Picard’s discovery of the basilica of the Juvenes at Mactar in Tunisia and the Danish architect Dyggve’s study of the martyrial churches of Salona in Dalmatia and the pagan heroon of Calydon in Greece made fashionable the theory of derivation from the pagan funerary basilica, a theoretical monument in which a number of tombs would be exposed to the veneration of visitors. From the example of Marusinac at Salona, Dyggve hypothesized an evolution from the sacred tomb preceded by a porticoed courtyard basilica discoperta to the classical basilica, a theory demolished by the reexamination of the Salona building undoubtedly a classical basilica and one which seems hard to accept on the technical level transition from an uncovered space to a covered building. As for the Mactar funerary basilica, this is a late church, perhaps installed in the main room of a house: the tombs served as an altar base and were brought there by Christians see N. Duval, ‰glises deux absides.
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