Topographie religieuse de Thugga (Dougga)
Ville romaine d’Afrique proconsulaire (Tunisie)
Thugga, a city of Libyan origin that was annexed for a while to the territory of Punie Carthage, was merged into Africa Nova in 46 A.D. It stands on the side of a hill, dominating the ancient road from Carthage to Theveste, which was the commercial and stratégie artery of the province. The archaeological and epigraphic sources related to religious life cover a period from the reign of Massinissa to that of Diocletian. Twenty-three places of worship, so called African sanctuaries, Italie te...
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- Editore : Ausonius Éditions
- Collana : Scripta Antiqua | 9
- Luogo di pubblicazione : Pessac
- Anno di pubblicazione : 2004
- Pubblicato su OpenEdition Books : 08 avril 2019
- EAN (edizione cartacea) : 978-2-910023-46-1
- EAN digitale : 978-2-35613-292-5
- DOI : 10.4000/books.ausonius.7893
- Numero di pagine : 432 p.
Première partie. De l'annexion du territoire à la romanisation des âmes
Deuxième partie. Harmonisation des statuts juridiques, religieux et municipaux
Troisième partie. La diversité et la proximité des sanctuaires comme expression des syncrétismes religieux
Thugga, a city of Libyan origin that was annexed for a while to the territory of Punie Carthage, was merged into Africa Nova in 46 A.D. It stands on the side of a hill, dominating the ancient road from Carthage to Theveste, which was the commercial and stratégie artery of the province. The archaeological and epigraphic sources related to religious life cover a period from the reign of Massinissa to that of Diocletian. Twenty-three places of worship, so called African sanctuaries, Italie temples and simple chapels, have heen identified in the city. One hundred and twenty-three religious inscriptions reveal the names of many gods of local and Roman origin.
The most prominent element in the development of the city was the coexistence throughout two centuries of a majority of peregrins, the Thuggenses, and a minority of Carthaginian citizens, the pagani. For a long time, they shared neither the same institutions, nor the same panthéon, and the évolution of judicial and cultural relations between the two communities found its expression in the choice of cuits that they publicly honoured and in the religious installations of their respective territories.
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