Svetlana Tarkhanova
Research Institute of Theory and History of Architecture and Urban Planning, Russia
The practice of the secondary use of the Graeco-Roman details is well known in plenty of churches of the Late Antique period in Rome, Constantinople, Asia Minor and the Near East. Although it had its prehistory in the art of the Ancient world, it was mostly popular during the Early Byzantine period, as never before. The problem of spolia adaptation in ecclesiastical architecture is well studied, which cannot be said about the research on synagogues. Yet, there were some particular principles and meanings in this parallel branch of architecture. The difference between the two traditions is shown on the basis of the analysis of architectural and decorative features of several churches (Cathedral in Hippos-Sussita, Heptapegon) and several synagogues (Capernaum, Horazim, Baram, Umm-Qanatir). I propose new theories concerning the direct sources, wherefrom Christian builders took the parts for their buildings (columns, capitals, slabs). As soon as the churches are concerned, in aesthetical interpretation of spolia I completely agree with two main ideas of Deichmann and Krautheimer, though they are different (economic reasons and the “rennaissance of antiquity”). As far as the synogagues are concerned, the situation was different: the use of spolia was forbidden, with the exception of the deserted synagogues. Whenever inspite of the ban this practice was used, Graeco-Roman details served as a camerton for the whole architectural ensemble and its decoration. In my view, this phenomenon was formed for several historical and religious reasons. I suppose that it emerged in the time of Julian the Apostate and was conditioned by the complicated self-identification as opposed to the dominating Christianity.