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28 October 306: the Senate and the Praetorian Guard in Rome proclaim Maxentius as emperor princeps.
It could easily be said that the architecture of Rome (the city) under Maxentius represents the last flourish of genuine Classical in its true pagan milieu.
left: The Circus of Hadrian and the Mausoleum of Hadrian (135 AD), after Piranesi.right: The Circus of Maxentius and the Mausoleum of Romulus (son of Maxentius) (c. 310 AD), on the Appian Way.Both complexes, displayed here at the same scale with true north up, comprise the 'classic' Roman funereal paradigm of tomb, circus and dining hall, facilitating the "munus", a death rite, where death games and feasts accompanied the funeral day.
28 October 312: Maxentius offers battle with Constantine outside the gates of Rome near the Milvian Bridge. Maxentius suffers total defeat, himself drowning in the Tiber.
It is at this point that the architecture of Rome (the city) begins to represent a pagan/Christian hybrid, with stylistic influence coming from the North (Treves Augustum [today's Trier, Germany]), Constantine's Imperial capital, and from the East (Nicomedia [today's Izmet, Turkey]), the Roman Empire's power center since c. 280 AD.
left: The Circus of Maxentius and the Mausoleum of Romulus (son of Maxentius) (c. 310 AD), on the Appian Way.center: The 'basilica' of Sts. Peter and Marcellus (c. 314 AD) and the Mausoleum of Helena (mother of Constantine) (326 AD).right: The 'basilica' of St. Agnes (c. 314 AD) and the Mausoleum of Constantina (daughter of Constantine) (c. 345 AD).The three complexes, displayed here at the same scale with true north up, demonstrate how the tombs remained more or less the same, ie, substantial round, domed structures, but the pagan funereal circus has morphed into a circus-shaped covered graveyard where feasts were held on the respective saint's death ('feast') day.
It is on record that the yearly commemorative feasts of saintly death days quickly evolved into quite exorbitant, if not all out drunken, several-day-long affairs, thus, by the beginning of the fifth century, Rome's somewhat unique circus-shaped basilica/graveyards were deemed inappropriate for 'church' architecture, closely coinciding with (St.) Augustine's writing of The City of God Against the Pagans.