though entirely rebuilt, with its campanile, in the later part of the
fifteenth century is since the "restoration" of 1893 interesting, if
at all, because the church dates originally from the fifth century. It
would seem indeed that it was founded in the time of the Augusta, and
to this the walls of part of the nave bear witness, but it was
continued later perhaps by the archbishop Exuperantius (_c_. 470)
whose monogram appears upon the second column to the left in the nave,
and finally completed or in part rebuilt in the sixth century. In the
fifteenth century (1476-94), the church was largely rebuilt again, but
its tribune with its great mosaic remained till 1688 when it fell. In
the sixth century it would seem to have had an atrium or narthex. Its
main interest for us to-day lies in the beauty of its columns of bigio
antico, cipollino, porphyry, granite, and other marbles belonging to
the original church, with their Roman and Byzantine capitals. Also to
the right of the nave we see a curious _ambone_ hollowed out of a
fragment of a gigantic column of Greek marble. The altar, too, is
formed from an ancient sarcophagus which is said to hold the dust of
the two archbishops, Sergius, with whom the pope had so much trouble,
and Agnellus. According to Agnellus the chronicler there was a
portrait of the archbishop S. John Angeloptes in the apse, but this
like the great mosaic of the tribune is gone. It was here, however,
that S. John got that strange surname of his--Angeloptes. He and his
predecessor S. Peter Chrysologus with S. Maximian and Sergius were the
great archbishops of this great see. We hear that the emperor
Valentinian III., according to Agnellus--but we should place the
bishopric of S. John Angeloptes 477-494--"was so much affected by the
preaching of this holy man that he took off his imperial crown and
humbly on his knees begged his blessing.... Not long after he gave him
fourteen cities with their churches to be governed by him
_Archieratica potestate_. And even to this day (ninth century), these
fourteen cities with their bishops are subject to the church of
Ravenna.[1] This bishop first received from the emperor a _Pallium_ of
white wool, just such as it is the custom for the pope to wear over
the _Duplum_; and he and his successors have used such a vestment even
to the present day."
[Footnote 1: The Archbishop of Ravenna at the present day has seven
suffragans, Bertinoro, Cervia, Cesena, Comacchio, Forli, Rimini,
Sarsina. It is hard to decide whether this man or Peter Chrysologus
was the first archbishop of Ravenna.]
This passage of Agnellus is important, but does not seem, on
examination, to have any real bearing upon the question of the
dependence of the See of Ravenna upon Rome. The Pallium was originally
an imperial gift to the popes, probably in the fourth century. And the
fact that it is the emperor and not the pope who bestowes it upon the
archbishop of Ravenna in the fifth century, if it be true, can have no
meaning at all in the question of papal supremacy.
Agnellus, whom I have quoted, goes on to tell us of that miracle which
gave S. John, archbishop of Ravenna, his surname of Angeloptes or
Angel-seer. "When the said John," he tells us, "was singing Mass in
the Basilica of S. Agata and had accomplished all things according to
the pontifical rite, after the reading of the Gospel, after the
Protestation (? the Credo), the catechumens to whom it was given to
see saw marvellous things. For when that most blessed man began the
Canon, and made the sign of the Cross over the sacrifice, suddenly an
angel from heaven came and stood on the other side of the altar in
sight of the bishop. And when after finishing the consecration he had
received the Body of the Lord, the assisting deacon who wished to
fulfil his ministry could not see the chalice which he had to hand to
him. Suddenly he was moved aside by the angel who offered the holy
chalice to the bishop in his place. Then all the priests and people
began to shake and to tremble beholding the holy chalice self-moved,
inclined to the bishop's mouth, and again lifted into the air, and
laid upon the holy altar. A strange thrill passed through the waiting
multitude. Some said: 'The deacon is unworthy;' others affirmed, 'Not
so, but it is a heavenly visitation.' And so long did the angel stand
by the holy man until all the solemnities of the Mass were ended."
Soon after this strange miracle S. John Angeloptes died and was buried
in the basilica of S. Agata behind the altar in the place where he saw
the angel standing.
Nothing seems to remain of his tomb or his grave; but the church is
full of curious fragments, broken pillars, bits of mosaic, ancient
marble panels, beautifully carved, and more than one old sarcophagus.
Somewhere there no doubt the dust of S. John Angeloptes awaits the
resurrection.
From S. Agata we pass to S. Francesco. This church was founded by S.
Peter Chrysologus (429-_c_. 449) and was completed by S. Peter
Chrysologus' successor, the archbishop S. Neon (_c_. 459). Its first
title would seem to have been that of S. Peter Major; we hear, too,
that it was called SS. Peter and Paul, and Agnellus in his life of S.
Neon calls the church Basilica Apostolorum. The region of the city in
which it stands would seem to have borne also the name _Regio Aposto
lorum_, though whether it got the name from the church or the church
from it is impossible to decide.[1]
[Footnote 1: The Franciscans conventuals would seem to have possessed
the church from 1261 to 1810.]
Unhappily the church has been entirely rebuilt in the eighteenth
century, and our interest in it is confined for the most part to the
tower, the crypt, the twenty-two columns of Greek marble which uphold
the nave, two of which are signed 'P. E.' and four others 'E. V. G.,'
and the tombs. The tall square tower dates, perhaps, from the tenth
century, the crypt from the ninth, but the columns are of the fifth
century. Perhaps the oldest thing in the church is the sarcophagus on
the right of the main door which has on its front Pagan sculptures and
on its sides Christian. Close to the holy water stoup is a very lovely
sarcophagus of the fourth century with reliefs of Our Lord and eight
Apostles. The ribs of the cover have as finials the heads of lions;
altogether this is a very splendid and noble tomb. In the last chapel
upon the right we find the great sarcophagus, still used as an altar,
of S. Liberius, bishop of Ravenna (_c_. 375), "a great man, a
never-failing fountain of charity; who brought much honour to the
church," according to Agnellus. The sarcophagus dates from the end of
the fourth century and is sculptured in high relief.
I shall return to S. Francesco when I consider Mediaeval Ravenna.[2]
At present I would direct the reader's attention to S. Giovanni
Evangelista.
[Footnote 2: See _infra_, p. 245 _et seq_.]
This church was originally founded by Galla Placidia herself, in
fulfilment of a vow made by her to S. John Evangelist, when, on her
way from Constantinople to Ravenna, she was in danger of shipwreck.[3]
Agnellus tells us that of old the church bore an inscription to this
effect, and he gives it to us: _Sancto ac Beatissimo Apostolo Johanni
Evangelistae Galla Placidia Augusta cum filio suo Placidio
Valentiniano Augusta et filia sua Justa Grata Honoria Augusta,
Liberationis penculum marts votum solmentes_. The mosaic of the apse
of old represented the incident. Unhappily the church was almost
entirely rebuilt in 1747, only the tower of the eleventh century and
the portico of the fourteenth being left as they had been. The
beautiful fourteenth-century door, however, bears above it a relief of
that time in which we see Our Lord, S. John Evangelist, Valentinian
III., Galla Placidia with her soldiers and her confessor, S.
Barbatian, with priests. Below this on either side of the arch of the
doorway is a representation of the Annunciation and within the arch
itself a relief which recounts the miracle which attended the
consecration of the church. For the church of S. Giovanni Evangelista
was not only founded in recompense for a miracle, but a miracle
attended its consecration. It seems that when the church was to be
consecrated no relic of S. John Evangelist was to be had. Therefore
the Augusta and her confessor gave themselves a whole night to prayer,
and suddenly there appeared to them S. John himself, vested like a
bishop with a thurible in his hand, with which he incensed the church.
Then when he came to the altar to incense it, and they would have
venerated him, he suddenly vanished, only leaving in the hand of the
Augusta one of his shoes. This legend, which is represented in relief
in the fourteenth-century doorway of S. Giovanni Evangelista, is also
the subject of a picture by Rondinelli of Ravenna in the Brera at
Milan.
[Footnote 3: See _supra_, p. 41.]
The church has, as I have said, been ruined by the rebuilding of 1747;
but there still remain the twenty-four columns of bigio antico with
their Roman capitals, which upheld the old basilica, and in the crypt
is the ancient high altar of the fifth century. Something, too, of the
old church would seem to remain in the much repaired walls of the apse
without.
[Illustration: THE CAMPANILE OF S. GIOVANNI EVANGELISTA]
The frescoes by Giotto, sadly repainted, in the fourth chapel on the
left, must be noted. They represent the four Evangelists with their
symbols over them, and the four Latin fathers of the Church, S.
Jerome, S. Ambrose, S. Austin, and S. Gregory. Certain fragments of a
thirteenth-century mosaic pavement are to be seen in the chapel of S.
Bartholomew, which is itself perhaps the oldest part of the church.
We turn now to the church of S. Giovanni Battista which was founded by
a certain Baduarius, according to Agnellus, and consecrated by S.
Peter Chrysologus. It is possible that Baduarius was the mere builder,
and that he built by order of Galla Placidia. Nothing, however, is
left of the old church, which was entirely rebuilt in 1683, except the
apse as it is seen from the outside, the round campanile in its first
story and the beautiful columns sixteen in number, four of bigio
antico, two of pavonazzetto, one of cipollino, and the rest of greco
venato, according to Dr. Ricci.
* * * * *
There remains to be considered what is, when all is said, I suppose
the noblest monument of the fifth century left to us in Italy or in
Europe--the Mausoleum of Galla Placidia.
Agnellus tells us that the Augusta built close to her palace a great
church in the shape of a Latin cross. This she dedicated in honour of
the Holy Cross which it will be remembered her predecessor S. Helena
had discovered in Jerusalem. Of this church, though it has long since
disappeared--the "western" part of it having been destroyed in 1602
and what remained restored out of all recognition in 1716--we know a
good deal. According to Agnellus it was covered with most precious
stones (? marbles) and apparently with mosaics and was full of
splendid ornaments. It had, too, a great narthex, and at the end of
this Galla Placidia presently built a cruciform oratory for her own
mausoleum, where she was to lie between her brother Honorius and her
son Valentinian.
[Illustration: Colour Plate THE MAUSOLEUM OF GALLA PLACIDIA]
The Mausoleum of Galla Placidia is the oldest complete building left
to us in Ravenna, for it dates from well within the first half of the
fifth century, whereas the baptistery, altered and transformed as it
was by S. Neon, is as we see it a work of the first years of the
second half of that century. Simple as it is, without, a cruciform
building of plain brick, within it is so sumptuously and splendidly
adorned that not an inch anywhere remains that is not encrusted with
mosaic or precious marbles. These mosaics were, before their radical
"restoration," perhaps finer and more classical than those of the
baptistery. It might seem, indeed, that they were perhaps the finest
and subtlest work done in the Roman realistic tradition, nor was there
perhaps anywhere to be found so noble a representation of the Good
Shepherd as that which adorned this great monument. It is, however,
impossible to speak with any confidence of what we see there now, for
all has been restored again and again, and is now little better than a
_rifacimento_ of our own time, a copy, faithful perhaps, but still a
copy, of the work of the fifth century.
Nevertheless, the impression of the whole is very splendid and solemn.
The roofs and dome are covered with mosaics of a wonderful and
indescribable night blue, powdered with stars. In the cupola is a
cross and at the four angles are set the symbols of the four
Evangelists, glorious heraldic figures.
Above the door we see Christ the Good Shepherd, youthful, classic in
form and repose, very noble and Roman, seated on a rock in a broken
hilly landscape, a cross in His left hand, caressing His sheep with
His right. This figure even after "restoration" gives us more than a
glimpse of what it once was. Nowhere had Christian art produced so
majestic a representation of its Lord; nor had the subject of the Good
Shepherd been anywhere more splendidly treated than here.
Over the great sarcophagus, opposite the entrance, we see a very
different scene. Here is no longer a youthful Christ, with the hair
and the noble aspect of Apollo, but a bearded and majestic figure in
the fullness of manhood, His eyes full of anger, His draperies flying
about Him, moving swiftly, the cross on His shoulders, in His left
hand an heretical, probably Arian, book which he is about to cast into
the furnace in the midst. Upon the extreme left is a case or cupboard
in which we see the books of the four Gospels. In the other lunettes
we see very gorgeous decorative work of arabesques and stags at a
fountain and two doves drinking from a vase. Above in the spandrils of
the arches are figures of apostles or saints. Nothing in the world is
more solemnly gorgeous in effect than this beautiful rich interior.
The pavement is composed of fragments of the same precious marbles as
those which line the lower parts of the walls.
Under the mosaic of the burning of the heretical books we see the
mighty sarcophagus of plain Greek marble which once held the body of
the Augusta. This, of old, was richly adorned with carved marbles and
perhaps with silver or mosaic; and we know that in the fourteenth
century certainly it was possible to see within the figure of a woman
richly dressed seated in a chair of cedar and this was believed to be
the mummy of the Augusta Galla Placidia. However, we hear nothing of
it before the fourteenth century, and Dr. Ricci suggests that it may
have been an imposture of about that time. It is possible, but perhaps
unlikely, for the Augusta was not a saint, and what reason could men
have in the thirteenth century, when the very meaning of the empire
was about to be forgotten, for such an imposture? However this may be,
the figure remained there seated in its chair during the fourteenth,
fifteenth, and the greater part of the sixteenth centuries. And
indeed, it might have been there still but that in 1577 some children,
curious about it and anxious to see a thing so wonderful, thrust a
lighted taper into the tomb through one of the holes in the marble,
when mummy, vestments, chair and all were consumed, and in a moment
nothing remained but a handful of dust.
The sarcophagi under the arches on either side, according to various
authorities, hold the dust of the emperor Honorius, the brother of the
Augusta, and of Constantius her husband, or of the emperor Valentinian
III. her son. It is impossible to decide at this late day exactly who
does and who does not lie in these great Christian tombs.
The Mausoleum of the Augusta was long known, though not from its
origin, as the sanctuary of SS. Nazaro e Celso. When it was so
dedicated I am ignorant, but it was not in the time of the Augusta.
Then, in the fifteenth century, when so much was remembered and so
much more was forgotten, it bore the title of SS. Gervasio e Protasio,
and this name remained to it till the seventeenth century, when the
old title was revived. To-day although it retains its name of SS.
Nazaro and Celso, it is more rightly and universally known as the
Mausoleum of Galla Placidia.
XII
THE ARIAN CHURCHES OF THE SIXTH CENTURY
THE PALACE OF THEODORIC, S. APOLLINARE NUOVO, S. SPIRITO, S. MARIA IN
COSMEDIN, THE MAUSOLEUM OF THEODORIC
It was, as we have seen, upon March 5, 493, that Theodoric, king of
the Ostrogoths, entered Ravenna as the representative of the emperor
at Constantinople. One of his first acts seems to have been the
erection of a palace designed for his habitation and that of his
successors. Why this should have been so we do not know. It might seem
more reasonable to find the Gothic king taking possession of the
imperial palace, close to which the Augusta Galla Placidia had erected
the church of S. Croce and her tomb. Perhaps this had been destroyed
in the revolution or series of revolutions in which the empire in the
West had fallen, perhaps it had been ruined in the Gothic siege which
endured for some three years. Whatever had befallen it, it was not
occupied, restored, or rebuilt by Theodoric. He chose a situation upon
the other side of the city and there he built a new palace and beside
it a great Arian church, for both he and his Goths were of that sect.
We call the church to-day S. Apollinare Nuovo.
The palace, of which nothing actually remains to us, though certain
additions made to it during the exarchate are still standing, was,
according to the various chroniclers whose works remain to us,
surrounded by porticoes, such as Theodoric built in many places, and
was carved with precious marbles and mosaics. It was of considerable
size, set in the midst of a park or gardens. Something of what it was
we may gather from the mosaics of S. Apollinare Nuovo in which it is
conventionally represented. It came to owe much to Amalasuntha who
lived there during her brief reign, and more to the exarchs who made
it their official residence.
In 751 when Ravenna fell into the hands of the Lombards Aistulf
established himself there, but it might seem that the place had
suffered grievously in the wars, and it was probably little more than
a mighty ruin when, in 784, Charlemagne obtained permission from the
pope to strip it of its marbles and its ornaments and to carry them
off to Aix-la-Chapelle. Among these was an equestrian statue in gilded
bronze, according to Agnellus a portrait of the great Gothic king, but
as Dr Ricci suggests a statue of the Emperor Zeno. This too in the
time of Leo III. Charlemagne carried away. According to the same
authority the back of the palace was not then very far from the sea,
and this was so even in 1098. Nothing I think can give us a better
idea of the change that has come over the _contado_ of Ravenna than an
examination of its situation to-day, more than four miles from the sea
coast.
The only memorial we have left to us _in situ_ of that palace of the
Gothic king is a half-ruined building, really a mere facade with
round-arched blind arcades and a central niche in the upper story, a
colonnade in two stories, and the bases of two round towers with a
vast debris of ruined foundations, walls, and brickwork, scarcely
anything of which, in so far as it may be said to be still standing,
would seem to have been a part of the palace Theodoric built. Indeed
the ruined facade would seem to belong to a guard house built in the
time of the exarchs in the seventh or eighth century. If we seek then
for some memory of Theodoric in this place we shall be disappointed.
Far otherwise is it with the great church, the noblest in Ravenna, of
S. Apollinare Nuovo. This was built about the same time as the palace,
in the first twenty years of the sixth century, as the Arian cathedral
by the Gothic king. It was the chief temple in Ravenna of that heresy,
and it remained in Arian hands till with the re-establishment of the
imperial power in Italy it was consecrated, in 560, for Catholic use
by the archbishop S. Agnellus. It consists of a basilica divided into
three naves by twenty-four columns of Greek marble with
Romano-Byzantine capitals. Of old it had an atrium, but this was
removed in the sixteenth century, as was the ancient apse in the
eighteenth. The original apse, however, was ruined in an earthquake,
as Agnellus tells in his life of S. Agnellus, in the sixth century,
and of the atrium only a single column remains _in situ_ before the
church. The campanile, a noble great round tower, dates from the ninth
century for the most part, its base is, however, new. The portico
before the church is a work of the sixteenth century, as is the
facade, which nevertheless contains certain ancient marbles, among
which are two inscribed stones, one of the fourth century and the
other of the eleventh.
When Theodoric built this great and glorious church he dedicated it to
Jesus Christ. It seems to have been dedicated in honour of S. Martin
in 560 by the archbishop S. Agnellus who consecrated it for Catholic
worship, and finally in the middle of the ninth century to have been
given the title of S. Apollinare by the archbishop John, who asserted
that he had brought hither the relics of the first archbishop of the
see from S. Apollinare in Classe when that church was threatened by
the Saracens.
The oldest name by which the church was generally known, however, is
that of _Coelum Aureum_. Agnellus in his life of the archbishop S.
Agnellus says, speaking of the Catholic consecration of the church,
"Then the most blessed Agnellus the bishop reconciled within this city
the church of S. Martin Confessor, which Theodoric the king founded,
and which was called _Coelum Aureum_...." And he goes on to say that
it was found from an inscription that "King Theodoric made this church
from its foundations in the name of Our Lord Jesus Christ."[1] It got
the name of _Coelum Aureum_ perhaps from its glorious roof of gold.
This, however, was destroyed in 1611.
[Footnote 1: Cf. also Agnellus, _Liber Pontificalis_, Vita Theodori,
cap. n.]
The church has indeed suffered very much in the course of the fourteen
hundred years of its existence, and yet in many ways it is the best
preserved church in Ravenna. In the sixteenth century, for instance,
it was fast sinking into ruin; the floor of the church and the bases
of the columns were then more than a metre and a half beneath the
level of the soil, and it was decided that something must be done if
the building was to be saved. In 1514 this work was undertaken; the
columns were raised and the arches cut and thus the church and its
great mosaics were preserved. It is, however, still sinking; the new
pavement of the sixteenth century has disappeared, and that of 1873
which was brought from the suppressed church of S. Niccolo covers the
bases of the columns.