BASILICA

BASILICA. — The word b. (basilica), which derives from the Greek (στὸ βασιλικὴ), in the Latin language signifies a large hall for public or private use. From the beginning of the 4th century onward, the early Christian church is also called a b. (A. Ferrúa, I più antichi esempi di b. per «aedes sacra», in Archivio glottologico ital., 25 p. 142 sg.).

OUTLINE:

I. Meaning

II. Origin

III. Description

I. MEANING

II. ORIGIN

Alongside these theories of a rather material derivation, there have always been followers of Zestermann, such as Witting and Liesenberg.

Indeed, the liturgy as the primary purpose of the Christian b. must have left its mark upon II. But the more individual practical purpose also worked and realized itself through architectural means and elements already known. With this in mind, not only Zestermann’s theory must be rejected as too one-sided, but also the others that do not take into account the inspirational factor of the liturgy. In particular, the derivation from the catacombs does not at all correspond to the modern results of cemetery research or to the history of the early Church. The theory of the Pompeian house might have been plausible in theory, but not in reality. Moreover, we know today that

they run parallel as so many sacred paths toward the altar. The main walls of the nave are divided horizontally into three superimposed zones. At the bottom is the row of columns or piers; above it, the wall of the nave, which often serves for figural decoration, and at the top, the dense series of windows, corresponding rigidly to the dark intercolumnar spaces below. All these horizontal zones converge perspectivally toward the altar, thus making this ideal center also the optical center of the space.

In the East, especially (though we know of three cases also in Rome), we often find inserted between the colonnade and the windows the matroneum, that is, an upper floor above the side naves, open toward the central hall by means of a colonnade. The rectangular hall formed by the central nave was covered with a flat ceiling, which further emphasized the austere simplicity of this sacred space, distinguishing it clearly from the sumptuous secular basilicas and the grand groin-vaulted halls of the thermae.

Sometimes, especially if there were five naves, they opened into a transept in the form of a large quadrangular hall, connected with the central nave by a large arch, the so-called triumphal arch. In some regions, such as around the Adriatic and in Africa, the floor of the b. was often decorated with mosaic figures, geometric ornaments, and inscriptions.

3) The presbytery. — The central nave of the b. opens, either directly or through the transept, into the apse, a semicircular or polygonal space, rarely square. The arrangement of this space varies greatly by region. From Syria came the custom of accompanying the apse with two side rooms, the prothesis and diaconicon, which served as sacristies for the needs of worship. Elsewhere we find three parallel apses or in a trilobate form. Generally, the apse projects from the rear wall, though sometimes it does not appear on the exterior.

At the back of the apse stood the bishop’s cathedra, set against the wall between two benches for the presbyters. In front of the apse, either immediately or at some distance, stands the altar, the true center of the place of worship. The altar itself was surmounted by a ciborium. The space around the altar was reserved for the priests and clerics assisting at the liturgical functions and was therefore separated from the rest of the hall by decorated screens. The entire space was called the presbyterium and later also the choir, from the group of singers who took their place there. Indeed, to provide sufficient space for the singers, the screens often extended into part of the central nave. Thus originated the properly so-called schola cantorum.

IV. THE B. IN THE VARIOUS PROVINCES OF THE ROMAN EMPIRE. — 1) Rome. — The architectural form of the early Christian basilica, despite its generic unity, shows considerable differences according to the various architectural regions. The classical Roman type of the basilica, with its strong longitudinal tendency, is found here and there in the Roman Empire, but rarely outside Italy. Instead, we find a gradual transformation of the Roman type into an Eastern type with a centralizing tendency, which culminates in the domed construction of the Byzantine age. Such elements occur, for example, in Africa, with the increase in the number of side naves, the colonnade running along the inner wall of the façade, the two opposing apses, and the altar brought forward into the central nave. Similar and other elements are found throughout the provinces of the eastern Mediterranean.

No city in the world has preserved as large a number of Early Christian churches as Rome. It also teaches us the various forms that the Christian place of worship could take according to the different needs of ecclesiastical life. The care of Rome’s large Christian community already made necessary, from the 3rd century onwards, the division of the city into various “parochial” centres, which by the early 5th century had risen to twenty-five, a number that then remained constant. These centres of worship and ecclesiastical administration in Rome were called *tituli* (v.). By virtue of their function as “parishes,” they were all located within the city, in contrast to the “cemetery churches,” which stood outside the walls, where alone, according to Roman law, burial places could be situated. Thus Rome was surrounded by a ring of cemetery churches, which arose there in the 4th century as a result of the cult of the martyrs (v. AD CORPUS, BASILICA). In addition to the *tituli* and the cemetery churches, among the Early Christian basilicas of Rome we also find simply urban churches such as the Constantinian basilica of the Lateran, Santa Croce in Gerusalemme, and Santa Maria Maggiore, which arose with particular aims and intentions. The principal cemetery basilicas are: Saint Peter’s, Saint Paul’s, Saint Sebastian’s, Saint Lawrence’s, and Saint Agnes’s. Among the numerous *tituli*, we may mention the most interesting: San Martino ai Monti, San Clemente, Santa Sabina, Saints John and Paul, Saints Four Crowned Martyrs, Santa Pudenziana, Santa Anastasia, and San Crisogono.

In the 7th century, a new kind of ecclesiastical building arose in Rome, linked to the diaconiae, seats of charitable organizations for the poor. In the following century, these too had their own churches with their own liturgical service. The most famous of these diaconiae is Santa Maria in Cosmedin.

In the history of the Early Christian basilica, Rome is unique in terms of the number, authenticity, preservation, and differentiation of types according to architectural form and ecclesiastical function, and cannot be compared with any other city in the world.

2) Ravenna and the Adriatic region. — Ravenna was a true architectural centre alongside Rome, favoured by political events as the seat of Theodoric and later of the Byzantine exarch. Relations with Byzantium also determined the form of the Ravenna basilicas and those around the Adriatic. The polygonal apse is flanked by the *pròthesis* and the *diaconicon*; it is generally lit by large windows. Instead of an atrium, we often find a large portico. The use of the pulvinus above the capitals, the plastic and mosaic decoration likewise reveal the Byzantine style. The group of Ravenna basilicas deserves special attention for the outstanding artistic value of its works. The basilicas preserved are: San Giovanni Evangelista, Sant’Agata, and San Pietro Maggiore (now San Francesco), founded in the 5th century; Sant’Apollinare in Classe and Sant’Apollinare Nuovo, founded in the 6th century.

The influence of Ravenna extended along the Adriatic-Dalmatian coasts. For the period from the 5th to the 7th century, we should mention in particular the basilica of Saints Felix and Fortunatus in Vicenza, the basilicas of Aquileia, Grado, Trieste, and especially that of Parenzo. In Austrian territory, remains of ancient basilicas are found at Duel near Villach and at Sankt Peter im Holz. At Salona, noteworthy are the remains of two basilicas connected within the city, one of which is in the form of a cross, and two others in the nearby cemetery area of Marusanać. The double basilica is a special phenomenon of these regions, as is the use of extremely rich mosaic floors.

3) Constantinople and the Balkans. — In Constantinople, the proper basilica soon gave way to the Byzantine solution of a centralised building of worship with a dome. Only the basilica of Saint John of the Studium remains to us, but even this is not of the basilica type in spatial terms, but rather a *Hallenkirche*. Byzantine influence also cut short the development of the basilica in the Balkan countries, at least from the 6th century onwards. From the 4th to the 6th century, however, we find today in Greece alone sixty Early Christian basilicas, which can be divided into three main types: longitudinal basilicas, basilicas with a nearly square plan in the complex of the three naves, and basilicas with a transept. Often we find galleries (*matronei*) above the side naves. The narthex is indispensable and developed in various forms, while the atrium has only three colonnaded sides. Almost all the pagan cult sanctuaries were transformed into basilicas, either new ones or inserted into the ancient temple; such are Olympia, Delphi, Eleusis, Epidaurus, Dodona, etc. Special mention should be made of the basilica of Saint Demetrios in Thessalonica.

Romania has also preserved remains of many small Early Christian basilicas, especially in Dobruja, at Tropaeum, Troesmis, and Dolojman.

4) Asia Minor. — The basilica form of the place of worship developed in Asia Minor until the 6th century, when it was superseded by the Byzantine domed form. The basilica in these regions shows many variations. Alongside the flat ceiling, we also find barrel vaults. The narthex is often double, internal and external; the apse may be semicircular, polygonal, or—this being a special feature—in the shape of a horseshoe; it may project or be set into the wall, flanked by *pròthesis* and *diaconicon* or not. Here too we find galleries (*matronei*) over the side naves, and sometimes the façade is widened by two low towers. Important monuments are at Ephesus the basilica of the Virgin and that of Saint John, the sanctuary of Saint Thecla near Seleucia, the basilicas of Meriamlik, Rušafah, Korykos, and Binbirkilise. Armenia produced an original type of domed building, but also knew the longitudinal form as a hall with barrel vaults or as a three-aisled *Hallenkirche* with piers.

5) Mesopotamia.
– The ecclesiastical architecture of western Mesopotamia follows the type developed in Syria, while in its eastern part it created an architectural form very different from the generic type of the Early Christian basilica, deriving it from Assyro-Babylonian temples and Sassanian palaces. Especially in the mountainous region of Tur ‘Abdin, we find two types of churches: the first consists of a long rectangular hall oriented east-west, with a semicircular apse and a narthex along the south side; the second, instead, has a transverse hall with a triple *bêma* (i.e., a presbyteral apse with *pròthesis* and *diaconicon*) and narthexes.

6) Syria. — Syria is undoubtedly an architectural centre of particular importance. Special conditions of building materials and regional traditions, especially in southern Syria, gave rise to a type of basilica of notable monumentality. Masonry with large stone blocks often led to the use of strong, widely spaced piers. Thus the space presents a heavier and more solemn rhythm. Sometimes the lack of timber compelled the construction of the ceiling in stone slabs laid over transverse arches. With this element, the typical division of the central space of the basilica into horizontal zones is transformed into a series of vertical spatial blocks, a clear prelude to the spatial conception of medieval architecture. The external wall decoration with superimposed colonnettes, pilasters, and small arches can also be interpreted as a prelude to pre-Romanesque forms. Important too is the form of the choir, normally consisting of an apse placed between *pròthesis* and *diaconicon*, a form which spread from Syria in all directions. The façade solution is also monumental, namely a two-storey portico with two squat side towers. The principal monument of ancient Syria is the sanctuary of Qal’at Sim’an, built around the column of the famous ascetic Simeon. Other notable basilicas are those of Dêr Turmānīn, Qalb-Laozeh, Ruwejḥal, and Tafbah.

7) Palestine. – In the Holy Land, as might be expected, sumptuous basilicas arose, already through the work of Constantine, on the sacred sites of Jerusalem and Bethlehem. Their form differs little from the classical Roman type. Often various buildings are joined into a single complex, for which a kind of propylaea serves as an entrance. The apse generally shows the Syrian solution. Of special importance was the great five-aisled basilica on Golgotha, united with the Anastasis, that is, the sanctuary over the sepulchre of Our Lord. Essentially preserved to this day is the basilica of the Nativity in Bethlehem, also five-aisled. Remains of other buildings are found, besides S. Stefano and the basilica of Gethsemane in Jerusalem, at Emmaus, Mambre, Gerasa, Mount Nebo, and the Lake of Gennesaret (the basilica of the multiplication of the loaves).

8) Egypt. – In Egypt we find two different types: one rather classical Roman and the other rather Oriental. The apse undergoes the most varied forms and is sometimes richly decorated with colonnettes inside, as in the basilicas of the Red Monastery near Sôhâg. The most monumental complex is the sanctuary of St. Menas at Abû Mînâ, with two basilicas and various other buildings. Other remains are found at Denderah, Bâwit, Luxor, and Old Cairo.

9) North Africa. – The importance of the African provinces in antiquity for ecclesiastical life naturally corresponded to a vast building activity, of which numerous and important monumental testimonies have come down to us, especially in present-day Tunisia and Algeria. The architectural form of the African basilica differs from the Roman one by a combination of elements which, as already noted above, express a more centralized spatial conception and thus also more Orientalizing. The aisles increase to five, seven, and even nine, a phenomenon that logically also leads to side entrances. The form of the apse complex is very varied, but the Syrian type prevails. In Tunisia, two opposing apses are often found. The altar stands toward the end of the main nave at a considerable distance from the apse. The atrium is often replaced by a narthex with side entrances. The columns of the nave are sometimes paired. Among the preserved remains noteworthy are those in Cyrenaica and Tripolitania: the basilicas of Sabratha, Leptis Magna, Ptolemais, and Apollonia; in Tunisia, five of the basilicas of Carthage: namely those of Damous el-Karita, Dermech, and Bir-Foutha, the basilica Maiorum, and the basilica of St. Cyprian. Also those of Feriana, el-Kef, Haïdra, Sibia, Segermes, Thelepte, and Sbeitla. In Algeria, among others, the basilicas of Orléansville, Tipaza, Djemiila, Timgad, and Henchir-Deheb are to be mentioned.

10) Spain, France, Germany. – The Paleochristian buildings of these regions generally follow the Roman architectural form. On the other hand, the number of preserved monuments is relatively small, partly due to later constructions and partly also to the lack of studies and excavations on the subject. For Spain, Tarragona (Cathedral), Merida, and Vega del Mar are especially to be cited. In France, remains of Paleochristian buildings are found at Marseille (St. Victor), Vienne (St. Peter), and Lyon (Cathedral). Germany possesses in the cathedral of Trier an ancient architectural nucleus of square form, though it is not entirely certain whether it was from the beginning a place of worship. Remains of Paleochristian constructions have also been found at Cologne (St. Jerome, St. Ursula, St. Severinus), Bonn, and Xanten.

2) Regional bibliography (excluding monographs on individual monuments). — Rome: J. P. Kirsch, Die römischen Titelkirchen im Altertum, Paderborn 1918; Chr. Huelsen, Le chiese di Roma nel Medio Evo, Florence 1927; R. Krautheimer, Corpus basilicarum christianarum Romae. Le basiliche cristiane antiche di Roma (sec. IV-XIX), Vatican City 1937 (in course of publication); R. Vieillard, Recherches sur les origines de la Rome chrétienne, Mâcon 1941; M. Armellini, C. Cecchelli, Le chiese di Roma dal sec. IV al XIX, Rome 1942. — Ravenna and the Adriatic region: C. Ricci, Ravenna, Bergamo 1902; Ch. Diehl, Ravenna, Paris 1903; W. Gerber, Altrichstliche Kultbauten Istriens und Dalmatiens, Dresden 1912; R. Egger, Frühchristliche Kirchenbauten im südlichen Noricum, Vienna 1916; E. Dyggve and J. Brøndsted, Recherches à Salone, Copenhagen 1928. — Constantinople and the Balkans: R. Netzhammer, Die christlichen Altertümer der Dobrudscha, Bucharest 1918; G. A. Sotiriou, Al malacogiotovnikai basilikai, in: Ελληνικά, Athens 1931; A. M. Schneider, Byzanz. Vorarbeiten zur Topographie und Archäologie der Stadt, Berlin 1936. — Asia Minor: J. Strzygowski, Kleinasien, ein Neuland der Kunstgeschichte, Leipzig 1903; H. Rott and K. Michel, Kleinasiatische Denkmäler, in: W. M. Ramsay and G. L. Bell, The Thousand and One Churches, London 1909; I. Keil and A. Wilhelm, Denkmäler aus dem rauhen Kilikien, Manchester 1931. — Mesopotamia: C. Preusser, Nordmesopotamische

In Christian antiquity the Lateran Basilica was served during the week by the suburbicarian bishops, while the other three were served in rotation by the clergy attached to the Roman titular churches. The same arrangement obtained for the cemetery church of St Lawrence outside the Walls on the Via Tiburtina, which was therefore, and still is in some respects, equated with the four patriarchal basilicas. Throughout the Middle Ages the basilicas of St Paul and St Lawrence were entrusted to Benedictine monks, who built their monasteries beside them; in the other three, however, chapters of canons were established, each presided over by one of the cardinals with the title of archpriest. In them too a college of penitentiary confessors was erected, which in the 16th century was entrusted to the Friars Minor for the Lateran, to the Dominicans for St Mary Major, and to the Jesuits for St Peter (replaced in the 18th century by the Conventual Franciscans): their duty is to hear confessions as minor penitentiaries under the jurisdiction of the Cardinal Penitentiary. In the major basilicas, including that of St Lawrence, the high altar is reserved to the pope, so that no one may celebrate there without his permission, which is granted very rarely unless the celebration takes place in the pope’s presence.

By a special privilege, Pius IX, by a brief of 3 August 1855, granted to the Congregation of the Lateran Canons the right to celebrate at the papal altar on the feast of St Lawrence in the basilica of that name; this privilege was later restricted to the Abbot General of the same Congregation by a decree of the Sacred Congregation of Rites of 11 July 1920. At St Paul’s, by privilege of Innocent III (bull of 13 June 1203), confirmed by Benedict XV (rescript of 14 January 1920), the ordinary Abbot ‘pro tempore’ celebrates at the papal altar on 25 January, the feast of the Conversion of St Paul. On 30 June, the papal altar, an archbishop assisting the Throne celebrates at the altar of the confession by privilege of Gregory XVI (1841).

A further prerogative of the major basilicas is the Holy Door, which the pope at St Peter’s and the cardinal archpriests at St John Lateran and St Mary Major open and close in the Holy Year. At St Paul’s, where there is no archpriest, it is opened and closed by a cardinal delegated by the pope, who is ordinarily the Dean of the College of Cardinals.

The anniversary of their dedication is celebrated throughout the Church. Outside Rome the patriarchal basilicas are the churches of St Francis (bull Fidelis Deus, 4 March 1754 of Benedict XIV) and of St Mary of the Angels (bull Omni potens ac misericors Deus, 11 April 1909 of Pius X) in Assisi.

Minor basilicas in the Middle Ages were, in Rome, the churches of St Lawrence in Damaso and of St Mary in Trastevere; subsequently, by custom and privilege, several others became such, as recently those of SS Ambrose and Charles at the Corso and of St Anthony on the Via Merulana. According to the present discipline no church may receive the title of basilica except by apostolic grant or immemorial custom (can. 118 of the CIC); and churches outside Rome may also obtain II.
The grant of the title is subject to special conditions: 1) antiquity, size and artistic or religious value of the church; 2) a sufficient clergy for the sacred functions; 3) adequate revenues for the expenses of worship; 4) a rich supply of sacred furnishings and relics; 5) that the church be solemnly consecrated. The privileges that accompany the title are the ombrellino, the tintinnabulum and the cappa magna for the canons. The ombrellino is in the form of a large cone with alternate bands of purple and gold, surmounted by a globe topped by a golden cross. The two colours are those of the city of Rome. A first mention of this ombrellino occurs in Ordo XV, no. 153, where D’Achery relates that at the canonization of St Bridget (7 October 1391) at the door of St Peter’s all the canons went out to meet the pope with the cross, the cappa, the ombrellino and the tintinnabulum (PL 78, 1361). Even at that time the tintinnabulum was the inseparable companion of the ombrellino. It consists of a staff that rests on the breast of the bearer. The upper part is of finely worked wood, in the middle of which hangs a bell, and to its clapper is tied a cord that makes it ring from time to time. Above the bell is a kind of icon, on one side of which is painted the titular saint of the basilica and on the other an image of the Lord or of some saint. Another privilege of the minor basilicas is the violet cappa magna, which is worn over the rochet where there exists a cathedral or collegiate chapter. In summer the cappa is replaced by the cotta.

V. Tavv. LXIII-LXIV.