Remarques sur l'iconographie de Syméon l'Alépin, le premier stylite

Sodini, Jean-Pierre

doi:10.3406/piot.1989.1609

Cited by 4 publications

(2 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…19 For further examples, see : Schachner 2010, 370-375;Peña, Castellana and Fernández 1975. Similar designs are also found on glass bottles, so-called "stylite vessels": Evans and Ratliff 2012, no. 62a-c;Sodini 1989, 32. 20 Drijvers 1978 argued that Symeon was understood to act as imitatio crucis .…”

Section: Symeon As Columnmentioning

confidence: 99%

“…17 See also Stang 2010 on Symeon's asceticism as a process of descent followed by ascent, which creates a meeting point between underworld, earth, and heaven.Contra Frankfurter 1990, and others, Stang reinstates Drijvers' (1978) argument that Symeon acts in imitatio Christi through his ascent of the column; hence the prevalence of Symeon's iconographic depiction as a cross stationed on top of a column. 18 On Symeon's iconography more generally, see especially: Lassus 1932;Elbern 1965; Peña, Castellana and Fernández 1975;Sodini 1989.…”

mentioning

confidence: 99%

See 1 more Smart Citation

Lived Religion in the Ancient Mediterranean World

Berthelot

2020

View full text Add to dashboard Cite

show abstract

Section: Symeon As Columnmentioning

confidence: 99%

mentioning

confidence: 99%

Lived Religion in the Ancient Mediterranean World

Berthelot

2020

View full text Add to dashboard Cite

show abstract

The Cultural Biography of a Pilgrimage Token: From Hagiographical to Archaeological Evidence

Boero¹

2020

Archiv Für Religionsgeschichte

View full text Add to dashboard Cite

Across the eastern Mediterranean, the personnel of late antique pilgrimage sites distributed terracotta tokens stamped with depictions of saints, scenes from the life of Christ, and related imagery. Using primarily hagiographical sources, scholars associate tokens with healing practices, the veneration of icons, and the worship of relics. Certainly, hagiographies offer valuable representations of ritual processes, but they also make claims on the proper distribution, meaning, and use of tokens amidst a diversity of intercessory activities. How, in practice, was a token produced and distributed? How did pilgrims use tokens at and away from pilgrimage complexes beyond the assertions made by hagiographers? This article answers these questions by tracing the “cultural biography” of a token. It analyzes the archaeological contexts of tokens in order to clarify select statuses that a token might occupy during its lifetime, including commodity, gift, domestic object, funerary object, relic, rubbish, and art object. This approach lays the foundation for examining hagiographical claims regarding the use of tokens as one among many assertions in the contested process of harnessing the power of saints. It illustrates the capacity of devotees to exhibit diverse practices as well as the efforts of personnel at pilgrimage sites to shape those practices.

show abstract

Chronique des activités archéologiques en Syrie (I)

Al‐Maqdissi¹

1993

syria

View full text Add to dashboard Cite

Remarques sur l'iconographie de Syméon l'Alépin, le premier stylite

Cited by 4 publications

References 0 publications

Lived Religion in the Ancient Mediterranean World

Lived Religion in the Ancient Mediterranean World

The Cultural Biography of a Pilgrimage Token: From Hagiographical to Archaeological Evidence

Chronique des activités archéologiques en Syrie (I)

Contact Info

Product

Resources

About