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On Byzantine Churches, and the Modifications Made in Their Arrange- Ments Owing to the Necessities of the Greek Ritual.—By EDWIN PRESHFIELD, ESQ

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On Byzantine Churches, and the Modifications Made in Their Arrange- Ments Owing to the Necessities of the Greek Ritual.—By EDWIN PRESHFIELD, ESQ XXIV.— On Byzantine Churches, and the Modifications made in their Arrange- ments owing to the Necessities of the Greek Ritual.—By EDWIN PRESHFIELD, ESQ. M.A. F.S.A. Read April 3rd, 1873. There is no subject that appears to me to present a better field for inquiry to a Christian antiquary than the architecture and antiquities of the Byzantine Church and the Churches associated with it. Although much has no doubt been lost, much still remains, and a far from incomplete history of Byzantine architecture and of the different styles prevailing at the different epochs of that empire might be collected even from the churches still existing in the cities of Constantinople, Salonica, Athens, and Trebisond alone, and there would still remain the churches of the Monasteries of Mount Athos and of the islands, without touching upon those of Asia Minor, Syria, and Egypt. My object in this communication is to point out what I believe to be one of the great landmarks in the Byzantine style, and its connection with the Greek Liturgy. The landmark is this: where an ancient Greek church is found with three apses it is subsequent in date to the Emperor Justin II., or has had a new east end applied; where it has only one apse it is prior to that date. Byzantine architecture is so intimately connected with the Liturgy of its Church that the study of one necessarily involves the other. On examining the churches I was struck to find in the later buildings a dis- tinctive feature found equally at Corfu and Trebisond, at Alexandria and at Studenitza, which I did not find in the earlier examples, and this feature I will explain. Numerous Christian churches exist in Constantinople, now used either as mosques or applied to secular objects; of these, three are known to have been built prior to and during the reign of Justinian: viz. the celebrated Church 384 On Byzantine Churches. of St. John of the Studium; the Church of St. Sergius and Bacchus, called by the Turks Kutchuk Aya Sofia, or Little Aya Sofia; and the Church of Aya Sofia itself, justly styled the Great Church. There is also one church of the time of Justinian, that of the Apostles, which was destroyed shortly after the taking of Con- stantinople, but which is sufficiently known by the description of Procopius. There are a dozen churches still existing in Salonica, and of these also three at least are buildings anterior to, or of the date of, Justinian, viz. those of St. Demetrius, St. George, and the nameless church now called Eski Djouma. Of these various churches, St. George at Salonica, a circular church with one apse, is undoubtedly very little after the date of the Emperor Constantine. St. John of the Studium, a three-aisled basilica with one apse, is of the date of Leo the Macedonian. The Eski Djouma, a three-aisled basilica, and St. Demetrius, of a quasi-cruciform shape, both with only one apse, are of about the same date, and Sts. Sergius and Bacchus, the Aya Sofia, and the Church of the Apostles are of the date of Justinian. There is, as far as I know, only one church at Athens earlier than the date of Justinian, and this is doubtful, if we except the Temples of Theseus and the Parthenon, both of which have been used as churches. Now in not one of these churches proper is there more than one apse; I say proper, because there is attached to the Church of St. Demetrius a second church of a later date, which must not be mistaken for it. All these churches may be found figured in Salzenberg, Alt-Christliche Baudenkmale von Constantinopel (Berlin, 1854), or in Texier and Pullan's Byzantine Architecture, from which the plans of the east ends of some of the churches given in the accompanying plate (Plate XV.) are taken. The ruined church at Pergamos (if church it be), and also the churches at Ephesus, Sardis, and Philadelphia, in Asia Minor, and many others in. Syria, known to be anterior to or of the reign of Justinian, also the church of the Monastery of Mount Sinai built by Justinian, and the two Athenian temples, have only one apse. But after a very diligent search I cannot find that a single church built for the Greek rite, after the date of Justin II. and before the extinction of the Byzantine empire, had ever less than three apses, and in almost every case the apses were so erected as to be connected one with another. Now the study of the Greek Liturgy would have led one to expect to find every Greek church with three apses, and these three apses part of a holy inclosure. I was much surprised, therefore, to find that the more ancient churches had only one. This naturally led me to inquire the probable date at Voi XLlV.PlXV.p 384. I. S! John of the Stadium, (bnstantirwple •1 (f* < x'. •'i7 Cevrgr, Sa 5. The The<>Lokwi. Constantuv>ple. J / BEMA BEMA L^3 L_ /Y / \ o 6'. The PanhxTaior, Coiixt/wiirwplr. V. tVyr////,v rf Rardiux, Cvnstjinimopl/i. BEMA BEMA • wtlas, Cori'Starituioph' ti. tf _Eu'en£, Cvruit/intinvple B EMA i B[£ MiA ' \ : \ L • /.I"" V^f 7 -•///' lakeji /row Inner A- Pull fin's work upon fiyxiinfijw AtrhUcdure. A""J.3 5/JA 8. /'mm •Salxenht'rq's Alt'-('hrisUwhe BaudenJctrujlt: von {fonsUiniirwpeLN?l'is derived* frorrv 1 'ror/'/j/t rs' descnp tujru.) PLANS OF EAST ENDS OF BYZANTINE CHURCHES. •/>'.•/• •/,,</' »/' London 1876 Vol.ILIV.PI.XVI.p 385 A . Beni a E . Archbishop's Throne B . Frothed F . Emperor's Throne. C . fyiarorueon G. Stall*. D . lkonosfasi* The Dottrd Line rruirhi the course of the procession id 1he Entranw CT Keli Lith I GROUND PLAN OF A GREEK CHURCH p'ublisk(d by the ouaeoy or A On Byzantine Churches. 385 which the use of three apses became in the Greek Church a liturgical necessity, and the conclusion I came to was that in the reign of Justin II. the Liturgy was altered, and with the alteration a consequent change in the buildings took place. In the accompanying plate (Plate XVI.) is a plan of an ordinary Greek church; it is purposely exaggerated at the east end, and has, it will be observed, three apses. That in the centre is the Bema; that on the left or north side is the Prothesis; that on the south is the Diaconicon. These apses are divided from the body of the church by a high screen going up almost to the roof, and in this screen there are three doors, each door corresponding with the centre of the apse to which it is opposite. As far as I am aware, in every church built after the time of Justin II. these three apses exist, and were almost universally connected by openings from one into another, which formed part of the original construction of the building. The screen that I have mentioned is called the Ikonostasis. The inclosure within the screen is reserved entirely for the clergy, and so strict is this rule that in some parts of the East if a layman enters the whole inclosure has to be purified. The use of these three apses is as follows : The centre apse contains the holy table, and this stands at the place indicated in the plan, namely, the chord of the arc. There is a space amply sufficient for free passage all round it. In the southern apse is a convenient place for keeping the vessels of the church. In the northern apse is a small table upon which the bread and wine are put prior to their being placed on the holy table for conse- cration. And here in passing I would remark that a Greek church can only have one altar, and the Liturgy can only be celebrated once at that altar during the day. I mention this to prevent the impression that these apses are used as they could be in a Latin church. The Greek Liturgy, after various prayers, commences with the reading of the Epistle and Gospel. Prior to the reading of the Gospel, which takes place in the body of the church, either from a lectern or a pulpit, the book of the gospel is laid upon the holy table and is brought into the body of the church by the priests and deacons in procession, walking round the holy table through the passage into the prothesis through the door leading from the apse of the prothesis into the church, and so through the body of the church. The deacon does not enter into the bema, but stands outside, and at the VOL. XLIV. 3 D 386 On Byzantine Churches. appointed time reads the Gospel. This is called the Little Entrance. The Great Entrance, which is a procession of considerably more importance, takes place after the reading of the Gospel, when the elements are brought from the table of the prothesis and placed upon the holy table. I think I cannot do better than insert the rubric applicable to this ceremony from the Liturgy of St. Chrysostom, curtailing it somewhat. When this prayer is finished they also say the Cherubic Hymn, and then the deacon censes the holy table in a circle, and he and the priests then go to the prothesis, the deacon preceding. And the deacon, having censed the holy things, and said to himself " God be merciful to me a sinner," saith to the priest, " Sir, lift up." And the priest, raising the veil, puts it on the left shoulder of the deacon, saying, " Lift up your hands in the sanctuary and bless the Lord;" then taking the holy disc he puts it with all care and reverence on the deacon's head, the deacon also holding the censer with one of his fingers, and the priest himself taking the holy chalice in his hands they go through the north part preceded by tapers and make the Great Entrance.
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