The Church of Sancta Sophia, Constantinople: A Study of Byzantine BuildingLethaby, W. R. (William Richard)
Religion
The Church of Sancta Sophia, Constantinople: A Study of Byzantine Building
Lethaby, W. R. (William Richard)
Ayasofya Müzesi
_Generally._--Some of the exterior was doubtless cased with marble like
S. Mark’s; indeed some of the marble plating remained in Salzenberg’s
time. “The walls outside (the Anonymous writes) were covered with
large and valuable stones.” Where not so incrusted the narrow coursed
brickwork showed in thin red lines, almost equalled by the thick joints
of the mortar. From this brickwork the marble lattices of the windows,
each with its slab at the bottom charged with a cross, shone out fair,
and the gray lead of the many domes rose above all, curve on curve in
pearly gradation of light. The courts were doubtless closely set with
cypresses, like those which now rise about the turbehs on the south
side.
Many passages in the Byzantine authors show how much beauty of site was
regarded as essential for a fair church.[328] Procopius, describing
the Church of the Fountain at Constantinople, says, “there was a grove
of cypresses in a rich meadow of blooming flowers, a garden abounding
in fruit, with a gently bubbling spring of sweet water, everything
suggested the site of a church.”
CHAPTER X
BUILDING FORMS AND THE BUILDERS
§ 1. ORIGINS.
It may be well to say a few words on the growth of the Byzantine
architecture, of which Justinian’s church is the perfect flower. This
building is often spoken of as if it were at once the first and the
maturest essay in this great style, but this we might know would have
been impossible, even though the links that led up to it were lost,
which is not entirely the case. It is perfectly true, however, as Mr.
Morris says, that “the style leaps into sudden completeness in this
most lovely building.”
The new wants of the Church soon evolved the complete Christian
basilica, which, it has been said must have been in the mind of the
writer of the Apocalypse as the type of the entire arrangement of
the altar, the twenty-four elders, and the great congregation, in
his vision of the heavenly worship. In the time of Constantine, and
in Rome, alongside of work which was entirely classic, the churches,
with fewer ties to the past to limit development along truly rational
lines, had developed a manner which was a more direct outcome of
the necessities of building with a minimum of merely perfunctory
“architectural” forms--those conventions for the thoughtless
expenditure of the workers’ labour, which in still worse times make
architecture a burden to them instead of a delight.
Public-domain text, read in full here on John Shaqi.
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