page_title: Cross-in-square
section_title: Decoration
hierarchical_section_title: Cross-in-square / Decoration
context_page_description: A cross-in-square or crossed-dome plan was the dominant architectural form of middle- and late-period Byzantine churches. It featured a square centre with an internal structure shaped like a cross, topped by a dome.
  The first cross-in-square churches were probably built in the late 8th century, and the form has remained in use throughout the Orthodox world until the present day. In the West, Donato Bramante's first design for St. Peter's Basilica was a centrally planned cross-in-square under a dome and four subsidiary domes.
  In German, such a church is a Kreuzkuppelkirche, or ‘cross-dome church’. In French, it is an église à croix inscrite, ‘church with an inscribed cross’.
context_section_description: The interior decoration of the cross-in-square church, usually executed in mosaic but also sometimes in fresco, evolved in close relationship to its architecture, and a "classical" system of decoration may be discerned, represented in particular by the great monastic churches of the eleventh century (for example, Daphni Monastery outside of Athens and Hosios Loukas in Boeotia). This system was defined in a classic study published in the 1940s by Otto Demus, which is summarized in the following account.
  The mosaic decoration of a cross-in-square church may be divided into three zones defined by the architectural articulation of the interior: an upper zone, which embraces the cupolas, high vaults, and the conch of the apse; a middle zone, including the squinches, pendentives, and upper parts of the vaults; and the lowest zone, composed of the lower or secondary vaults and the lower parts of the walls. The tripartite division has cosmographic significance: the uppermost zone corresponds to heaven, the middle zone to paradise or the Holy Land, and the lower zone to the terrestrial world.
  In the uppermost zone, only the holiest figures of Christianity are represented (e.g. Christ, the Virgin, and angels) or scenes that are directly related to heaven. For example, the mosaics of the central dome almost invariably represent one of three scenes: the Ascension, Pentecost, or Christ Pantocrator. The middle zone is dominated by narrative scenes representing the great Christological feasts (birth, presentation at the Temple, etc.). The lowermost zone is occupied by the "choir of saints", mostly full-length standing figures, who in Demus's words "share the space" of the congregation.
  In the classic system, the mosaics were composed so as to be viewed from the west of the church; that is to say, they were oriented towards the lay beholder. In accordance with this line of vision, the curved spaces of the vaults were employed to create an illusion of space when viewed from the intended angle. The decoration of the cross-in-square church was therefore integrally related to its architecture: "The Byzantine church itself is the 'picture-space' of the icons. It is the ideal iconostasis; it is itself, as a whole, an icon giving reality to the conception of the divine world order."
caption: The Baptism of Christ, at Daphni. The figures on either side of the Jordan face each other across the empty space enclosed by the squinch, which becomes the space of the scene.
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