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                <title xml:lang="en">The Suicide of the Saguntines: Remarks on the Invention and the Integration of a Fictitious Collective Trauma into the Roman Cultural Memory</title>
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                <title level="j">Revista Universitaria de Historia Militar </title>
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                  <biblScope unit="volume">9</biblScope>
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                <term xml:lang="en">mass suicide</term>
                <term xml:lang="en">fides</term>
                <term xml:lang="en">trauma</term>
                <term xml:lang="en">cultural memory</term>
                <term xml:lang="en">Saguntum</term>
                <term xml:lang="es">fides</term>
                <term xml:lang="es">trauma</term>
                <term xml:lang="es">memoria cultural</term>
                <term xml:lang="es">suicidio colectivo</term>
                <term xml:lang="es">Sagunto</term>
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              <p>In several literary sources from classical antiquity, the story of the siege of the Iberian city of Saguntum by Hannibal in 219 BC. –an episode which marks the beginning of the second Punic war– ends with the description of besieged citizens’ collective suicide. This article intends to study the literary motif of the Saguntines’ suicide by connecting it with two current fields of research: Memory Studies and Trauma Studies. The episode is considered both from its psychological dimension and as an essential element of Rome’s cultural memory of the war against Hannibal, based on the dual observation that the act of collective self-destruction in the context of a siege may be analysed, in the light of modern categories of psychopathology, as a symptomatic response to a psychological trauma derived from war. As critics point out, however, this event has no historical basis. In fact, the story of the Saguntines’ suicide is clearly based on an historiographical topos originated in Greek literary works in the fifth century BC. It is hence necessary to study the conditions, the reasons and the chronology of the invention and integration of this traumatic memory into Rome’s collective memory. After the presentation and classification of the narrative variants of this story as reported in the works of Diodorus Siculus, Cicero, Titus Livius, Valerius Maximus, Silius Italicus, Florus, Appian, Cassius Dio and Augustine, extracting their common features, this article defends the thesis that this collective suicide constitutes, above all, a Roman «lieu de mémoire» created in the middle of the 1st century BC. The insistence on the paradoxically founding dimension of suicide, which preserves the cohesion within Saguntine community beyond its very annihilation, represents a counter-model directly opposed to the rupture of the Roman social body in the context of thencurrent civil war as the story was written.</p>
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              <p>En diferentes fuentes clásicas grecorromanas el relato del asedio de Aníbal de la ciudad ibérica de Sagunto, episodio que marca el inicio de la Segunda Guerra Púnica, acaba con la descripción de la inmolación colectiva de los ciudadanos asediados. Este artículo propone un estudio del motivo literario del suicidio de los saguntinos poniendo en relación dos campos actuales de investigación, como son los estudios sobre la memoria y los estudios del trauma. El análisis considera el episodio contemplando tanto su dimensión psicológica como su importancia en la memoria cultural de la guerra de Aníbal. Para ello se basa en la doble observación de que el acto de autodestrucción en un contexto de asedio puede ser analizado a la luz de las categorías modernas de la psicopatología, donde aparecería como una respuesta sintomática a un trauma psicológico de guerra. Sin embargo, como reconocieron los críticos, este evento no tiene fundamento histórico. De hecho, la historia del suicidio de los saguntinos ha sido obviamente elaborada a partir de un topos historiográfico que se originó en Grecia en el siglo V a. C. El artículo discute las condiciones, los motivos y la cronología de la invención, así como la forma en que se produjo la integración de esa memoria traumática en la memoria colectiva. Después de la presentación y clasificación de las variantes narrativas de este relato en las obras de Diodoro Sículo, Cicerón, Tito Livio, Valerio Máximo, Silio Itálico, L. Anneo Floro, Apiano, Dion Casio y Agustín de Hipona, el artículo defiende la tesis de que este suicidio colectivo constituye sobre todo un lugar de memoria romana elaborado a mediados del siglo I a. C. El énfasis en la dimensión paradójicamente fundacional del suicidio, que preserva la cohesión de la comunidad pese a su aniquilación, aparece de hecho como un contra-modelo opuesto a la ruptura del cuerpo social en el contexto de las guerras civiles contemporáneas.</p>
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