9th-century Byzantine domes

Timber-roofed basilicas, which had been the standard form until the 6th century, would be displaced by domed churches from the 9th century onward.[1] In the Middle Byzantine period (c. 843 – 1204), domes were normally built to emphasize separate functional spaces, rather than as the modular ceiling units they had been earlier.[2][3] The cross-in-square plan, with a single dome at the crossing or five domes in a quincunx pattern, became widely popular in the Middle Byzantine period.[4] Resting domes on circular or polygonal drums pierced with windows eventually became the standard style, with regional characteristics.[5]

A central image of Christ begins to be used in domes from the late 9th or early 10th centuries, although it is not described as an image of Christ Pantocrator, instead being described as "he who oversees the earth, he who is governor of all, or he who is the universal king".[6]

Venice

Venice's architecture was a blend of Byzantine and northern Italian influences, although nothing from the ninth and tenth centuries has survived except the foundations of the first St. Mark's Basilica.[7] This building was presumably similar to Justinian's Church of the Holy Apostles based on its layout, but how it was roofed is unknown.[8]

Turkey

The early 9th century church in Tirilye now called the Fatih Mosque, was a cross-in-square building.[9]

Greece

Other cross-in-square examples from the 9th century include the church of Episkopē in Evrytania, Panagia Skripou Monastery, A. Dēmētrios tou Katsourē in Arta, and the Church of Saint Andrew in Peristera, Thessaloniki.[10] The church now called Atik Mustafa Pasha Mosque in Constantinople was built at the end of the 9th century.[11] A number of sub-types emerged over the centuries that have been variously classified by floor plan and dome support system.[12]

Constantinople

The Nea Ekklesia of Emperor Basil I was built in Constantinople around 880 as part of a substantial building renovation and construction program during his reign. It had five domes, which are known from literary sources, but different arrangements for them have been proposed under at least four different plans. One has the domes arranged in a cruciform pattern like those of the contemporaneous Church of St. Andrew at Peristerai or the much older Church of the Holy Apostles in Constantinople. Others arrange them in a quincunx pattern, with four minor domes in the corners of a square and a larger fifth in the center, as part of a cross-domed or cross-in-square plan.[13] That the church was dedicated to five patrons (Christ, the Theotokos, St. Nicholas, the Prophet Elijah, and the Archangel Gabriel, later changed to the Archangel Michael under Leo VI the Wise) suggests that the five domes covered separate liturgical spaces.[14] It is often suggested that the five-domed design of St. Panteleimon at Nerezi, from 1164, is based on that of the Nea Ekklesia.[15]

The Pentacubiculum at the Imperial Palace in Constantinople was either built by Basil I or restored by him. It was a tetraconch plan with what may have been a domed central space.[16]

Leo VI built a church dedicated to St Demetrius on the grounds of the Great Palace. It was described by a mid-10th century court official named Gregory as having four columns, vaults decorated with mosaics of a starry sky, and a central dome depicting Christ "emerging from the sky as the sun". It may have been one of the earliest cross-in-square churches in Constantinople.[17]

A 15th-century account of a Russian traveler to Constantinople mentions an abandoned hall from the reign of Leo VI, presumably domed, "in which the sun, the moon, and the stars succeeded each other as in heaven."[18][19]

Cyprus

Single and multi-domed basilicas on Cyprus proposed to date from the ninth or tenth centuries include the Church of Saint Photios of Gialousa (Karpasia), the Church of Saint George of Afentrika (Karpasia), the Monastery of Saint Barnabas (Salamis), the Church of Saint Paraskeva (Geroskipou), and the Church of Saints Hilarion and Barnabas (Peristerona).[20]

See also

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References

Citations

  1. ↑ Lymberopoulou & Duits 2013, p. 28.
  2. ↑ Ousterhout 2008a, p. 121.
  3. ↑ Ousterhout 2008b, p. 358.
  4. ↑ Krautheimer 1986, p. 340.
  5. ↑ Krautheimer 1986, p. 379.
  6. ↑ Patricios 2020, pp. 99–100.
  7. ↑ Krautheimer 1986, p. 405.
  8. ↑ Krautheimer 1986, p. 407.
  9. ↑ Ousterhout 2008b, pp. 358–359.
  10. ↑ Higuchi & Nasu 2019, pp. 534–536.
  11. ↑ Mihaljević 2014, p. 738.
  12. ↑ Higuchi & Nasu 2019, p. 531.
  13. ↑ Ousterhout 1998, pp. 118–124.
  14. ↑ Magdalino 1987, p. 56.
  15. ↑ Ousterhout 2008a, p. 120.
  16. ↑ Kleinbauer 1987, p. 291.
  17. ↑ Bartolomé 2026, p. 70.
  18. ↑ Grabar 1990, p. 19.
  19. ↑ de Khitrowo 1889, pp. 237–238.
  20. ↑ Horster, Nicolaou & Rogge 2018, p. 74.

Sources

  • Bartolomé, Alfredo Calahorra (2026). The Great Palace. Cambridge, England: Cambridge University Press. doi:10.1017/9781009675512. ISBN 978-1-009675-512. ISSN 2514-3891.
  • de Khitrowo, Basile (1889). Itinéraires russes en Orient. Geneva: Impr. J.-G. Fick.
  • Grabar, Oleg (March 1990). "From Dome of Heaven to Pleasure Dome". Journal of the Society of Architectural Historians. 49 (1). Berkeley, CA: University of California Press: 15–21. doi:10.2307/990496. JSTOR 990496.
  • Higuchi, Ryo; Nasu, Satoshi (2019). "The derivation of cross-in-square churches in terms of their interior tectonic configuration: The genealogy of cross-in-square churches during the Middle Byzantine period (1)". Japan Architectural Review. 2 (4). John Wiley & Sons Australia, Ltd on behalf of Architectural Institute of Japan: 530–544. doi:10.1002/2475-8876.12116.
  • Horster, Marietta; Nicolaou, Doria; Rogge, Sabine, eds. (2018). Church Building in Cyprus (Fourth to Seventh Centuries): A Mirror of Intercultural Contacts in the Eastern Mediterranean. Münster, Germany: Waxmann Verlag GmbH. ISBN 978-3-830-98791-8.
  • Kleinbauer, W. Eugene (1987). "The Double-Shell Tetraconch Building at Perge in Pamphylia and the Origin of the Architectural Genus". Dumbarton Oaks Papers. 41, Studies on Art and Archeology in Honor of Ernst Kitzinger on His Seventy-Fifth Birthday. Dumbarton Oaks, Trustees for Harvard University: 277–293. doi:10.2307/1291566. JSTOR 1291566.
  • Krautheimer, Richard (1986). Early Christian and Byzantine Architecture (4th ed.). New Haven, CT: Yale University Press. ISBN 978-0-300-05294-7.
  • Lymberopoulou, Angeliki; Duits, Rembrandt, eds. (2013). Byzantine Art and Renaissance Europe (illustrated ed.). Farnham, England: Ashgate Publishing, Ltd. ISBN 978-1-4094-2038-5.
  • Magdalino, Paul (1987). "Observations on the Nea Ekklesia of Basil I". Jahrbuch der österreichischen Byzantinistik (Yearbook of Austrian Byzantine Studies). 37. Verlag der Österreichischen Akademie der Wissenschaften (Austrian Academy of Sciences Press): 51–64.
  • Mihaljević, Marina (2014). "Üçayak: a forgotten Byzantine church" (PDF). Byzantinische Zeitschrift. 107 (2). Berlin: De Gruyter: 725–754. doi:10.1515/bz-2014-0018.
  • Ousterhout, Robert G. (1998). "Reconstructing Ninth-Century Constantinople". In Brubaker, Leslie (ed.). Ninth Century Constantinople, Dead or Alive?. Farnham, England: Ashgate. pp. 115–130. ISBN 978-0-86078-686-3.
  • Ousterhout, Robert G. (2008). Master Builders of Byzantium (paperback ed.). Philadelphia, PA: University of Pennsylvania Museum of Archaeology and Anthropology. ISBN 978-1-934536-03-2.
  • Ousterhout, Robert (2008). "Chapter II.7.2: Churches and Monasteries". In Jeffreys, Elizabeth; Haldon, John; Cormack, Robin (eds.). The Oxford Handbook of Byzantine Studies. Oxford, England: Oxford University Press. ISBN 978-0-19-925246-6.
  • Patricios, Nicholas N. (2020). "The Dome in Byzantine Church Architecture". Byzantina Symmeikta. 30. Athens, Greece: Section of Byzantine Research (SBR) of the Institute of Historical Research (IHR) of the Hellenic National Research Foundation (HNRF): 85–130. doi:10.12681/byzsym.20382.
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