The Dark Ages Collection. David Hume
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more important in the fourth and fifth centuries was the Palace of Hebdomon on the shore of the Propontis not far from the Golden Gate. The place has been identified with Makri Keui, which is distant exactly seven Roman miles from the Augusteum.73 Here there was a plain suitable for a military encampment, and it was called, in reminiscence of Rome, the Campus Martius. The Emperor Valens built a Tribune74 for the use of the Emperor when he was reviewing troops, and to him we may probably attribute the foundation of the palace which was afterwards enlarged or rebuilt by Justinian. The place was sanctified by several churches, especially that of the Prophet Samuel containing his remains, and that of John the Baptist which Theodosius I built to receive the sacred relic of the saint’s head.75 All the emperors who were elevated at New Rome from Valens to Zeno and Basiliscus were crowned and acclaimed at the Hebdomon. The Campus Martius was to witness many historical scenes, and more than once when the city was visited by earthquakes the panic-stricken populace found it a convenient refuge.
§ 4. The Hippodrome
The site of the Hippodrome corresponds to the modern Atmeïdan, which is the Turkish equivalent of the word, and its orientation (NNE to SSW) is exactly marked by three monuments which lay in its axis and still stand in their original positions. Of its general structure and arrangements we can form an idea from what we know of the Circus Maximus at Rome, which seems to have served as its model when it was designed and begun by Septimius Severus before the end of the second century.76 But it was of smaller dimensions,77 and, completed by Constantine, it had many peculiarities of its own. As there was not enough level ground on the hill, the southern portion, which terminated in a semicircle (the sphendone), was suspended on massive vaults, which can still be seen. The nature of the site determined an important difference from the arrangement of the Circus Maximus. There the main entrances were at the semi-circular extremity; here this was impossible, and the main entrances (if there was more than one) were on the western side.
At the northern end, as at Rome, were the carceres, stalls for the horses and chariots, and storehouses for all the appurtenances of the races and spectacles. But above this structure, which was an indispensable part of all Roman racecourses, arose the Kathisma, the unique and characteristic feature of the Hippodrome of Constantinople. This edifice, apparently erected by Constantine, was a small “palace” with rooms for the accommodation of the Emperor, communicating with the Great Palace by a spiral staircase.78 In front of it was the Imperial “box,” from which the Emperors watched the races — the Kathisma or seat which gave its name to the whole building. Immediately below the palace there was a place, probably raised above the level of the course and known as the Stama,79 which was perhaps occupied during the spectacles by Imperial guards.
Down the middle of the racecourse ran the spina (backbone), a long low wall at either end of which were the goals round which the chariots had to turn. The length of a race was generally seven circuits, and it is probable that the same device was used at Constantinople as at Rome for helping the spectators to remember at any moment the number of circuits already accomplished. At one extremity of the spina seven dolphins were conspicuously suspended, at the other seven eggs — emblems respectively of Neptune and of Castor and Pollux, deities associated with horses. As the foremost chariot passed the turning-point, an attendant removed a dolphin or an egg. The spina was adorned by works of art, and three of these ornaments have survived the Turkish conquest. An ancient Egyptian obelisk of Thothmes III, which had been brought from Heliopolis, was placed at the central point of the spina by Theodosius the Great, on a pedestal with bas-reliefs representing the Emperor and his family witnessing races.80 The choice of the position for this monument was doubtless suggested by the fact that Augustus had placed in the centre of the spina of the Roman Circus the obelisk which now stands in the Piazza del Popolo. South of the memorial of Theodosius is a more illustrious relic of history, the bronze pillar shaped of three serpents whose heads had once supported the gold tripod which the Greeks dedicated to Apollo at Delphi after the great deliverance of Plataea. Constantine had carried it off from Delphi when he despoiled Hellas to adorn his new capital. The third monument, which stands farther south, is a column of masonry, which originally rose to the height of 94 feet and was covered with plates of gleaming bronze. The bronze has gone, and the upper half of the pillar.81 There were many statues and works of art, not only along the spina, but in other parts of the Hippodrome, especially in the long promenade which went round the building above the tiers of seats. The façade of the Kathisma was decorated with the four Horses of Lysippus,82 in gilt bronze, which were carried off to Venice by the Doge Dandolo, after the capture of the city by the brigands of the Fourth Crusade, and now adorn the front of San Marco.
The accommodation for spectators may have been larger than in the original Circus Maximus, where, according to a recent calculation, there may have been room for 70,000 or 80,000.83 The tiers of seats rose higher; it appears that there were over thirty rows. Special seats, probably on the lowest row, were reserved for senators,84 and it was customary for members of the Blue Faction to sit on the west side of the building, to the right of the throne, and those of the Green on the east.
The spectators entered the Hippodrome from the west. We know that there was one main entrance close to the Kathisma, and it was probably known as the Great Gate.85 We may consider it likely that there was another ingress farther south, though its existence is not expressly recorded.86 The only other issue of which we hear in early times was the Dead Gate, which, from is name, is supposed to have been used for carrying out corpses. It seems to have been somewhere in the eastern wall of the building.87 In later times there was a gate into the Palace near the Kathisma, but in the fifth and sixth centuries the only passage from the Hippodrome to the Daphne Palace was through the Kathisma itself and the winding stair which has been mentioned.88
Since the establishment of the Empire, chariot-races had been a necessity of life for the Roman populace. Inscriptions, as well as literary records, of the early Empire abundantly illustrate the absorbing interest which was found by all classes in the excitement of the circus, and this passion, which Christianity did nothing to mitigate, was inherited by Constantinople. Theologians might fulminate against it, but their censures produced no greater effect than the declamations of pagan satirists. In the fifth and sixth centuries, charioteers were as wealthy a class as ever; Porphyrius was as popular an idol in the days of Anastasius as Scorpus and Thallus had been in the days of Domitian, or Diocles in those of Hadrian and Antoninus. Emperors, indeed, did not follow the unseemly example of Nero, Commodus, and other dissolute princes, and practise themselves the art of the charioteer, but they shared undisguisedly in the ardours of partisanship for one or other of the Circus Factions, which played a far more conspicuous part at Constantinople for a couple of centuries than they had ever played at Rome.
The origin of the four Factions, named after their colours, the Blues, Greens, Reds, and Whites, is obscure. They existed in the last age of the Republic,89 and they were perhaps definitely organised by contractors who supplied the horses and chariots when a magistrate or any one else provided a public festival. The number of the rival colours was determined by the fact that four chariots generally competed in a race, and there consequently arose four rival companies or Factions, requiring considerable staffs of grooms, mechanics, and messengers, and supported by what they received from the givers of the festivals, who paid them according to a regular tariff.90
In every class of the community, from the Emperor down, people attached their sympathies to one or other of the rival factions. It would be interesting to know whether this partisanship was, like political views, frequently hereditary. In the fourth century a portion of the urban populations, in the greater cities of the east, was officially divided into partisans of the four colours, and used for purposes which had no connexion with the hippodrome. They were organised as quasi-military bodies, which could be used at need for the defence of the city or for the execution of public works.91 In consequence of this official organisation, embracing the dêmos or people, the parties of the hippodrome came to be designated as the demes,92 and they were placed under the general control of demarchs, who were responsible to the