Dayna S. Kalleres
- Published in print:
- 2014
- Published Online:
- May 2016
- ISBN:
- 9780520276475
- eISBN:
- 9780520956841
- Item type:
- chapter
- Publisher:
- University of California Press
- DOI:
- 10.1525/california/9780520276475.003.0008
- Subject:
- Classical Studies, European History: BCE to 500CE
This chapter presents the book’s framework as: (1) a new form of cultural history (animistic history of demons in the city or ecclesiastical authority); and (2) historiographical critique (why have ...
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This chapter presents the book’s framework as: (1) a new form of cultural history (animistic history of demons in the city or ecclesiastical authority); and (2) historiographical critique (why have demonologies of late antique cities been neglected in scholarship?). To that end, I present the thesis, my methodology (intertwining material analyses—i.e., archaeology—and literary analyses), and theoretical approaches (anthropology, ritual theory). I discuss the wider, historiographical background (Gibbon’s narrative of fall and decline replaced by late antiquity’s dynamic of continuity and transformation), which shaped my alternative view of the relationship between a perceived historical progression and imagined enchanted environment (Robert Orsi's abundant history, animistic history)—a relationship animated through ritual practice. Finally, I present the centrality of diabolization in my thesis. Ecclesiastical leadership in cities employed demonological discourse and exorcistic practice—that is, diabolization—to a maintain congregations and Christianize the city. Diabolization is comprised of two parts: first, a rhetorical/discursive amplification of the demonic, the intensification of the demonic threat, drawing it closer and closing the distance that demonization creates; second, a ritual strategy aimed toward defeating or managing the demonic. This ritual process redefined the topographical urban map, shifted the urban worldview and concepts of embodied charismatic power.Less
This chapter presents the book’s framework as: (1) a new form of cultural history (animistic history of demons in the city or ecclesiastical authority); and (2) historiographical critique (why have demonologies of late antique cities been neglected in scholarship?). To that end, I present the thesis, my methodology (intertwining material analyses—i.e., archaeology—and literary analyses), and theoretical approaches (anthropology, ritual theory). I discuss the wider, historiographical background (Gibbon’s narrative of fall and decline replaced by late antiquity’s dynamic of continuity and transformation), which shaped my alternative view of the relationship between a perceived historical progression and imagined enchanted environment (Robert Orsi's abundant history, animistic history)—a relationship animated through ritual practice. Finally, I present the centrality of diabolization in my thesis. Ecclesiastical leadership in cities employed demonological discourse and exorcistic practice—that is, diabolization—to a maintain congregations and Christianize the city. Diabolization is comprised of two parts: first, a rhetorical/discursive amplification of the demonic, the intensification of the demonic threat, drawing it closer and closing the distance that demonization creates; second, a ritual strategy aimed toward defeating or managing the demonic. This ritual process redefined the topographical urban map, shifted the urban worldview and concepts of embodied charismatic power.
