Les survivances du culte impérial en Afrique du Nord à l'époque vandale

Chastagnol, André; Duval, Noël

doi:10.3406/bsnaf.1974.8177

Cited by 26 publications

(5 citation statements)

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“…Other publications were similarly religious in focus. Several scholars interrogated the survival of the imperial cult in Vandal North Africa, for example, as evidence both for the survival of municipal traditions into the 5 th century, and the willingness of the Hasding kings to appropriate some of the symbols of imperial power within their own rule 59 . Robert Markus and Jean Durliat published a number of important studies on the role of bishops within the effective functioning of the Byzantine administration in Africa, and on the religious policies which guided the administration of the province as a whole 60 .…”

Section: Christian Courtois and The Later 20th Centurymentioning

confidence: 99%

Contemporary Historiography on Christianity in Vandal and Byzantine Africa (1785-2020)

Merrills

2021

RevHisto

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The present chapter examines the historiography of Vandal and Byzantine religion from ca. 1785 to the present. Until relatively recently, extended studies of post-Roman North Africa were scarce. The works of Charles Diehl (1896) and Christian Courtois (1955) are striking exceptions within a field primarily interested in earlier periods of North African history. During the 19th century, the Vandals were primarily viewed for their military and political activity, rather than their religious policies, and Byzantine Africa was generally presented as a coda to Roman and early Christian periods of occupation. The dramatic expansion of archaeological and philological scholarship in the latter part of the twentieth century had an important effect upon the understanding of these groups, but it is only in the last twenty years that detailed scrutiny of the later periods of pre-Islamic North Africa have become widespread.

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Section: Christian Courtois and The Later 20th Centurymentioning

confidence: 99%

Contemporary Historiography on Christianity in Vandal and Byzantine Africa (1785-2020)

Merrills

2021

RevHisto

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“…Il faut d'abord relever que le roi vandale a très vite mis en place une politique de recrutement qui touche à l'aristocratie municipale africaine. Au début des années 1970, André Chastagnol et Noël Duval ont publié des inscriptions qui attestent la survivance de l'institution du flaminat perpétuel en Afrique vandale (Chastagnol et Duval 1972, 194–98 ; 1974, 87–118). Certes, ces textes manifestent une réalité qui n'avait pas cours au temps de Genséric ni d'ailleurs au temps de son fils Hunéric.…”

Section: Genséric Fauteur Des Tempora Impacataunclassified

Genséric fossoyeur de laRomanitasafricaine?

Nsiri

2018

Libyan Stud

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During his four decades of rule, Genseric appears to many Africans – Catholic and pro-Roman – as the incarnation of the Antichrist. For the African municipal aristocracy he represented the image of a greedy barbarian obsessed with power, the persecutor and the gravedigger ofRomanitas. If we look closely, Genseric had learned from the Romans how to manage strength and diplomacy, for negotiating with the Romans in particular. He sought to perpetuate his conquests by organising treaties with Ravenna and Constantinople, which did not prevent him from launching parallel plundering campaigns in Africa and along the coast that brought him respect and financial gain. First king of the vandals, he managed to create the first barbaric state on the territory of the empire. He was the type of leader who can be considered a visionary, bringing to fulfilment the material, political and spiritual conquests of a new era, theSpätantike.

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“…It was this secularised practice which the Vandal kings kept going as a way of creating a link between themselves and the Romano-African elite 115 . However, the most convincing explanation is still the one put forward by Chastagnol and Duval.…”

Section: (Vi) Secularism and The Municipal Elite In Vandal North Africamentioning

confidence: 99%

The Anthologia Latina and the creation of a secular space in Vandal Carthage

Miles¹

2005

Antiquité Tardive

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Cet article a pour sujet la série de poèmes recueillis dans l'AnthologieLatine qui ont été écrits par des membres de l'élite romano-africaine durant la période vandale. Dans un grand nombre de ces poèmes, les édifices et monuments de Carthage et de son satellite, Alianae, fournissent à l'oeuvre non seulement son décor, mais aussi son sujet principal. On cherchera à démontrer que ces poèmes s'insèrent dans un projet conscient et cohérent, de la part de l'élite laïque romano-africaine, de promouvoir une vision séculière de l'Afrique du Nord vandale et que c'était là une stratégie qui était soutenue par l'encouragement complice des rois vandales. En une période de grande tension religieuse entre les rois vandales ariens et l'Église catholique africaine, c'est la création d'un espace séculier du point de vue tant physique qu'idéologique qui devait permettre aux souverains d'établir un modus vivendi réussi avec leurs sujets romains d'Afrique. C'est ainsi que les poèmes "vandales" de l'Anthologie Latine non seulement nous fournissent une vision de l'Afrique du Nord vandale différente de celle qui nous est transmise par des sources hostiles -qu'elles soient ecclésiastiques ou grecques -, mais encore éclairent l'importance du séculier dans une époque de forte religiosité. [Auteur, trad. J.-M. C.]

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Les survivances du culte impérial en Afrique du Nord à l'époque vandale

Cited by 26 publications

References 1 publication

Contemporary Historiography on Christianity in Vandal and Byzantine Africa (1785-2020)

Contemporary Historiography on Christianity in Vandal and Byzantine Africa (1785-2020)

Genséric fossoyeur de laRomanitasafricaine?

The Anthologia Latina and the creation of a secular space in Vandal Carthage

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