Sacred brilliance that protects life And then, as the ancient Vedas say, the ancient Indian sages turned to the goddess Durga. Her name is translated from Sanskrit as "hard to reach", but at the same time "invincible", because it was to her that the ancient gods of India gave magical weapons.

[Greek τὸ μέγα παλάτιον], the main residence of the Byzants. emperors from the 4th to the 12th centuries, cf. century, one of the largest centers of Christ in the world. culture and art. Was in east. parts of the city, next to the Hagia Sophia and the hippodrome; was a complex complex of ceremonial and residential buildings, courtyards, porticos and temples, which together formed a special palace area of ​​the K-field. In present time is almost completely destroyed; better than other buildings, the palace of Vukoleon has been preserved. B. d. is known from archaeological data, according to references in the Middle Ages. historical sources, as well as according to the descriptions of eyewitnesses of the era cf. centuries and modern times.

The earliest buildings of the B. d. were founded and built in the 1920s and 1930s. 4th century imp. Constantine I the Great simultaneously with the beginning of the construction of the new capital of the Roman Empire on the Bosphorus. For B. d., a vast coastal region was chosen to the south of ancient Byzantium and the Cathedral of St. Sophia. At that time there were several country villas, and the area was approximately equal to the old city. B. d. occupied a quarter adjoining the center and bounded from the northwest by the Augusteon Square, the baths of Zeuxippus and the hippodrome, from the northeast by the old wall of Byzantium (later expanded to part of the territory of the ancient city). From the south and east, the main ensemble of B. d. was surrounded by coastal parks with small buildings, among which 2 more palace complexes arose over time: Vukoleon (Βουκολέων) and Mangany (Μάγγανα). Most of the ceremonial basilicas and temples of the palace district were, like the Cathedral of St. Sophia, oriented to the southeast.

The most important elements of the B. d. complex arose already in the 4th century, under Constantine the Great and his successors. The main entrance to the palace district is the Hulk Gate. Behind the Halka in the IV century. 1st imp. was built. palace - Magnavra (Μαγναῦρα παλάτιον - Great Palace). In the northeast of it was located the senate (synclite), from the southwest adjoined the premises of the imp. guards: chambers of schols and excuvites. In zap. part of the complex, in the south-east of the baths of Zeuxippus, around the large courtyard of Delphiacus (Tribunal), a group of residential buildings was formed for members of the imp. families and palace officials. The earliest known palace church was dedicated to Christ (ὁ Κύριος) and was located at the chamber of candidates, southeast of Delphiac (Patria CP. T. 1. P. 144-145).

The development of B. d. in the V-VI centuries. was generally associated with the construction of new buildings and complexes to the southwest of this original core; over time, the southwest gained more importance. part of the complex. In the south-west of Delphiac, a number of ceremonial premises arose: the Consistory, the Augusteon, the Onopodion and the Triklin of the Akkuvites. Behind them was Daphne's palace - the central part of the southwest. complex, which was connected by transitions with the kathisma - imp. hippodrome lodge. Behind the palace of Daphne, in the south-west of it, originally there were also living quarters of the imp. families, and even further, most of the territory of the coastal slope was occupied by tsikanistyrion (τζυκανιστήριον) - a polo ground built during the imp. Theodosius II in the 1st half. 5th century In the same era, the development of B. d. in the southwest. direction reached its limit: near the shore of the Marble m., a front harbor and the adjoining Vukoleon palace (the “bull-lion” palace, named after the fantastic sculpture that adorned it from the 9th century) were built. Theodosius II's sister Pulcheria in the 20s 5th century built at the palace of Daphne c. St. archdeacon. Stephen with chapels in the name of St. Trinity and Rev. Virgin in Daphne (Theoph . Chron. P. 86-87). Until ser. 9th century The church was considered the main palace temple.

B. d. was badly damaged in 532 during a big fire during the Nika uprising! in the K-field. After that, extensive restoration work was carried out; along with the Cathedral of St. Sophia, the Halka, the chambers of the palace guards on the square were rebuilt. Tribunal and partly the palace of Magnavra (Procopius. De aedificiis. I 10, 12-15). In con. 60s 6th century at imp. Justine II next to the palace of Daphne, a new throne room was erected - Chrysotriclin (Χρυσοτρίκλινος), intended for daily and festive receptions, negotiations with ambassadors, and other officials. ceremonies. It was a separate building inscribed in a complex system of courtyards, passages and rooms, octagonal in plan and crowned with a dome (Leo Grammaticus. 1842. P. 132, 137-138), in many respects similar to the imp. Charlemagne in Aachen, early. 9th century Dec. In 574, Justin II's nephew Tiberius was proclaimed emperor in Chrysotriclin, who became his co-ruler, and later the full ruler of the empire. Under Chrysotriclin to con. 6th century there were new residential buildings for the imp. family and palace employees, and since that time, the most intense life of B. d. takes place here.

Theophan's "Chronography" (Theoph . Chron. P. 274) contains a report on the construction of the imp. Mauritius of the round portico near Magnavra, where he erected his stele. According to George Kedrin (Kedren . T. 1. P. 709), imp. Foca at the beginning 7th century built an armory near Magnavra. Significant additions to the ensemble of the palace of Daphne and Chrysothriklin were made during the reign of imp. Justinian I, in con. 7th century A small church was built at the palace. The Virgin of the Metropolitan, as well as the courtyard of Lavsiak and skils (τὰ Σκῦλα - literally, apparently, a premise for prey; the threshold of Chrysotriclin) were attached to Chrysotriklin. In addition, a new hall for officers was built. ceremonies - the triclinic of Justinian (Theoph . Chron. P. 367).

The iconoclastic era (VIII - 1st half of the IX century) is considered the time of the almost complete cessation of construction activity in B. D.; at least very little is known about the buildings of that period. All R. 8th century near Chrysotriklin imp. Constantine V built the c. Mother of God Farah, in which in 768 the marriage of imp. Leo IV and Irene (Theoph. Chron. P. 444). A major program of reconstruction in the palace was undertaken by the imp. Theophilus (829-842). Instead of Chrysotriclinus, he used the triconch as the main throne room - a building with 3 apses to the east, south and north. In addition, several more were erected. ceremonial halls in different parts of the palace (Theoph . Contin. P. 139ff).

A new period of significant renewal of the B. d. is associated with the restoration of icon veneration and the beginning of rule in Byzantium in the 2nd half. 9th century Macedonian dynasty. After the rejection of the iconoclastic ideology, extensive work was launched to decorate the interiors of the B. d. with works of monumental art with new iconographic programs. With imp. Michael III, the old palace of Magnavra, apparently almost unused, was given to accommodate the newly opened K-Polish University. With imp. Basil I the Macedonian in 876 on the site of the tsikanistyrion was built a new large five-domed church dedicated to the Virgin, known as Nea-Ekklesia (New church - Theoph. Contin. P. 321-331). The temple became a model of Christ. architecture and monumental art of the Middle Byzants. era (IX-XII centuries). The territory of the B. d. was further expanded to the south, towards the seashore, and new stables and a polo field were built here. Near Halka (probably next to the old Senate) a new courthouse was built, in which, in addition to various bodies of justice, the convicts themselves were kept (Kedren . T. 2. P. 204). With imp. Leo VI at the turn of the IX-X centuries. at c. Virgin Fara was built another small church of St. Demetrius of Thessalonica. In the X century. at imp. Constantine VII Porphyrogenitus in the hall of Kamilas, built by Theophilus, a palace library (Theoph. Contin. P. 145) was organized, various reconstructions and alterations of buildings were carried out. Imp. Nikephoros II Phocas c. In 967, Vukoleon was reconstructed, fortifying this complex with walls and towers, as a result of which the ancient palace received a medieval appearance. castle (Theoph . Contin. P. 447; Leo Diaconus . P. 64). With imp. Constantine IX Monomakh in the 40s 11th century a large palace complex of Mangana arose, located on the banks of the Bosphorus, to the east of the Magnavra Palace and the Cathedral of St. Sophia, separated by extensive gardens. In addition to the palace, it included a hospice and the monastery of St. George the Victorious (Psellus. Chronographia / Ed. E. Renauld. P., 1926-1928. Vol 2. P. 185-186; Kedren. T. 2. P. 608-609; Attaliates. 47-48; Zonara. Annales Vol. 2, pp. 178, 181).

The last heyday of B. d. is associated with the reign of the Komnenos dynasty (1081-1185). Imp. Alexei I in con. 11th century began active construction in the palace complex in Blachernae, however, he and his heirs in the XII century. continued to use B. d. as an official. residence. Old Lavsiak was rebuilt by the imp. Manuel I Komnenos and renamed Manuel Triklin. In addition, a special complex was built, decorated in the original east. style, called the "Persian house" (περσικὸς δόμος).

To con. 12th century B. d. begins to empty; dumps appear in some places of the palace district. Imp. Isaac II Angel (1185-1195) uses building material from the old buildings of the B. d. to build a new church in the capital. St. Michael, including removing the bronze gates of the Hulk and part of the decorations from Nea Ekklesia and c. St. George in Mangan (Nik. Chon. P. 580-582).

In Apr. In 1204, after the capture of the K-field by the knights of the 4th crusade, the B. d. area was occupied and plundered by a detachment of Boniface of Montferrat, one of the leaders of the crusaders. During the period of the Latin Empire (1204-1261), the B. d. was used only partially, along with the palace in Blachernae. Great importance among the Latins acquired c. Virgin Mary Farah and the monastery of St. George in Mangan. After the liberation of the K-field, in the era of the Paleologs, the B. d. was completely empty and was subsequently destroyed or dismantled for the construction of new buildings in the capital; cellars were used as a prison. Already in 1289, during a storm, the Triklin of Justinian II collapsed, however, some of the churches with surviving relics and shrines continued to operate until the middle. 15th century Only the complex in Mangany retained its significance: back in the beginning. 15th century the monastery was richly decorated with marble and mosaics, various relics were kept here, which attracted many pilgrims, the palace library was widely known. There is information about repair work and, possibly, some restructurings carried out in Mangan under imp. John VIII Palaiologos (1425-1448).

After the conquest of the K-field by the Turks in 1453, the district of B. d. turned into residential quarters, where numerous private houses, mosques and streets were built without any regard for the previous layout of the complex; during numerous construction works, B. d. continued to understand. OK. In 1490, the remains of the palace, as well as private houses, were badly damaged by the explosion of the nearby arsenal. In 1609-1617. in the area of ​​​​the location of the former palace of Daphne and c. St. Stefan, after the demolition of private buildings, the mosque of Sultan Ahmet I - Ahmediye (Blue Mosque) was erected. In the 70s. 19th century a railroad was built along the entire coast of the Marmara and the Bosporus, as a result of which the coastal complexes of Vukoleon and Mangana were especially hard hit.

Archaeological research of B. d. began after 1912, when the tour was almost completely burned out during a big fire in Istanbul. development in this area. After 1912, B. A. Panchenko, an employee of the Archaeological Institute in the K-field, fixed the remains of B. d.; then from tour. The authorities received permission for architectural research of B. d. In 1934, it was forbidden to carry out new construction here, nevertheless, part of the territory of the former. B. d. turned out to be built up with standard residential buildings. Large-scale studies were carried out by expeditions in 1935-1938 and 1952-1954. A large quadrangular peristyle courtyard, decorated with a colonnade, was discovered in the southeast of the supposed site of Chrysothriklin, in which significant fragments of floor mosaics of the 6th century have been preserved. This construction, as well as some other well-known fragments of B. d., cannot be confidently identified with c.-l. its parts known from written sources.

B. d. and court culture of Byzantium

Throughout its history, the B.D., along with the Cathedral of St. Sophia, was the center of the political and social life of the Byzantine Empire. He occupied a central place in the formation and development of political ideology and imp. a cult closely associated with the idea of ​​the empire as a prototype of the Kingdom of God on earth. At the same time, the foundations of Christ were combined. dogma and worship with the state. ideology, the church tradition of veneration of the Holy Trinity, heavenly forces, saints was used in the legitimization of imp. authorities.

An important role in this process was played by the relics of the Savior, saints, Old Testament prophets, and so on, collected in the B.D. As part of the B. d. complex, they were concentrated in several. churches (St. Stephen, Mother of God Farah, St. George in Mangany); their collection, placement and transfer at different times from one temple to another reflected changes in the political situation and in the views of the Byzants. yard.

In the Early Byzantine. era (V-VI centuries), the right hand of St. archdeacon. Stephen, which became for the emperors a symbol of the power given from above. She was brought from Jerusalem in 421 to a small church specially built for her. St. Stephen in the palace of Daphne at the Augusteon Hall. Appointments of higher state officials were usually made in the church. officials kept insignia for these ceremonies (“political relics”). Through the veneration of St. Stephen, "full of faith and strength" (Acts 6.8), the strength of imp. authorities.

In the X-XII centuries. the right hand of St. John the Baptist, placed by the imp. Constantine VII Porphyrogenitus in the palace church of the Theotokos Fara. In the X century. pl. Important events in the life of the Basils of the Macedonian dynasty (the coronation, the Baptism of porphyry-born children) were sought to be associated with the celebration of the Baptism of the Lord, and in this regard, the role of St. John the Baptist as one of the main participants in the gospel event; the crowned emperor symbolically embodied Christ who was baptized in the Jordan.

The architecture of the B.D. also became part of the political program. As far as can be judged from the few descriptions, in its original plan, it was not the premises themselves that played the leading role, but the square. Augusteon, arranged by the imp. Constantine in front of the gates of the Hulk. Two porticos were erected here, decorated with statues, which served as propylaea B. d., as well as the basilica of the synclite, the basilica of St. Sophia and the statue of August Helena, the mother of the emperor. Pl. The Augusteon and the nearby hippodrome and Mesa, the main street of the K-field, became the place for the emperor's solemn appearances before the people (triumphs, coronations, various holidays).

In the course of cultural development, imp. Court tradition of nationwide honoring the ruler has undergone some changes. In the 5th century coronations of emperors - especially empresses and co-rulers - are gradually transferred from the military field (Evdom in the vicinity of the K-field) and the city hippodrome to the inside of B. d., and a new hall, also called Augusteon, is being built for these purposes. It probably had the shape of a basilica, in the west. side of the swarm towards the square. The Augusteon was also built a portico - the Golden Hand (Χρυσὴ Χείρ). As an analogue of the propylaea in the square, the portico became the place for the solemn appearance of the emperors after the coronation, but already in the courtyard of the B. d. and only in front of the court ranks. An important component of this ensemble was a small c. archdeacon. Stephen, attached to the Augusteon and later used for coronations and appointment ceremonies of the highest state. officials. The first rulers, to-rye were reliably crowned in c. St. Stephen, were Heraclius and his wife Evdokia in 610 (Theoph . Chron. P. 299), but the tradition of crowning in the temple, undoubtedly, was established as early as the 6th century. In the 2nd floor. IX-X centuries wedding ceremonies, and then coronations were transferred to c. Virgin Farah.

From the 70s. 6th century official center. Chrysotriklin became court life - the throne room of B. d., built near Daphne's palace as an octagonal domed temple (the church throne was replaced by an imperial throne). The construction of such a building for the emperors meant a certain break with the tradition of the Roman Empire, where buildings such as the basilica were used for ritual and political purposes. Chrysotriklin became one of the richest buildings of the palace and the entire K-field, its interior was decorated with mosaics, in the conch of the apse above the imp. the throne was placed the image of Christ on the throne. The hall contained exquisite furniture, including a pentapyrgium, a special carved "stand" in the form of 5 towers for imp. regalia and various vessels that served as decoration, several. tables for ceremonial receptions, the main one, gold or silver with gilding, was intended for the emperor and stood separately from others.

The most important sphere of court life in Byzantium was the imp. ceremonial - a complex system of official. ceremonial receptions and processions, most of which were held in B. d. History and evolution of the Byzants. court ceremonial from the ancient empire to Christ. kingdom remains an unresolved research problem. It is believed that its general principles were formed in the VI century, in the era of imp. Justinian the Great, and then passed in their development several. stages, but in the documents they are recorded only fragmentarily. The most complete information about the ceremonial is in the treatise "On the ceremonies of the Byzantine court", created in the middle. 10th century at imp. Constantine VII Porphyrogenitus and reflecting basically the state of the tradition in the 1st half. 10th century (although some sections date back to the 6th-7th centuries). It can be assumed that later, in the XII century, the ceremonial of several. changed, simplified and even fell into decay, since its execution required the constant presence of the emperor in B. d., which by that time was impossible.

In the X century. in Chrysotriclin, daily morning and evening receptions were held for the nearest courtiers and state officials. ranks of the empire (De cer. I 1-2). Morning reception lasted from 6 to 9 am, evening - from 3 to 6 pm. The reception began with the emperor's prayer before the image of Christ. After all the ranks, dressed in accordance with the rank and the day when the reception was held, entered the hall, took their places, listened to the report of the logothete droma (the most influential government rank in the 10th century), new officials were appointed to vacant positions; the emperor affirmed them, uttering the phrase: "In the name of the Father and the Son and the Holy Spirit, my kingdom from God appoints you." Then they listened to the report of the preposite (the highest dignitary of the court) and other officials, if this was necessary. During the reception, the emperor was separated from the rest of those present by a veil and usually spoke to them through a logothete; on weekdays, he sat on a gilded throne under a mosaic image of the Savior, on Sundays - in a gold chair upholstered in red velvet (σέλλιον) to the left of the throne (i.e., to the right hand of Christ). After the morning reception, the emperor and his entourage were present at the liturgy in the temple of the Mother of God Fara, and then an imp was arranged for specially invited persons in Chrysotriklin. dinner. For the palace officials, the liturgy was held in the c. St. Basil the Great in Lavsiak, and so on. those present at the reception listened to the liturgy in the church of St. Stephen at the hippodrome.

The most solemn events of palace life were imp. exits to the Cathedral of St. Sophia and other churches of the K-field on church holidays (De cer. I 1-18). Rus. researcher D. F. Belyaev identified 3 types of solemn exits: “large” - on holidays in the name of Christ (Easter, Christmas, Epiphany, Transfiguration, Descent of the Holy Spirit); "middle" - on bright Monday and on the feasts of the Mother of God (Annunciation, Nativity of the Virgin), when the emperor participated in the procession from the Cathedral of St. Sophia to c.-l. other temple of K-field; “small” exits to the Cathedral of St. Sophia were arranged on the 1st day of Lent, on the Exaltation of the Cross and on the day of the Triumph of Orthodoxy. The ritual began after 7 o'clock in the morning in Chrysotriklin, where the emperor entered, prayed before the image of the Savior and put on a scaramangy (analogous to the modern sakkos) of the color and cover established for this occasion. Then the emperor followed the palace from one hall to another, where he was greeted by all the palace ranks, starting with the most junior (the ranks of the cuvuklius - servants of the living quarters) and ending with the most important ranks of the government (droma logothete, protasikrit, protonotary, etc.), to - ry met the emperor in the Sigma Hall (apparently semicircular). On the way, the emperor visited the temples of the Virgin in the palace of Daphne, the Holy Trinity, the baptismal of the palace of Daphne, c. St. Stephen, Round c. in the Scholas, the palace church of St. Apostles; in each of them he bowed and, with candles in both hands, prayed before the shrines. In the Augusteon Hall, the emperor was greeted by all the palace ranks lined up in ranks, in the Consistory Hall - by all members of the synclite. Further, the emperor moved, accompanied by an increasingly larger group of close associates from hall to hall. The greetings of the circus parties were held in the Tribunal Hall and then continued in the courtyard of the Hulk (near the main gate of the B.D.). From there, the emperor with his retinue and the various statesmen who accompanied him. ranks under the doxology went out to the people on the square. Augusteon and through it went to the Cathedral of St. Sophia.

Thus, that part of the ceremony, which was held in B. d., was a process of a kind of “gathering” of all court and metropolitan officials - the Byzantine elite. state-va - around the emperor and their joint preparation for the appearance in the Cathedral of St. Sophia. The ritual routine of the life of B. d. and the emperor was mainly subordinated to the church liturgical routine; the palace was used as a venue for part of the citywide and all-imperial church celebrations.

The veneration of icons was developed in the court environment; Byzantine evidence. historians about the worship of emperors, their relatives and approximate icons are very numerous. However, icons in B. d. were rather objects of private veneration, and in the era of classical Byzantium (IX-XII centuries) they were not official. symbols of the state. Icons are hardly mentioned in the treatise On Ceremonies. However, in the XII century. the tradition of icon veneration acquires new features: several dynasties of Komnenos and Angels enjoy special attention. icons of the Virgin - Blachernitissa, Eleusa, Hodegetria. They acquire the role of a symbol of the ideology of the ruling families, become a certain focus of imp. piety and religiosity. The liturgical calendar includes magnificent processions in honor of icons, for example, in con. 12th century the Hodegetria icon was brought from the monastery of the Virgin Odigon to B. d.

Of the numerous works of monumental art of B. d., the only surviving ones are the floor mosaics of the peristyle courtyard in the vicinity of the Daphne Palace (presumably the 6th century). They are made in the Hellenizing style common for early Byzantium, play a decorative role and are devoid of c.-l. images of Christ. topics. The art of B. d. has to be judged by the Middle Ages. descriptions, as well as according to some surviving facial manuscripts, created by order of the emperors or their confidants and reflecting the ideas and aesthetic tastes of a particular era.

From the description of Eusebius Pamphilus it is known that imp. Konstantin on the ceiling of the “largest” hall of the B. d. placed a mosaic image of the cross. The same cross and a defeated dragon next to it were depicted on a mosaic panel in the vestibule of the palace (Eusebius. Vita Constantini. III 48). Sources of the early Byzantine era (Procopius of Caesarea, John of Edessa, the Easter Chronicle, etc.) report the splendor of the palace, the buildings of certain emperors. Theophan's "Chronography" (beginning of the 9th century) contains a story about how in 726, on the orders of the imp. Leo III the Isaurian destroyed the mosaic image of Christ on the gates of Chalca (Theoph . Chron. P. 405), and this was the beginning of the iconoclastic era. However, it is not known when this mosaic was created, and even the authenticity of Theophanes' story is questioned by the modern. researchers. Another story about the removal of the image from the Halka refers to 814, to the reign of imp. Leo V (Scriptor Incertus de Leone / Ed. I. Bekker. P. 354-355).

After returning to icon veneration in the middle - 2nd floor. 9th century in B. d., as well as throughout the empire, an extensive program is being implemented to decorate buildings in accordance with new aesthetic principles. After 843, the mosaic icon of the Savior on the Halka was restored. In the beginning. 60s a project was implemented to rebuild the palace c. of the Mother of God Fara, and its iconographic program, along with the new mosaics of the Hagia Sophia, became one of the first examples of the classical Byzantine style. temple decoration (Photius. Homilia 10). In 866, a complex of mosaics was completed in Chrysotriclin, where in the main apse on the imp. Christ was depicted on the throne, and opposite Him, the Mother of God and imp. Michael III, Patriarch Photius and court officials. Kenurgion, a hall adjoining Chrysotriclina, was decorated with mosaic images of imp. hikes. Created in the ninth century monumental works were mainly preserved until the 13th century, the time of the destruction of the palace.

Information about the further development of the principles of court art is given by the manuscripts of Kon. IX-XII centuries During this period, many were created at the court. outstanding works of book art. They most clearly reflected the general trend in the development of the Byzantines. artistic style. Byzantine examples of court art. neo-Hellenism are the Paris Homilies of St. Gregory the Theologian (Paris. gr. 510, c. 883), scroll of the Book of Joshua (Palat. gr. 431, 1st half of the 10th century), Parisian Psalter (Paris. gr. 139, 10th century) . Byzantine examples of evolution. art con. X-XII centuries can serve as Minologii imp. Basil II (Vatic. gr. 1613; 976-1025), Psalter of imp. Basil II with a portrait of the customer on the frontispiece (Marc. gr. 17, c. 1019). To con. XI-XII centuries miniatures pl. manuscripts acquire similarities with cloisonné enamel, where the image is completely devoid of volume (Gospel of Emperor John II Comnenus (Urbin. gr. 2, 1122), Homilies of Jacob Kokkinovaf (Vatic. gr. 1162, middle of the XII century)).

A special place in court art was occupied by images of emperors, which repeatedly appear in miniatures. As far as can be judged, the program of a multi-figure group portrait of the ruler and his court, known from the images in Chrysotriclin, for the Middle Byzants. art remained a unique case. Perhaps it contained a reminder of the iconographic principles of the early Byzantine era (known from the mosaics of the 6th century in San Vitale in Ravenna with images of Emperor Justinian I and his court) and for viewers was evidence of the revival of the empire in the 9th century. In handwritten miniatures and carved bas-reliefs, the Middle Byzantine. era, the emperor is never depicted accompanied by courtiers, they are completely replaced by angels, saints, church fathers, often dressed in court costumes. Such are, for example, the portrait of the imp. Nicephorus III Botaniates (Coislin. gr. 79) c arch. Michael and St. John Chrysostom (c. 1078), images by imp. Alexei I Komnenos, blessed by Christ and accepting the scrolls from the Orthodox. teaching from the Fathers of the Church on miniatures from the manuscript of the Dogmatic Panoply by Euthymius Zigaben (Vatic. gr. 666; c. 1118). Thus, through the use of Christ. The images establish a direct connection between the ruler and the supernatural and create a special image of the emperor, removed from everyday reality, elected, having a direct connection with heaven and therefore superior to his close associates and advisers. Official palace art, addressed primarily to the courtiers and visitors to the B. d., played an essential role in the gradual growth of the cult of the emperor and in maintaining control by the authorities over the Byzantine elite. society.

The most important palace temples

In total, more than 20 churches and chapels are known from written sources in the B. d. area, among them the Holy Trinity, Prop. Elijah, Mother of God the Victorious (Νικοποιός), Mother of God in the palace of Daphne, St. Apostles, Saints Petra, app. John the Evangelist, ap. Philip, St. Basil the Great, St. Demetrius of Thessalonica, St. Anna, St. Theodore Stratilates, St. Clement of Ancyra, 40 Martyrs of Sebaste, and others. But the most important were the following.

Temple of the Lord

(Ναὸς τοῦ Κυρίου). It was located in the complex of excuvites' chambers at the Magnavra Palace. According to tradition, it is believed that the temple was built by the imp. Constantine the Great and was the oldest in B. d. During ceremonies in this temple, the emperor put on a crown; on the way back from St. Sophia in the narthex of the temple, he removed the crown and, entering the naos, received petitioners and important statesmen. officials: synclitics, strategists, etc. In 933 Patriarch Theophylact was consecrated here; Emperors Roman I Lecapenus and Constantine VII received the ambassadors of the emirs of Tarsus and Amida. Among the shrines of the temple is a part of the tree of the Life-Giving Cross of the Lord, in the 7th century. brought here from Jerusalem by the imp. Heraclius.

Church of St. Stephen in Daphne's Palace

Lateral extension of the palace hall Augusteon; place of coronations and weddings of emperors and their co-rulers in the 7th-10th centuries. In Byzantium. tradition it was believed that the church was also founded under imp. Constantine. However, according to the chroniclers Theophanes the Confessor (Theoph . Chron. P. 87) and George Kedrin (Kedren . T. 1. P. 592), the temple was founded in 429 by Pulcheria, the sister of imp. Theodosius II, and in it was placed the right hand of St. John the Baptist, brought from Jerusalem. The shrine was taken out during the coronation ceremonies and weddings of emperors; lost after the 12th century. In con. 5th century imp. Zeno placed here the codex of the Gospel of Matthew, found on the relics of St. Barnabas of Cyprus; The gospel was read in the temple once a year, on Maundy Thursday. In the X century. the temple also kept the Great Cross of Constantine - religious-state. a shrine in front of which the emperors prayed during solemn exits; later it was probably transferred to c. Nea Ekklesia, as well as other shrines and relics, which have repeatedly changed their location within the B. d. for various reasons.

Church of Nea Ekklesia imp. Basil I the Macedonian

(New; Νέα ̓Εκκλησία - New Church). Known from descriptions in the Life of the Emperor. Basil" and according to a detailed report from Rus. pilgrim Anthony of Novgorod (1200). Laid down in 876 by order of the imp. Basil I and consecrated May 1, 881; was located southeast of Chrysothriklin, on the site of the earlier Tsikanistyrion. The church was a centric domed structure, square or cruciform in plan, that is, it was one of the first classical examples of cross-domed architecture, which was widespread later. in Byzantium and in Vost. Europe. It had 5 domes, probably one in the center was dedicated to Christ, and 4 in the corners, which were dedicated to arch. Michael (and Gabriel?), Prop. Elijah, Theotokos and St. Nicholas the Wonderworker; also at the altar there were 4 small chapels. Later, the temple was dedicated to the name of arch. Michael (first recorded according to the description of the pilgrim Anthony from Novgorod in 1200). The temple was famous for its rich decoration: the interior was decorated with mosaics on a golden background with images of Christ in the main dome, the Virgin in the conch of the apse, prophets, apostles and saints. The altar barrier and the throne were decorated with silver and precious stones, the floor was made of red marble, the domes were covered with bronze. At the main entrance, there are 2 phials of red and white marble with sculptures of fantastic animals. To decorate c. Nea Ekklesia used the decor of the old buildings of the K-field, including the mausoleum of imp. Justinian at the Cathedral of St. Apostles.

In the X-XI centuries. the temple was the site of some of the most important and solemn events of court life. In 907, Patriarch Nicholas the Mystic did not allow imp. Leo VI the Wise to enter this church, which was perceived as the excommunication of the emperor, who entered into his 4th marriage. In 963, the wedding of the emperor took place here. Nicephorus II Phocas and Augusta Theophano, widows of the imp. Roman II Lekapen, in 1042 - the wedding of the porphyry-born Zoe and imp. Constantine IX Monomakh. In the XII century. for a certain time, a monastery was formed at the church. In con. 12th century at imp. Isaac II Angele part of the decorations was used for new buildings and interiors. There were relics in the church, most of which were from the Middle Ages. understanding imp. and monarchical power, characteristic of Byzantium, its development in the OT and the eschatological connection of the empire with the kingdom of Christ, which will come after the Last Judgment. Pilgrim Anthony from Novgorod reports that the Great Cross of Constantine, the Jericho trumpet of Joshua (it was believed that an angel would blow it at the end of the world) were kept in the church, the shepherd's horn is right. Abraham, the rod of Moses, the horn of King Samuel, from which he anointed the prophets. David; part of the cloak and the belt of the prophets were placed in the altar barrier. Elijah and the ornate shield of Constantine. In a separate chapel there was a table, at which Abraham sat with 3 angels who appeared to him, as well as a cross erected by Noah after the flood; a marble column was placed in the narthex, with which St. Isidore of Chios (commemorated May 14). Most of the relics were lost after 1204.

In the XIII century. during the reign of the Latins, this church was one of the "palace chapels" - Saint-Michel-de-Bucoleon; in the era of the Paleologs, it remained one of the few buildings of the central complex of the B. d., which was used until the tour. conquest. In 1436, a Church Council was held in the temple under the chairmanship of the imp. John VIII Palaiologos. The temple was destroyed, probably in 1490.

Church of Our Lady of Fara

(τοῦ Θάρου - at the Lighthouse). Named after the lighthouse built in the 6th century. imp. Justin II near the palace harbor of Vukoleon; was part of the architectural complex of the Vukoleon Palace and at the same time was located not far from Chrysothriklin and residential imp. chambers of the palace of Daphne; possibly stood between the temples of the prophets. Elijah and St. Demetrius of Thessalonica. Probably built by imp. Constantine V in ser. VIII century; rebuilt a century later under imp. Michael III, and later in Byzantium it was believed that the temple was founded by him. The external appearance is known from the descriptions of the Successor Theophan and in the 10th homily of Patriarch Photius. The church was small in size, of a cross-domed type; had an atrium enclosed by a wall; was richly decorated with mosaics depicting events from the gospel story (probably created in the 9th century) and stained-glass windows. The church was of great importance in the 8th-11th centuries: in 768, the imp. Leo IV of the Khazars with St. Irina, and later. imps took place here. weddings. In 920, imp. was killed in the temple. Leo V Armenian. In the treatise "On Ceremonies", the church is intended for everyday liturgy in the presence of the emperor and his family, as well as for solemn services on the 1st day of the year, May 1, on the day of commemoration of the prophets. Elijah (in the presence of the synclite), on Maundy Thursday, Holy Saturday and Great Thursday. The church kept various decorations for the decoration of Chrysothriklin during the days of receptions of foreign ambassadors.

The main shrines of the temple were associated with the veneration of the Savior and, given the use of the temple for the coronation of emperors, reminded of the closeness of the basileus to Him. Among the shrines of the temple, in the work of Nicholas Mesarite (1201; P. 29-31), the crown of thorns of Christ, the tunic of Christ, the staff of Christ, the whip of His scourging, St. nail, spear, particles of Christ's sandals (brought by the emperor John Tzimisces from Palestine in 975). In 944 imp. Roman I Lecapenus placed here the Mandylion brought from Edessa - a plate with the Image of the Savior Not Made by Hands. An important symbol for the Byzantines. court ideology was the right hand of St. John the Baptist, placed in the temple of the Virgin in 956 imp. Constantine VII Porphyrogenitus and used in coronation ceremonies. Aug 1 a part of the tree of the Life-Giving Cross of the Lord was exhibited in the church. In 1169 imp. Manuel I Komnenos transferred the stone from Ephesus to the church, on which the body of the Savior was laid after His removal from the cross, but shortly before his death in 1180, Manuel transferred this shrine to the capital monastery of Pantokrator.

Probably, it was in the temple of the Virgin in 1204 that the 1st Lat. imp. Baldwin of Flanders. After lat. conquest, part of the shrines was transported to Paris and from the middle. 13th century was in Saint-Chapelle (lost during the French Revolution). The church of the Mother of God fell into disrepair in the con. 13th century and gradually collapsed; the surviving part of the shrines of the Passion of the Lord was transferred to the church of St. George in Mangan. In present At the time, the Topkapi Palace Museum in Istanbul has a silver frame in the form of a hand, known as the right hand of St. John the Baptist, however, it is a Venetian work, and its connection with the temple of the Virgin has not been proven. The shrines of the Passion of the Lord, as well as the Mandylion, are presented on a double-sided icon of the 12th century. "Savior Not Made by Hands", now stored in the State Tretyakov Gallery.

Mon-ry St. George in Mangan

Was on zap. shore of the Bosphorus, several. away from the complexes of the center of the K-field - B. d., hippodrome and St. Sophia Cathedral. Usually considered separately from B. d., however, of course, it was part of a large palace area in the coastal east. parts of the city.

Founded ca. 1043 imp. Constantine IX Monomakh, together with the hospital and imp. a palace as part of a new palace complex; his patroness was the favorite of the emperor Sevast Maria Sklirena. The monastery enjoyed the right of patronage of monks from Olympus Bithynian and from the monastery of Nea-Moni on Chios, who came to K-pol. In 1055, in the mon-re of St. George was buried by its founder imp. Konstantin Monomakh. Mon-ry and the palace were one of the most important residences of the emperors of the 2nd floor. XI-XII centuries In 1118, imp. died in Mangany and was buried. Alexei I Komnenos. Nikita Choniates (Nik. Chon. P. 580) has a message that in con. 12th century imp. Isaac II Angel destroyed the complex for the construction of the temple of arch. Michael, but in 1200 Anthony of Novgorod mentions his wealth and beauty. Probably, the activity of Isaac II touched only the palace buildings themselves, and the monastery remained untouched.

In 1207, Pope Innocent III approved the rights of Bishop. Nivelon of Soissons to own the mon-rem and all its riches. The monastery housed a community of regular canons, but then the monastery became the object of a long-term dispute between canons and hospitallers. Perhaps the monastery was renamed by the Latins in honor of St. app. Andrew, since in the charter of Pope Innocent IV of 1244 he is listed under this name.

A number of evidence has been preserved of regular rich awards to mon-ryu from emperors and patriarchs in the 14th century. The abbots had the titles of archimandrites and protosyncells, that is, they were permanent members of the Patriarchal Synod. In 1279, the issue of the unification of the Churches was considered here in the presence of imp. Michael VIII Palaiologos and Patriarch John Vecca. In 1320-1321. The Polish Patriarchal Throne was occupied by the monk of the monastery Gerasim. In 1327, in mon-re, he abdicated the throne of the imp. Andronicus II was tonsured here in 1328 as well. In 1351, the emperor retired to this monastery. John VI Kantakuzenos, having taken monastic vows with the name Joasaph. In 1370 igum. Monarch Theodosius became Metropolitan of Trebizond.

In the XV century. the wealth of the Mangan Mon-rya is mentioned by the traveler Clavijo and an anonymous Rus. pilgrim. They report that the monastery was surrounded by extensive gardens, had a certain number of residential buildings; his cathedral was decorated with mosaics depicting the Ascension in the dome, multi-colored marble slabs. In front of the temple were a baptistery and a pool. In the 20s. 15th century rebuilt the altar of the Cathedral of St. George at the expense of imp. John VIII Palaiologos and Mary Augustus. In those same years, the well-known scholar Mark Evgenik was a deacon of the monastery, he was engaged in theology and gathered around him a group of students, one of whom was Bud. K-Polish Patriarch Dionysius I (1466-1471). In 1437, Mark Eugenik took the metropolitan see of Ephesus. In 1431, Hierom. and katigumen mon-rya in Mangan Makary Kurunas was included in the retinue of imp. John VIII for a trip to Rome. Due to the death of Pope Martin V, the journey was delayed, and later, when John VIII really went west, Macarius Kurunas refused to accompany him.

In 1200, the helmet of St. George and the hand of martyr. Procopius, at the beginning 14th century shrines were transferred here from c. Mother of God Farah - tools of the Passion of Christ (staff, purple cloak, spear, sponge). In the description of Clavijo, it is noted that in the beginning. 15th century these relics were transferred to the monastery of Christ the Lover of Man in K-field, while the tools of the Passion were in Mangany until 1453.

Several have been preserved. manuscripts from the monastery library, most of them of the XIV century. Among the oldest manuscripts are the Heidelberg codices. Pal. gr. 398 (works of Arrian; 2nd half of the 9th century), Monac. gr. 356 (Homilies of John Chrysostom; 2nd half of the 10th century), Vindob. hist. gr. 20 (“History” by Josephus Flavius; 2nd half of the 10th century), Scorial. gr. III-8 (comments of Basil the Great on the prophet Isaiah; end of the 12th century).

In 1453 the mon-ry ceased to exist and was occupied by the tour community. dervishes, however, probably already after several. years, his land was included in the Seraglio - the new residence of Mehmed II. The buildings were not used and were gradually dismantled for the construction of the Sultan's palace.

Source: Constantinus Porphyrogennitus. De cerimoniis aulae byzantinae / Ed. Reiske. Bonn, 1830; Theophanus Continuatus. Chronographia / Ed. I. Becker. Bonn, 1838, pp. 139-143, 215, 321-329, 447ff; Leo Grammaticus. Chronographia / Ed. I. Becker. Bonn, 1842. P. 132, 137-138; Loparev H . M . Book Pilgrim: The Legend of the Holy Places in Tsaregrad Archbishop Anthony. Novgorodsky in 1200 // PPS. 1899. Issue. 51. S. 1-39; Nikolaos Mesarites. Die Palastrevolution des Johannes Komnenos / Ed. A. Heisenberg. Würzburg, 1907.

Lit.: Labarte J . Le palais Imperial de Constantinople et ses abords. P., 1861; Belyaev D . F . Byzantina. SPb., 1893. T. 2: Byzantine daily and Sunday receptions. kings and festive exits to the church of St. Sofia in the IX-X centuries; Bury J. b. The Ceremonial Book of Constantine Porphurogennetos // EHR. 1907 Vol. 22. P. 209-227, 417-439; idem. The Great Palace // BZ. 1912. Bd. 21. S. 210-225; Ebersolt J. Le Grand Palace de Constantinople et le Livre des Cérémonies. P., 1910; Mamboury E ., Wiegand T . Die Kaiserpaläste zwischen Hippodrom und Marmarameer. B., 1934; Demangel R ., Mamboury E . Le quartier des Manganes et la première Région de Constantinople. P., 1939; Brett G ., Martiny G ., Stevenson R . The Great Palace of the Byzantine Emperors. Oxf., 1947; Guilland R. L "Augusteus // REB. 1948. T. 6. P. 167-180; Guilland R. Les Palais du Boukoleon // BSl. 1950. T. 11. P. 61-71; idem // JÖBG. 1955. Bd 4. S. 65-85; idem. La Magnaure // EEBS. 1957. T. 27. pp. 63-74; idem. Sur les itinéraires du Livre des Cérémonies // JÖBG. 39-52; idem. Études de Topographie de Constantinople Byzantine. B.; Amst., 1969; idem. La disparition du Grand Palais // BSl. 1970. T. 31. P. 189-191; Mango C. Autour du Grand Palais de Constantinople, Cah Arch 1951, vol. pp. 125-140 Gouillard R. La Magnaure // EEBS 1957 vol. 27 pp. 63-74 The Great Palace of the Byzantine Emperors 2nd Report / Ed D. T. Rice Edinburgh 1958 Mango C . The Brazen House: a Study of the Vestibule of the Imperial Palace in Constantinople, Kopenhagen, 1959, idem The Art of the Byzantine Empire, 312-1453: Sources and Documents, New Jersey, 1972, Nord hagen P . J. The Mosaics of the Great Palace of the Byzantine Emrerors // BZ. 1963. Bd. 56. S. 53-68; Janine. Églises et les monasteres. P. 96, 232-236, 241-245, 361-364, 375-378, 489-490; Treitinger O. Die Ostromische Kaiser- und Reichsidee nach ihrer Geschtaltung im höfischen Zeremoniell. Darmstadt, 1969; Muller-Wiener W. Bildlexikon zur Topographie Istanbuls. Tüb., 1977. S. 136-138, 225-237; Magdalino P. Manuel I Komnenos and the Great Palace // BMGS. 1978 Vol. 4. P. 101-114; idem. The Emperor in Byzantine Art of the Twelfth Century // BF. 1982. Bd. 8. S. 123-183; idem. Observations on the Nea Ekklesia of Basil I // JÖB. 1987. Bd. 37. S. 51-64; Lazarev V . N . History of Byzantine Painting. M., 1986; Cameron A . The Construction of Court Ritual: the Byzantine "Book of Ceremonies" // Rituals of Roualty / Ed. D. Cannadine, S. Price. Camb., 1987; Trilling J. The Soul of the Empire: Style and Meaning in the Mosaic Pavement of the Imperial Palace in Constantinople // DOP. 1989 Vol. 43. P. 27-72; ODB. P. 231-232, 791-792, 869-870, 1446, 2082-2083, 2116; Jobst W ., Vetter H . Mosaikenforschung im Kaiserpalast von Konstantinopel. W., 1992; Kalavretzou I. Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court // Byzantine Court Culture from 829 to 1204 / Ed. H. Maguire. Harvard, 1997. P. 53-79; Weyl Carr A . Court Culture and Cult Icons in Middle Byzantine Constantinople // Ibid. P. 81-98; Maguire H. The Medieval Floors of the Great Palace // Byzantine Constantinople: Monuments, Topography and Everyday Life / Ed. N. Necipoglu. Leiden e. a., 2002. P. 153-174; Tunay M. I. Byzantine Archaeological Findings in Istanbul during the Last Decade // Ibid. P. 217-233.

I. N. Popov