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Archaeologists May Have Found the Place Where Roman Emperors Were Baptized

hyperallergic.com • May 24, 2019

The latest book from Byzantine archaeologists Ken Dark and Jan Kostenec, Hagia Sophia in Context: An Archaeological Re-examination of the Cathedral of Byzantine Constantinople, examines the new archaeological discoveries made within and around the largest Christian cathedral built in the ancient Mediterranean. In excavations conducted between 2004 and 2018, the Hagia Sophia project, led by Dark and Kostenec, exposed a number of new structures that together radically alter our understanding of the topography, role, and use of the cathedral over 1400 years ago. It also demonstrates that the monumental structure has long been a political lightning rod used by emperors, sultans, and now presidents.

Long before Notre Dame caught fire a few weeks ago, fires were a looming threat for ancient cathedrals. One of the most famous structures to suffer fire’s destructive power is Hagia Sophia (in the modern Greek, “Holy Wisdom”), a former cathedral and then mosque which now serves as a museum in Istanbul, in modern day Turkey. The building that stands today is actually the third version of the structure built on the sacred site; it was originally erected in the then-developing city of Constantinople. In 360 CE, the Roman emperor Constantius II built the first iteration of the church, simply called Megale Ekklesia (“Great Church”), which was then damaged by fire and rioting in 404 CE. It was rebuilt shortly thereafter by emperor Theodosius II in 415 and soon thereafter began to be referred to as Hagia Sophia, before being damaged again by the widespread rioting surrounding the Nika Revolts in 532 CE. Employing the famed architects Anthemios of Tralles and Isidoros of Miletos, the emperor Justinian immediately rebuilt Hagia Sophia in just 5 years and consecrated it in 537 CE as a physical testament to his piety and potency.

One of the biggest discoveries alleged by Dark and Kostenec is the uncovering of the ‘Great Baptistery” just north of the church, which would have been used to baptize members of the imperial family from the 6th century CE onward. In the 10th century book De ceremoniis, which records the correct performance and topography of various rites, ceremonies, and processions, the author distinguishes between two baptisteries near Hagia Sophia: the Great Baptistery and the Small Baptistery. This study also enriches our knowledge of the architectural decoration of Hagia Sophia by uncovering marble that may have constituted a courtyard for the earlier Megale Ekklesia and recognizing a hitherto unknown porch to the cathedral. Excavators also uncovered an inlaid porphyry circle that may have been the exact spot where Justinian once stood during certain ceremonies. As it turns out, even Roman emperors needed to have a reminder for where they needed to stand.

Perhaps the largest contribution of the publication of these excavation findings is expanding our understanding of how the cathedral worked in tandem with the Patriarchate, the various buildings which housed the Patriarch, the head of the Eastern Orthodox Church. The recent excavations appear to have pinpointed the Patriarchal library and better defined the Large Hall and a surrounding building called the Thomaites, after an ecumenical patriarch of Constantinople named Thomas I (607-610 CE). The spatial and aesthetic connections between Hagia Sophia proper and the surrounding buildings of the Patriarchate demonstrate an interconnected network of ecclesiastical buildings that could function alternately for imperial ceremonies, synods, study, and worship.