Sacred spaces and new cities in the Byzantine East

Michael Blömer
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引用次数: 1

Abstract

: Some of the main trajectories of urban development in Roman Syria and Asia Minor have been studied in detail. Not much attention, however, has been paid to the fact that in some places the urban can be seen as the product of sacred. There are various examples of large rural sanctuaries that over time gained urban characteristics and eventually developed into cities. During the second wave of urbanisation in Syria in the 2 nd / 3 rd centuries CE, some of those “ urbanised sanctuaries ” were formally recognised as cities. This close entanglement between sanctuaries and the emergence of urbanity was not con-fined to the pagan period. Christian places of worship could trigger the urbanisation of rural places, too. Resafa, for example, developed from a small border post into a flourishing city of Sergiopolis due to the popularity of the martyrium of S. Sergios. It is remarkable that in most cases the cities that developed around sanctuaries very quickly emancipated themselves from those sanctuaries. The growing complexity of the cities ‘ metabolism turned them into regional hubs in their own right. They proved to be very resilient and maintained their urban role even after the sanctuaries that initiated the process of urbanisation were fi-nally abandoned.
拜占庭东部的神圣空间和新城市
详细研究了罗马叙利亚和小亚细亚城市发展的一些主要轨迹。然而,人们很少注意到这样一个事实,即在某些地方,城市可以被视为神圣的产物。有很多大型农村保护区的例子,随着时间的推移,它们获得了城市特征,最终发展成为城市。在公元2 / 3世纪叙利亚的第二次城市化浪潮中,一些“城市化的避难所”被正式承认为城市。圣所和城市的出现之间的紧密联系并不局限于异教时期。基督教礼拜场所也可能引发农村地区的城市化。例如,雷萨法从一个小边境哨所发展成为一个繁荣的塞尔吉奥波利斯城市,这是由于圣塞尔吉奥殉道者的受欢迎程度。值得注意的是,在大多数情况下,在避难所周围发展起来的城市很快就从这些避难所中解放出来了。城市新陈代谢的日益复杂使它们凭借自身的能力成为区域中心。事实证明,它们非常有弹性,即使在启动城市化进程的避难所最终被遗弃之后,它们仍然保持着城市的角色。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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