"abstract":"Un caso di studio paradigmatico per mostrare l’accoglienza e l’eredità di una santa donna nella prima epoca moderna tra Roma e Lazio è certamente offerto dalla liturgia di Rosa da Viterbo. Fu dalla seconda metà del XV secolo e per tutto il XVI che si allestì una liturgia propria – per l’ufficio delle ore e per la messa – e si fissò la memoria liturgica della giovane santa viterbese. Dopo aver chiarito il contesto e si innesta il culto di Rosa, si darà conto della specialità della liturgia rosiana.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":" 57","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-04-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140691902","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Il saggio riflette sul ruolo autoriale costruito dalle donne all’interno dell’universo cristiano. Iniziando con un’introduzione storiografica e sociale, il saggio evidenzia l’importanza della sinergia tra gli studi di storiografia, di genere e di storia delle idee nel costruire nuove visioni della e sulla autorialità femminile. Sullo sfondo di alcuni punti fermi del dialogo tra discipline, si analizza quindi la costruzione dell’autorialità femminile considerando alcuni degli snodi fondamentali che caratterizzano l’evoluzione della soggettività nella scrittura di Vittoria Colonna e di Chiara Matraini.
{"title":"Parola sacra, protofemminismo e autorialità femminile (1500-1600)","authors":"C. Stella","doi":"10.5617/acta.11394","DOIUrl":"https://doi.org/10.5617/acta.11394","url":null,"abstract":"Il saggio riflette sul ruolo autoriale costruito dalle donne all’interno dell’universo cristiano. Iniziando con un’introduzione storiografica e sociale, il saggio evidenzia l’importanza della sinergia tra gli studi di storiografia, di genere e di storia delle idee nel costruire nuove visioni della e sulla autorialità femminile. Sullo sfondo di alcuni punti fermi del dialogo tra discipline, si analizza quindi la costruzione dell’autorialità femminile considerando alcuni degli snodi fondamentali che caratterizzano l’evoluzione della soggettività nella scrittura di Vittoria Colonna e di Chiara Matraini.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"100 S397","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-04-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140694362","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Suor Francesca Farnese, al secolo Isabella, apparteneva a un ramo della famiglia dei Farnese, quella dei Duchi di Latera e Farnese. La sua educazione fu affidata alle suore Clarisse di San Lorenzo in Panisperna e, dopo averla completata, fece ritorno in famiglia, ma, dopo pochi mesi, sentì il richiamo della vita monastica. Secondo una prassi tipica della santità eroica barocca, fu protagonista di un travaglio interiore che la portò sempre più verso un crescente rigore, proponendo un modello di sé di difficile condivisione nei monasteri romani. Nel quadro della Roma barocca suor Francesca si affermò in qualità di riformatrice dell’ordine di Santa Chiara e di committente di quattro monasteri distribuiti sul territorio laziale. In questo ambizioso progetto, la Farnese fu sostenuta dal cardinale Francesco Barberini, nominato dal 1638 protettore dell’ordine riformato, ma anche da nobildonne romane che trovarono in lei un modello da imitare. Il progetto della Farnese fu interrotto dalla sua morte avvenuta nel 1651, ma la sua eredità fu raccolta dal cardinale protettore, Francesco Barberini, che si fece artefice della costruzione di un altro monastero, l’ultimo in ordine di tempo: il monastero di Santa Maria della Provvidenza a Fara in Sabina, che ebbe un ordinamento dalle caratteristiche speciali, poiché vennero fuse le disposizioni dei padri francescani di San Pietro d’Alcantara della provincia napoletana con le Costituzioni di suor Francesca. Queste prescrivevano l’abolizione dell’accoglienza di zitelle, la proibizione di ricevere visite, anche di parenti stretti, o di avere notizie dall’esterno. La vita spirituale doveva essere dominata dalla centralità del rapporto dell’individuo con Dio; un posto speciale era riservato al silenzio. Il cardinale Barberini nominò le Solitarie eredi universali al momento della morte nel 1679.
{"title":"\"L’Instituto della Madre suor Francesca\" nel monastero di Santa Maria della Provvidenza a Fara in Sabina: eredità spirituale e materiale","authors":"E. Onori","doi":"10.5617/acta.11395","DOIUrl":"https://doi.org/10.5617/acta.11395","url":null,"abstract":"Suor Francesca Farnese, al secolo Isabella, apparteneva a un ramo della famiglia dei Farnese, quella dei Duchi di Latera e Farnese. La sua educazione fu affidata alle suore Clarisse di San Lorenzo in Panisperna e, dopo averla completata, fece ritorno in famiglia, ma, dopo pochi mesi, sentì il richiamo della vita monastica. Secondo una prassi tipica della santità eroica barocca, fu protagonista di un travaglio interiore che la portò sempre più verso un crescente rigore, proponendo un modello di sé di difficile condivisione nei monasteri romani. Nel quadro della Roma barocca suor Francesca si affermò in qualità di riformatrice dell’ordine di Santa Chiara e di committente di quattro monasteri distribuiti sul territorio laziale. In questo ambizioso progetto, la Farnese fu sostenuta dal cardinale Francesco Barberini, nominato dal 1638 protettore dell’ordine riformato, ma anche da nobildonne romane che trovarono in lei un modello da imitare. Il progetto della Farnese fu interrotto dalla sua morte avvenuta nel 1651, ma la sua eredità fu raccolta dal cardinale protettore, Francesco Barberini, che si fece artefice della costruzione di un altro monastero, l’ultimo in ordine di tempo: il monastero di Santa Maria della Provvidenza a Fara in Sabina, che ebbe un ordinamento dalle caratteristiche speciali, poiché vennero fuse le disposizioni dei padri francescani di San Pietro d’Alcantara della provincia napoletana con le Costituzioni di suor Francesca. Queste prescrivevano l’abolizione dell’accoglienza di zitelle, la proibizione di ricevere visite, anche di parenti stretti, o di avere notizie dall’esterno. La vita spirituale doveva essere dominata dalla centralità del rapporto dell’individuo con Dio; un posto speciale era riservato al silenzio. Il cardinale Barberini nominò le Solitarie eredi universali al momento della morte nel 1679.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":" 12","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-04-17","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140691353","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The contribution aims to shed light on economic relations between cities and hinterland in the antique world by examining papyrological material from Ismant el-Kharab (ancient Kellis) in Egypt’s Dakhleh Oasis. This material provides evidence for a village community in the Oasis and its trade relations with distant urban areas in the Nile Valley. The study draws on recent research into the ancient textile trade to situate the community’s economic strategies. In turn, it examines how these strategies facilitated trade with cities in Upper Egypt, employing the notion of capabilities drawn from communal resilience theory. In conclusion, it is argued that the Kellis material demonstrates how rural communities could attain a high degree of agency within the late antique economy, although it also highlights vulnerabilities to which they were subjected.
{"title":"Traders on the Margins: The Resilience of a Fourth-Century Trading Community in Roman Egypt","authors":"H. F. Teigen","doi":"10.5617/acta.11150","DOIUrl":"https://doi.org/10.5617/acta.11150","url":null,"abstract":"The contribution aims to shed light on economic relations between cities and hinterland in the antique world by examining papyrological material from Ismant el-Kharab (ancient Kellis) in Egypt’s Dakhleh Oasis. This material provides evidence for a village community in the Oasis and its trade relations with distant urban areas in the Nile Valley. The study draws on recent research into the ancient textile trade to situate the community’s economic strategies. In turn, it examines how these strategies facilitated trade with cities in Upper Egypt, employing the notion of capabilities drawn from communal resilience theory. In conclusion, it is argued that the Kellis material demonstrates how rural communities could attain a high degree of agency within the late antique economy, although it also highlights vulnerabilities to which they were subjected.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"8 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140260899","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the fourth century AD, the relation between the city of Antioch and its hinterland underwent significant change. In response both to environmental transformation and the consequences of human intervention, resilient rural communities in the Amuq plain north-east of the city took on new political, economic, and religious significance. From a distinctively urban perspective, the sophist Libanios criticized and deplored this development, most famously in his oration 47 from around the year 390 with regard to the emerging political and judicial independence of larger villages in the Antiochene. The same phenomenon was addressed roughly 50 years later by the Christian author Theodoret of Kyrrhos, who, however, appreciated the new rural self-confidence as a religious revival spearheaded by holy men. But just as the late antique realities of villagers and city-dwellers rarely met, neither physically nor intellectually or culturally, also the contrasting perspectives represented by Libanios and Theodoret remained largely disconnected. In one instance, however, Libanios related an account of hinterland representatives that moved through Antioch’s urban space, confronted the city with a specifically Antiochene type of rural resilience, and challenged, according to Libanios, much of what Antioch stood for. As such, this episode highlights the importance of mobility in city-hinterland relations and, pointedly, its significance for the study of rural resilience in late antiquity.
公元四世纪，安提阿城与其腹地之间的关系发生了重大变化。为了应对环境变化和人类干预的后果，该城东北部阿穆克平原上富有弹性的农村社区在政治、经济和宗教方面都具有了新的意义。从一个独特的城市视角来看，诡辩家利巴尼奥斯（Libanios）对这种发展进行了批评和谴责，最著名的是他在 390 年左右发表的第 47 号演说中对安提阿学派较大村庄正在出现的政治和司法独立提出的批评。大约 50 年后，基督教作家西奥多雷特-基尔罗斯（Theodoret of Kyrrhos）也提到了同样的现象，但他认为新的乡村自信是由圣人引领的宗教复兴。但是，正如古代晚期村民和城市居民的现实很少相遇一样，无论是在物质上，还是在知识或文化上，利巴尼奥斯和西奥多雷特所代表的截然不同的观点在很大程度上也是互不相通的。不过，有一次，利巴尼奥斯讲述了腹地代表在安提阿城市空间中的活动，他们以一种特别的安提阿式的乡村复原力对抗城市，并对安提阿所代表的许多东西提出了挑战。因此，这段插曲凸显了流动性在城市与腹地关系中的重要性，特别是对研究古代晚期乡村复原力的意义。
{"title":"When Rural Resilience Came to the City: Libanios on Villagers Moving through Fourth-Century Antioch","authors":"Florian Wöller","doi":"10.5617/acta.11143","DOIUrl":"https://doi.org/10.5617/acta.11143","url":null,"abstract":"In the fourth century AD, the relation between the city of Antioch and its hinterland underwent significant change. In response both to environmental transformation and the consequences of human intervention, resilient rural communities in the Amuq plain north-east of the city took on new political, economic, and religious significance. From a distinctively urban perspective, the sophist Libanios criticized and deplored this development, most famously in his oration 47 from around the year 390 with regard to the emerging political and judicial independence of larger villages in the Antiochene. The same phenomenon was addressed roughly 50 years later by the Christian author Theodoret of Kyrrhos, who, however, appreciated the new rural self-confidence as a religious revival spearheaded by holy men. But just as the late antique realities of villagers and city-dwellers rarely met, neither physically nor intellectually or culturally, also the contrasting perspectives represented by Libanios and Theodoret remained largely disconnected. In one instance, however, Libanios related an account of hinterland representatives that moved through Antioch’s urban space, confronted the city with a specifically Antiochene type of rural resilience, and challenged, according to Libanios, much of what Antioch stood for. As such, this episode highlights the importance of mobility in city-hinterland relations and, pointedly, its significance for the study of rural resilience in late antiquity.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"14 10","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140077293","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Greek Aegean in the Late Roman era (5th-mid-7th centuries AD) offers a degree of uniformity, developing further the novel urban and rural patterns that mark the previous Imperial centuries. Characteristically, small towns with fortifications and lavish Christian monuments are surrounded by commercial villa estates, while populations shrink drastically from the mid-6th century. In the 7th-8th centuries fundamental regional divergences appear. Most of mainland Greece is lost to the Eastern Roman (aka Early Byzantine) Empire based at Constantinople, the largest towns and coastal ports excepted, following waves of Slavic settlement. A second model is found on the Aegean Islands, where reduced populations largely survive Arab raids and alien settlement through settlement displacement and negotiation. A third model is represented by the large island of Crete, free from invasion until Arab conquest in the 9th century, ironically when a revived Eastern Roman (Middle Byzantine) Empire regains control of the mainland and remaining Aegean Islands. This paper will present the evidence from archaeology for these scenarios, varying in time and space.
{"title":"Changes in Town and Country in Late Antiquity and into the Early Medieval Period in Greece and the Aegean Islands","authors":"John Bintliff","doi":"10.5617/acta.11139","DOIUrl":"https://doi.org/10.5617/acta.11139","url":null,"abstract":"The Greek Aegean in the Late Roman era (5th-mid-7th centuries AD) offers a degree of uniformity, developing further the novel urban and rural patterns that mark the previous Imperial centuries. Characteristically, small towns with fortifications and lavish Christian monuments are surrounded by commercial villa estates, while populations shrink drastically from the mid-6th century. In the 7th-8th centuries fundamental regional divergences appear. Most of mainland Greece is lost to the Eastern Roman (aka Early Byzantine) Empire based at Constantinople, the largest towns and coastal ports excepted, following waves of Slavic settlement. A second model is found on the Aegean Islands, where reduced populations largely survive Arab raids and alien settlement through settlement displacement and negotiation. A third model is represented by the large island of Crete, free from invasion until Arab conquest in the 9th century, ironically when a revived Eastern Roman (Middle Byzantine) Empire regains control of the mainland and remaining Aegean Islands. This paper will present the evidence from archaeology for these scenarios, varying in time and space.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"33 19","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140260388","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The conversion of the Curia in the Forum Romanum in the 7th century is often regarded as the culmination of Christian presence in the old city centre. Finally, Christians, who had previously avoided the pagan heart of Rome, conquered this space. However, Christians had been present in more or less visible ways since the 4th century. This paper presents the evidence for this presence as recorded in both texts and archaeology to dispense with scholarly truisms of Christians avoiding the Forum before the 6th century. By applying the theory of collective memory and resilience theory, Christian changes in Rome are studied as human strategies to cope with changing times and circumstances, ensuring the Forum space’s resilience in the process. The author suggests that, far from being rejected by Rome’s Christian inhabitants, the cultural heritage was part of their identity and would continue to be so during the Middle Ages. Christianity was not a break with the past, but a natural continuation of ancient Rome, at least according to the Christians themselves.
{"title":"Christians, Memory, and Resilience in the Late Antique Forum Romanum","authors":"Christina Videbech","doi":"10.5617/acta.11151","DOIUrl":"https://doi.org/10.5617/acta.11151","url":null,"abstract":"The conversion of the Curia in the Forum Romanum in the 7th century is often regarded as the culmination of Christian presence in the old city centre. Finally, Christians, who had previously avoided the pagan heart of Rome, conquered this space. However, Christians had been present in more or less visible ways since the 4th century. This paper presents the evidence for this presence as recorded in both texts and archaeology to dispense with scholarly truisms of Christians avoiding the Forum before the 6th century. By applying the theory of collective memory and resilience theory, Christian changes in Rome are studied as human strategies to cope with changing times and circumstances, ensuring the Forum space’s resilience in the process. The author suggests that, far from being rejected by Rome’s Christian inhabitants, the cultural heritage was part of their identity and would continue to be so during the Middle Ages. Christianity was not a break with the past, but a natural continuation of ancient Rome, at least according to the Christians themselves.","PeriodicalId":426742,"journal":{"name":"Acta ad archaeologiam et artium historiam pertinentia","volume":"37 15","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140077210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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