The church of the Archangel Michael
The Church of the Archangel
Michael in the village
of Kato Episkopi,
Kissamos, dates to the second half of the 6th century, and is considered the
most important early Christian monument on Crete.
The church is of great archaeological interest from both an architectural and
an artistic point of view. It is the only centrally-planned building on Crete, framed by a rectangular ground plan, with a
semi-circular conch flanked by vaulted pastophoria, a domed narthex
and an atrium. One characteristic feature is the large dome covering the
nave of the church, with stepped concentric hoops on the exterior. The mosaic
floor follows the trends of the time and is decorated with plant motifs (vines,
ivy leaves), ornamental patterns (scales, frames of intersecting circles) and interspersed
animal forms (e.g. fish).
The four or five layers of frescoes
in the church have only partially survived. The initial layer has been dated to
the 7th century and includes representations of the Ascension and medals of
saints in the dome, as well as a representation of St Matthew in the narthex,
St. George in the southern pastophorio, and the Archangel Michael in the
conch of the sanctuary apse. Parts of frescoes dating to the period of Iconoclasm
have been brought to light in the second layer, with nonfigurative cross decorations.
The third, mid-Byzantine layer is of high artistic quality, influenced by Comnenian
art in the capital, and is historically linked to the transfer of the Diocese
of Kissamos to the Church of the Archangel Michael during the second Byzantine
period (961 - 1204).
Glossary (6)
Paleo-Christian (early Christian) era:
in Byzantine history, the period that typically starts in 330 AD, when Constantine the Great transferred the capital of the Roman Empire from Rome to his newly-founded city of Constantinople, and ends with the death of Justinian in 565.
centrally planned building:
architectural form widely used during the early Christian period. Unlike the basilica, which is developed along the long axis, this type of building lends weight to the vertical axis, around which available space is organized. Depending on their form, these buildings can be circular, octagonal or hexagonal, with three or four apses.
pastophoria:
the two rectangular or square chambers situated on either side of the apse in early
Christian
basilicas. Derived from the word pastas = “matrimonial bed”, referring to the mystical union of the faithful with Christ. The northern chamber is called the Prothesis and was used for the preparation of the Holy Gifts, while the Diakonicon on the south side was used as a sacristy.
narthex:
oblong reception area
extending
along
the western side
of a basilica. Originally the east portico
of the atrium,
it was later
incorporated into the
church, and served
as a waiting area for catechumens, who were not allowed to
attend the Divine
Liturgy.
atrium:
quadrangular forecourt of basilicas, surrounded by porticos. Porticos had functional purposes: they served as a waiting place before entering the church for the celebration of the Divine Liturgy and provided shelter for the congregation. Generally, the atrium isolated the church from the surrounding space. It contained fountains for the symbolic cleansing of the hands and feet and for performing the service of Sanctification.
nonfigurative decoration:
decoration without depictions or representations of persons, usually consisting of vegetal or geometric patterns. Such decorations are commonly found on early Christian floors, mosaics and tomb frescoes. Also found on various early Byzantine monuments; enjoyed a revival in momumental art during the iconoclast controversy.
Information Texts (1)
Iconoclast Controversy :
movement that condemned the worship of images depicting God or the
saints. Initiated in 726 or 730 by Leo III, temporarily halted in 787 by
Empress Irene, resumed again in 815 by Leo V and finally ended in 843
by Empress Theodora. During the two periods of Iconoclasm, the
iconographic programmes in churches were replaced by geometric shapes,
floral motifs, the sign of the cross, etc. Iconodules, those remaining
true to the worship of icons, suffered persecution.
Bibliography (3)
1. Ανδριανάκης Μ., Ναός του Μιχαήλ Αρχαγγέλου στην Επισκοπή Κισσάμου, Athens, 1984
2. Ανδριανάκης Μ., Η Παλιά Πόλη των Χανίων, Athens, 1997
3. Πασαρέλι Γκ., Βυζαντινή Κρήτη, Athens, 2005
Comments (0)