DOI Page / Citation link:
https://doi.org/10.11588/diglit.24719#0115
94
PAGAN TEMPLES CONVERTED INTO CHURCHES.
borrowed from the church of St. Sophia at Thessalonica, which it exactly resembles. This
mode of decorating domes and absides found great favour with the clergy of the West, and
became almost the rule in their basilicas. Tn St. Clement’s at Rome the figures of the Apostles
are replaced by those of lambs encircling the picture of the Baptism. At the base of the
dome of the church of Sta Maria there is the figure of an old man, supposed by some to
be that of Moses, hut which in reality typifies the river Jordan. In the centre is a throne
adorned with precious stones, on which is a cushion supporting the cross; to the right and
left are St. Peter with the keys and St. Paul holding a book. At St. Sophia at Thessalonica,
in the place of this composition is the Virgin between two angels, and above the Ascension.
The capitals of the two churches of Ravenna are in the Byzantine style of the time of
Justinian, with abaci or dosserets ornamented with leaves of the thistle.
In Rome itself the transformation of pagan temples went on slowly. The Round Church
of St. Stephen was consecrated A.D. 468 by Pope Simplicius.
The most celebrated of all the temples of Rome, the Pantheon of Agrippa, was still
consecrated to the gods of Rome in the year 556.1 It is not known how long it remained
closed; but in 610 the emperor Phocas presented it to Pope Boniface IV., who consecrated it
to the Virgin, under the name of Sta Maria Rotonda.
It is probable that the circular plan of the Pantheon of Agrippa gave the idea of circular
churches like the Anastasis, to the architects of the time of Constantine, who erected so many
of this form. Certainly an edifice of its importance could not remain unknown to Byzantine
builders; besides, it is probable that Constantine, when he went to Rome, took with him
architects and engineers, who were ready to execute his orders. The building known as the
Baptistery of Constantine was one step towards the erection of ecclesiastical buildings on a
circular plan.
We cannot suppose that such buildings as the Pantheon, the building called San Stefano
Rotondo — which some believe to have been an ancient bath, others a market — the temple
of Minerva Medica, which is also regarded as a lavacrum, escaped the notice of the architects
of Constantine, especially at a time when the exact form of the Christian church was not
determined, and when, therefore, they may be supposed to' have been anxious to gain new
ideas. The fact that the Pantheon had not been then converted into a Christian church
does not affect our hypothesis; for from day to day temples were converted into churches,
and the entrance of the cross immediately purified them from the defilements of idolatry.
The temple of Antoninus and Paustina, in the Porum, which remained for centuries in
a ruinous state, was in comparatively modern times converted into the church of San Lorenzo
in Miranda.
The temple of Vesta was converted into a church under the dedication of Sta Maria del
Sole; and finally the temple of Romulus and Remus became the church of SS. Cosmo and
Damianus.
THE TEMPLE OP PORTUMNUS AT OSTIA.
In the neighbourhood of Rome all the small temples or rural altars were demolished or
reconsecrated to the new faith.
The town of Ostia—the nurse of Rome — had from the first invasion of the barbarians
been the object of their attacks. Constantine had provided for its defence by erecting a strong
wall on the north side, which enclosed within its circuit a circular temple much frequented by
the Nautonniers. It is not known at what period this was converted into a church; but in
the year 251 Ostia was already an episcopal city, celebrated through its bishop, St. Ilippolytus,
who there suffered martyrdom.3 A century later, A.D. 387, Ostia became again illustrious
by the death of St. Monica, who came into Italy from Africa to take her son St. Augustine
to his native country, he having received baptism at the hands of St. Ambrose, at Milan.
The mother and her son had reached Ostia, where they were to embark for Africa, when St.
1 Ammianus Marcellinus, book xvi. ch. 10—14.
2 Acta Martyrum.
PAGAN TEMPLES CONVERTED INTO CHURCHES.
borrowed from the church of St. Sophia at Thessalonica, which it exactly resembles. This
mode of decorating domes and absides found great favour with the clergy of the West, and
became almost the rule in their basilicas. Tn St. Clement’s at Rome the figures of the Apostles
are replaced by those of lambs encircling the picture of the Baptism. At the base of the
dome of the church of Sta Maria there is the figure of an old man, supposed by some to
be that of Moses, hut which in reality typifies the river Jordan. In the centre is a throne
adorned with precious stones, on which is a cushion supporting the cross; to the right and
left are St. Peter with the keys and St. Paul holding a book. At St. Sophia at Thessalonica,
in the place of this composition is the Virgin between two angels, and above the Ascension.
The capitals of the two churches of Ravenna are in the Byzantine style of the time of
Justinian, with abaci or dosserets ornamented with leaves of the thistle.
In Rome itself the transformation of pagan temples went on slowly. The Round Church
of St. Stephen was consecrated A.D. 468 by Pope Simplicius.
The most celebrated of all the temples of Rome, the Pantheon of Agrippa, was still
consecrated to the gods of Rome in the year 556.1 It is not known how long it remained
closed; but in 610 the emperor Phocas presented it to Pope Boniface IV., who consecrated it
to the Virgin, under the name of Sta Maria Rotonda.
It is probable that the circular plan of the Pantheon of Agrippa gave the idea of circular
churches like the Anastasis, to the architects of the time of Constantine, who erected so many
of this form. Certainly an edifice of its importance could not remain unknown to Byzantine
builders; besides, it is probable that Constantine, when he went to Rome, took with him
architects and engineers, who were ready to execute his orders. The building known as the
Baptistery of Constantine was one step towards the erection of ecclesiastical buildings on a
circular plan.
We cannot suppose that such buildings as the Pantheon, the building called San Stefano
Rotondo — which some believe to have been an ancient bath, others a market — the temple
of Minerva Medica, which is also regarded as a lavacrum, escaped the notice of the architects
of Constantine, especially at a time when the exact form of the Christian church was not
determined, and when, therefore, they may be supposed to' have been anxious to gain new
ideas. The fact that the Pantheon had not been then converted into a Christian church
does not affect our hypothesis; for from day to day temples were converted into churches,
and the entrance of the cross immediately purified them from the defilements of idolatry.
The temple of Antoninus and Paustina, in the Porum, which remained for centuries in
a ruinous state, was in comparatively modern times converted into the church of San Lorenzo
in Miranda.
The temple of Vesta was converted into a church under the dedication of Sta Maria del
Sole; and finally the temple of Romulus and Remus became the church of SS. Cosmo and
Damianus.
THE TEMPLE OP PORTUMNUS AT OSTIA.
In the neighbourhood of Rome all the small temples or rural altars were demolished or
reconsecrated to the new faith.
The town of Ostia—the nurse of Rome — had from the first invasion of the barbarians
been the object of their attacks. Constantine had provided for its defence by erecting a strong
wall on the north side, which enclosed within its circuit a circular temple much frequented by
the Nautonniers. It is not known at what period this was converted into a church; but in
the year 251 Ostia was already an episcopal city, celebrated through its bishop, St. Ilippolytus,
who there suffered martyrdom.3 A century later, A.D. 387, Ostia became again illustrious
by the death of St. Monica, who came into Italy from Africa to take her son St. Augustine
to his native country, he having received baptism at the hands of St. Ambrose, at Milan.
The mother and her son had reached Ostia, where they were to embark for Africa, when St.
1 Ammianus Marcellinus, book xvi. ch. 10—14.
2 Acta Martyrum.