My particular interest in iconoclasm is the surprising fate that befell some of these objects that were broken or partially destroyed, which is that they were placed in the hands of children, given to children as toys. The evidence suggests that these children were actively encouraged to play with them. Clearly, the intention behind this decision was that by playing with the objects, these children would confirm that what had once been held up as holy and sacred and great – things like reliquaries or pyxes, which were containers for the consecrated host – were instead trivial and meaningless, and that, by playing with them, our children reveal the inanity, the worthlessness that these things always possessed.
However, the thing that struck me when I first came across this evidence is that, if you want to really destroy something, or if you want to make it meaningless or worthless, the last place that you would put that object is actually in the hands of a playing child – because what children do, as anyone who’s ever been a child or watched a child at play knows, is generate meanings. They generate stories. They don’t ruin things once and for all but incorporate them into new kinds of narrative. When a child plays with an object, it can be one thing at one second, and then a moment later it’s something else. So, the story of child’s play is a very discontinuous, changing, metamorphosing one, whereas what these iconoclasts wanted was for play to mean ruined, senseless, worthless once and for all.