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Roman examples include the Arch of Janus, the earlier imperial reliefs reused on the Arch of Constantine,
the colonnade of Old Saint Peter's Basilica; examples in Byzantine territories include the exterior sculpture
on the Church of Panagia Gorgoepikoos in Athens); in the medieval West Roman tiles were reused in St
Albans Cathedral, in much of the medieval architecture of Colchester, porphyry columns in the Palatine
Chapel in Aachen, and the colonnade of the basilica of Santa Maria in Trastevere. Spolia in the medieval
Islamic world include the columns in the hypostyle mosques of Kairouan, Gaza and Cordoba.
Although the modern literature on spolia is primarily concerned with these and other medieval examples, the
practice is common and there is probably no period of art history in which evidence for "spoliation" could
not be found.
Interpretations of spolia generally alternate between the "ideological" and the "pragmatic." Ideological
readings might describe the re-use of art and architectural elements from former empires or dynasties as
triumphant (that is, literally as the display of "spoils" or "booty" of the conquered) or as revivalist
(proclaiming the renovation of past imperial glories). Pragmatic readings emphasize the utility of re-used
materials: if there is a good supply of old marble columns available, for example, there is no need to produce
new ones. The two approaches are not mutually exclusive, and there is certainly no one approach that can
account for all instances of spoliation, as each instance must be evaluated within its particular historical
context.
Spolia had apotropaic spiritual value. Clive Foss has noted[2] that in the fifth century crosses were inscribed
on the stones of pagan buildings, as at Ankara, where crosses were inscribed on the walls of the temple of
Roma and Augustus. Clive Foss suggests that the purpose of this was to ward off the daimones that lurked in
stones that had been consecrated to pagan usage.
Liz James extends Foss's observation[3] in noting that statues, laid on their sides and facing outwards, were
carefully incorporated in Ankara's city walls in the Seventh century, at a time when spolia were also being
built into city walls in Miletus, Sardis, Ephesus and Pergamum: "laying a statue on its side places it and the
power it represents under control. It is a way of acquiring the power of rival gods for one's own benefit," Liz
James observes. "Inscribing a cross works similarly, sealing the object for Christian purposes".[4]
See also
Crisis of the 3rd Century
Roman Empire#Tetrarchy (285324) and Constantine the Great
(324-337)
Dominate
Palimpsest, the practice of erasing old texts from scarce old vellum
to write new text.
Diocletian's Palace, a Roman Imperial palace in Split, re-purposed by
later inhabitants as a town.
References
1. Barker, A. Philip (1977).
Wikimedia Commons has
Techniques of Archaeological
media related to Spolia.
Excavation. Routledge. p. 11.
2. Foss, "Late Antique and
Byzantine Ankara" Dumbarton Oaks Papers 31 (1977:65).
Re-used reliefs as decoration in Santa 3. James, "'Pray Not to Fall into Temptation and Be on Your Guard': Pagan
Statues in Christian Constantinople" Gesta 35.1 (1996:1220) p. 16.
Maria in Trastevere, Rome
4. James 1996, noting O. Hjort, "Augustus ChristianusLivia Christiana:
Sphragis and Roman portrait sculpture", in L. Ryden and J.O. Rosenqvist,
Aspects of Late Antiquity and Early Byzantium (Transactions of the Swedish Institute in Istanbul, IV) 1993:93112.
Further reading
There is a large modern literature on spolia, and the following list makes no claim to be comprehensive.
J. Alchermes, "Spolia in Roman Cities of the Late Empire: Legislative Rationales and Architectural
Reuse," Dumbarton Oaks Papers 48 (1994), 16778.
S. Bassett, The urban image of late antique Constantinople (Cambridge, 2004).
L. Bosman, The power of tradition: Spolia in the architecture of St. Peter's in the Vatican (Hilversum,
2004).
B. Brenk, "Spolia from Constantine to Charlemagne: Aesthetics versus Ideology," Dumbarton Oaks
Papers 41 (1987), 10309.
B. Brenk, "Sugers Spolien," Arte Medievale 1 (1983), 101107.
R. Brilliant, "I piedistalli del giardino di Boboli: spolia in se, spolia in re," Prospettiva 31 (1982), 2
17.
C. Bruzelius, "Columpnas marmoreas et lapides antiquarum ecclesiarum: The Use of Spolia in the
Churches of Charles II of Anjou," in Arte d'Occidente: temi e metodi. Studi in onore di Angiola Maria
S. Settis, Continuit, distanza, conoscenza: tre usi dellantico, in S. Settis, ed., Memoria dellantico
nellarte italiana (Torino, 1985), III.373486.
B. Ward-Perkins, From Classical Antiquity to the Middle Ages: Urban Public Building in Northern
and Central Italy A.D. 300850 (Oxford, 1984).
Lorenzatti, Sandro, Vicende del Tempio di venere e Roma nel medioevo e nel Rinascimento, in "Rivista
dellIstituto Nazionale di Archeologia e storia dellArte",13. 1990, pp. 119138.
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