Spolia (Latin for 'spoils'; sg.: spolium) are stones taken from an old structure and repurposed for new construction or decorative purposes. It is the result of an ancient and widespread practice (spoliation) whereby stone that has been quarried, cut and used in a built structure is carried away to be used elsewhere. The practice is of particular interest to historians, archaeologists and architectural historians since the gravestones, monuments and architectural fragments of antiquity are frequently found embedded in structures built centuries or millennia later. The archaeologist Philip A. Barker gives the example of a late Roman period (probably 1st-century) tombstone from Wroxeter that could be seen to have been cut down and undergone weathering while it was in use as part of an exterior wall and, possibly as late as the 5th century, reinscribed for reuse as a tombstone. [1]
The practice of spoliation was common in late antiquity. Entire structures, including underground foundations, are known to have been demolished to enable the construction of new ones. According to Baxter, two churches in Worcester (one 7th century and one 10th) are thought to have been deconstructed so that their building stone could be repurposed by St. Wulstan to construct a cathedral in 1084. [1] And the parish churches of Atcham, Wroxeter, and Upton Magna are largely built of stone taken from the buildings of Viroconium Cornoviorum. [1]
Roman examples include the Arch of Janus, the earlier imperial reliefs reused on the Arch of Constantine, the colonnade of Old Saint Peter's Basilica; examples in Byzantine territories include the exterior sculpture on the Panagia Gorgoepikoos church in Athens); in the medieval West Roman tiles were reused in St Albans Cathedral, in much of the medieval architecture of Colchester, porphyry columns in the Palatine Chapel in Aachen, and the colonnade of the basilica of Santa Maria in Trastevere. Spolia in the medieval Islamic world include the columns in the hypostyle mosques of Kairouan, Gaza and Cordoba. Although the modern literature on spolia is primarily concerned with these and other medieval examples, the practice is common and there is probably no period of art history in which evidence for "spoliation" could not be found.
Interpretations of spolia generally alternate between the "ideological" and the "pragmatic". Ideological readings might describe the re-use of art and architectural elements from former empires or dynasties as triumphant (that is, literally as the display of "spoils" or "booty" of the conquered) or as revivalist (proclaiming the renovation of past imperial glories). Pragmatic readings emphasize the utility of re-used materials: if there is a good supply of old marble columns available, for example, there is no need to produce new ones. The two approaches are not mutually exclusive, and there is certainly no one approach that can account for all instances of spoliation, as each instance must be evaluated within its particular historical context.
Spolia had apotropaic spiritual value. Clive Foss has noted [2] that in the 5th century crosses were inscribed on the stones of pagan buildings, as at Ankara, where crosses were inscribed on the walls of the Temple of Augustus and Rome. Foss suggests that the purpose of this was to ward off the daimones that lurked in stones that had been consecrated to pagan usage. Liz James extends Foss's observation [3] in noting that statues, laid on their sides and facing outwards, were carefully incorporated in Ankara's city walls in the 7th century, at a time when spolia were also being built into city walls in Miletus, Sardis, Ephesus and Pergamum: "laying a statue on its side places it and the power it represents under control. It is a way of acquiring the power of rival gods for one's own benefit", James observes. "Inscribing a cross works similarly, sealing the object for Christian purposes". [4]
There has been considerable controversy over the use of Jewish gravestones as pavement materials in several Eastern European countries during and after The Holocaust, [5] [6] [7] as well as by Jordan during their rule over East Jerusalem. [8]
Byzantium or Byzantion was an ancient Greek city in classical antiquity that became known as Constantinople in late antiquity and Istanbul today. The Greek name Byzantion and its Latinization Byzantium continued to be used as a name of Constantinople sporadically and to varying degrees during the thousand-year existence of the Eastern Roman Empire, which was commonly referred to by the former name of that city, the Byzantine Empire. Byzantium was colonized by Greeks from Megara in the 7th century BC and remained primarily Greek-speaking until its conquest by the Ottoman Empire in AD 1453.
Constantinople became the capital of the Roman Empire during the reign of Constantine the Great in 330. Following the collapse of the Western Roman Empire in the late 5th century, Constantinople remained the capital of the Eastern Roman Empire, the Latin Empire (1204–1261), and the Ottoman Empire (1453–1922). Following the Turkish War of Independence, the Turkish capital then moved to Ankara. Officially renamed Istanbul in 1930, the city is today the second largest city in Europe, straddling the Bosporus strait and lying in both Europe and Asia, and the financial center of Turkey.
, Basílica del Voto Nacional
The Papal Basilica of Saint Paul Outside the Walls is one of Rome's four major papal basilicas, along with the basilicas of Saint John in the Lateran, Saint Peter's, and Saint Mary Major, as well as one of the city’s Seven Pilgrim Churches. The basilica is the conventual church of the adjacent Benedictine abbey and is served by the monks of the community.
Byzantine architecture is the architecture of the Byzantine Empire, or Eastern Roman Empire, usually dated from 330 AD, when Constantine the Great established a new Roman capital in Byzantium, which became Constantinople, until the fall of the Byzantine Empire in 1453. There was initially no hard line between the Byzantine and Roman Empires, and early Byzantine architecture is stylistically and structurally indistinguishable from late Roman architecture. The style continued to be based on arches, vaults and domes, often on a large scale. Wall mosaics with gold backgrounds became standard for the grandest buildings, with frescos a cheaper alternative.
The Hippodrome of Constantinople, was a circus that was the sporting and social centre of Constantinople, capital of the Byzantine Empire. Today it is a square in Istanbul, Turkey, known as Sultanahmet Square.
Byzantine art comprises the body of artistic products of the Eastern Roman Empire, as well as the nations and states that inherited culturally from the empire. Though the empire itself emerged from the decline of western Rome and lasted until the Fall of Constantinople in 1453, the start date of the Byzantine period is rather clearer in art history than in political history, if still imprecise. Many Eastern Orthodox states in Eastern Europe, as well as to some degree the Islamic states of the eastern Mediterranean, preserved many aspects of the empire's culture and art for centuries afterward.
Late antiquity is sometimes defined as spanning from the end of classical antiquity to the local start of the Middle Ages, from around the late 3rd century up to the 7th or 8th century in Europe and adjacent areas bordering the Mediterranean Basin depending on location. The popularisation of this periodization in English has generally been credited to historian Peter Brown, who proposed a period between 150–750 AD. The Oxford Centre for Late Antiquity defines it as "the period between approximately 250 and 750 AD". Precise boundaries for the period are a continuing matter of debate. In the West, its end was earlier, with the start of the Early Middle Ages typically placed in the 6th century, or even earlier on the edges of the Western Roman Empire.
The Basilica of Santa Maria in Trastevere ; English: Our Lady in Trastevere) is a titular minor basilica in the Trastevere district of Rome, and one of the oldest churches of Rome. The basic floor plan and wall structure of the church date back to the 340s, and much of the structure to 1140–43. The first sanctuary was built in 221 and 227 by Pope Callixtus I and later completed by Pope Julius I. The church has large areas of important mosaics from the late 13th century by Pietro Cavallini.
Carolingian art comes from the Frankish Empire in the period of roughly 120 years from about 780 to 900—during the reign of Charlemagne and his immediate heirs—popularly known as the Carolingian Renaissance. The art was produced by and for the court circle and a group of important monasteries under Imperial patronage; survivals from outside this charmed circle show a considerable drop in quality of workmanship and sophistication of design. The art was produced in several centres in what are now France, Germany, Austria, northern Italy and the Low Countries, and received considerable influence, via continental mission centres, from the Insular art of the British Isles, as well as a number of Byzantine artists who appear to have been resident in Carolingian centres.
The Basilica of Saint Mary in Cosmedin is a minor basilican church in Rome, Italy, dedicated to the Virgin Mary. It is located in the rione (neighborhood) of Ripa. Constructed first in the sixth century as a diaconia (deaconry) in an area of the city populated by Greek immigrants, it celebrated Eastern rites and currently serves the Melkite Greek Catholic community of Rome. The church was expanded in the eighth century and renovated in the twelfth century, when a campanile was added. A Baroque facade and interior refurbishment of 1718 were removed in 1894-99; the exterior was restored to twelfth-century form, while the architecture of the interior recalls the eighth century with twelfth-century furnishings. The narthex of the church contains the famous Bocca della Verità sculpture.
Hagia Irene or Hagia Eirene, sometimes known also as Saint Irene, is an Eastern Orthodox church located in the outer courtyard of Topkapı Palace in Istanbul. It is the oldest known church in the city and one of the only Byzantine churches in Istanbul that was never converted into a mosque, alongside the Church of Saint Mary of the Mongols, as it was used as an arsenal for storing weapons until the 19th century. The Hagia Irene today operates as a museum and concert hall.
The Baths of Zeuxippus were popular public baths in the city of Constantinople. The origin of their name was disputed already in antiquity and could go back either to the god Zeus or to the artist Zeuxis. Constructed between 100 and 200, the Baths of Zeuxippus were destroyed during the Nika revolt of 532 and then rebuilt several years later. They were famed primarily for the many statues inside them, representing prominent individuals from history and mythology.
The Column of Constantine is a monumental column commemorating the dedication of Constantinople by Roman emperor Constantine the Great on 11 May 330 AD. Completed c. 328 AD, it is the oldest Constantinian monument to survive in Istanbul. The column stood in the centre of the Forum of Constantine, on the second-highest of the seven hills of Nova Roma, and was midway along the Mese odos, the ancient city's main thoroughfare.
Prusias ad Hypium was a city in ancient Bithynia, and afterwards in the late Roman province of Honorias. In the 4th century it became a bishopric that was a suffragan of Claudiopolis in Honoriade. Before its conquest by King Prusias I of Bithynia, it was named Cierus or Kieros and belonged to the Heraclea Pontica. Photius writes that it was called Kieros, after the river which flows by it.
The Column of Arcadius was a Roman triumphal column in the forum of Arcadius in Constantinople built in the early 5th century AD. The marble column was historiated with a spiralling frieze of reliefs on its shaft and supported a colossal statue of the emperor, probably made of bronze, which fell down in 740. Its summit was accessible by an internal spiral staircase. Only its massive masonry base survives.
The so-called Temple of Clitumnus is a small early medieval church that sits along the banks of the Clitunno river in the town of Pissignano near Campello sul Clitunno, Umbria, Italy. In 2011, it became a UNESCO World Heritage Site as part of a group of seven such sites that mark the presence of Longobards in Italy: Places of Power.
The Church of St. Polyeuctus was an ancient Byzantine church in Constantinople built by the noblewoman Anicia Juliana and dedicated to Saint Polyeuctus. Intended as an assertion of Juliana's own imperial lineage, it was a lavishly decorated building, and the largest church of the city before the construction of the Hagia Sophia. It introduced the large-scale use of Sassanid Persian decorative elements, and may have inaugurated the new architectural type of domed basilica, perfected in the later Hagia Sophia.
Interpretatio Christiana is adaptation of non-Christian elements of culture or historical facts to the worldview of Christianity. The term is commonly applied to recasting of religious and cultural activities, beliefs and imageries of "pagan" peoples into a Christianized form as a strategy for Christianization. From a Christian perspective, "pagan" refers to the various religious beliefs and practices of those who adhered to non-Abrahamic faiths, including within the Greco-Roman world the traditional public and domestic religion of ancient Rome, imperial cult, Hellenistic religion, Cult of Dionysus, the ancient Egyptian religion, Celtic and Germanic polytheism, initiation religions such as the Eleusinian Mysteries and Mithraism, the religions of the ancient Near East, and the Zoroastrianism.
The Tyche of Constantinople was the deity of fortune (Tyche) who embodied the guardianship (tutela) of the city of Constantinople in the Roman Imperial era. Malalas says that her name was Anthousa. Her attributes included the mural crown, cornucopia, a ship's prow, and a spear. She was depicted standing or seated on a throne. As the personification of the city, Tyche or Anthousa could be abstracted from her origins as a Classical goddess, and like Victory made tolerable as a symbol for Christians. Under Constantine, the Tychai of Rome and Constantinople together might be presented as personifications of the empire ruling the world.
There is a large modern literature on spolia, and the following list makes no claim to be comprehensive.