The Hagia Sophia was originally built in the 6th century AD in Constantinople as an Orthodox Christian church. It was commissioned by the Byzantine Emperor Justinian I to serve as the patriarchal cathedral. The original building was later destroyed and a new church was constructed, featuring an innovative central dome supported by semi-domes. Over the centuries, the Hagia Sophia took on political, religious, and cultural significance as it was converted to a mosque and now serves as a museum. It remains one of the most famous examples of Byzantine architecture.

1. THE HAGIA SOPHIA
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Introduction
Hagia Sophia epitomizes ancient Byzantine architecture. The term "Hagia Sophia" comes
from Greek words meaning "Holy Wisdom." It was constructed in 537 during the reign of
Justinian I1. Hagia Sophia metamorphosed into a mosque before it was converted to a museum in
modern times. Historically, this work of art was a Christian church. It was an Orthodox house of
worship and the headquarters of the Patriarch of Constantinople. However, it served as a Roman
cathedral in the Latin context for some time. UNESCO earmarked the Hagia Sophia as a heritage
site that would attract visitors within the borders of Turkey and from around the world.
Biography of Justinian I
Emperor Justinian is credited with the creation of the Hagia Sophia2. Also known as
Justinian the Great, this leader was a prominent figure in the East Roman Empire. He served as a
Byzantine emperor until 565. His agenda was to create reforms that would advance the interests
of all Romans. He desired to revive the glory of the empire by conquering the western segment
of the Roman Empire. The historical literature claims that Justinian I was born in 4823. He was a
Latin speaker who hailed from a peasant family in Tauresium. However, his particular origins
were not clear. He is believed to have originated from Thraco-Illyrian ethnic lines. Justinian was
well educated. His mother was the sister of an Imperial guard who adopted him. Justinian was
1 Cowan, Henry J. "A history of masonry and concrete domes in building construction." Building
and Environment 12, no. 1 (1977): 1-24.
2 Palmer, Andrew, and Lyn Rodley. "The inauguration anthem of Hagia Sophia in Edessa: a new
edition and translation with historical and architectural notes and a comparison with a
contemporary Constantinopolitan kontakion."Byzantine and Modern Greek Studies 12, no. 1
(1988): 117-168.
3 Henry, Patrick. "A Mirror for Justinian: the" Ekthesis" of Agapetus Diaconus." Greek, Roman
and Byzantine Studies 8, no. 4 (1967): 281.

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moved to Constantinople, and his education was fully sponsored. He specialized in matters of
law, religion, and Roman history. An ancient Chronicler described Justinian’s physical
appearance. He is said to have been short and round-faced. Other Chroniclers compare this
historical figure to the dictatorial Emperor Domitian. Justinian I married Theodora in 525. This
occurred in the face of sharp criticism concerning the class difference between Justinian and his
spouse. Although she hailed from a humble background, Theodora became one of Justinian’s
chief advisors.
Justinian’s leadership career took shape after the death of Justin. He became emperor in
527 with the promise of bringing social reforms that would improve the lives of states people4.
He became famous for the creation of judicial reforms that would revolutionize the early Roman
society. This was done through a thorough revision of Roman jurisprudence. Any political leader
before had not attempted this step of bravery. Justinian’s laws became known as the Corpus juris
civilis5. The initial stages of his career involved the compilation of legal texts. These documents
had five components. The Corpus formed the foundations of Roman law. It created a blueprint
for the management of societal functions during ancient times. This set of legislation covered all
aspects of Roman life. The Novellae augmented the significance of the Corpus and was written
in the Greek language. Justinian is famous for the establishment of the European law code. The
Justinian code had extended to Italy before it was introduced in Western Europe. This code
reached the geographical regions of Eastern Europe where it became popular and influential up
to the modern era. Justinian used legislations to bring sanity into the Roman society. Harsh laws
4 Evans, James Allan Stewart. The age of Justinian: the circumstances of imperial power.
Psychology Press, 2000.
5 Merryman, John Henry, and Rogelio Pérez-Perdomo. The civil law tradition: an introduction to
the legal systems of Europe and Latin America. Stanford University Press, 2007.

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were used to deal with crimes such as rape and economic exploitation. Additionally, he brought
reforms to the Roman administrative system by ensuring the prevention of sexual abuse of
women by influential persons.
Active military operations characterized Justinian's reign. He aspired to recover lost
territories that were conquered during the 5th century. Justinian was a religious person. He
subscribed to Orthodox Christianity. His religious beliefs motivated his ambitions. He
considered his conquests as divine in the restoration of the Roman Empire concerning its original
boundaries. However, Justinian did not appear on battlefields. He managed military operations
remotely and boasted of his achievements through art. Justinian believed in efficiency and
perfection. He chose his advisors on merit even though they were unpopular among the Roman
people. Nevertheless, his intelligence exposed him to enemies. In 532, a revolt was established
during Justinian's rule6. Political factions joined forces to create the infamous Nika riots. The
demonstrators planned to replace the emperor with Hypatius, a senator. Justinian did not yield to
the demands of the protesters. Instead, he wielded his military strength to quell the situation.
Justinian’s generals established an offensive that led to the death of thousands of civilians.
Additionally, Justinian went further to attack his political enemies. He decreed the execution of
Anastasius’ nephews. Apparently, this action was not a result of his judgment. It is said that his
wife, Theodora, convinced him to take this step. Justinian’s death in 568 came with a reduction
in the Empire’s political power.
6 Bury, John Bagnell. "The Nika Riot." The Journal of Hellenic Studies 17 (1897): 92-119.

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The Hagia Sophia
Figure 1: Picture of the Modern-day Hagia Sophia
Hagia Sophia was a church consigned in 360 by the son of Emperor Constantine. The
building was essential to the Christian faith. It served as the city's cathedral. This building was
initially referred to as Megale Ekklesia, meaning "Great Church."7 The name Hagia Sophia was
adopted much later after its construction. The church was an artistic dedication to the "Wisdom
of God". It housed religious relics that were significant in Christianity. Concerning this, items
such as the silver iconostasis were kept here. Hagia Sophia was the center of the Orthodox
Church for many centuries. The building was associated with significant religious events such as
7 Papademetriou, Tom. Render Unto the Sultan: Power, Authority, and the Greek Orthodox
Church in the Early Ottoman Centuries. Oxford University Press, USA, 2015.

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the excommunication of Patriarch Cerularius and the events surrounding the beginning of the
Great Schism. Civil strife in 404 destroyed the first church building. The second church was built
and commissioned by Emperor Theodosius II. Again, an uprising that occurred during
Justinian’s rule led to the destruction of this structure by arsonists.
The story of Hagia Sophia’s reconstruction is traceable to the Nika Riots of 532. During
this time, Emperor Justinian had lost popularity after a five-year-long rule. The revolt started
with some chariot racing factions and extended to the streets of Roman cities. An attempt was
made to overthrow Justinian’s government. This followed grievances about heavy taxation that
had been imposed on the people at the time. Justinian used his loyal troops to contain the
situation and bring things to normality. The uprising led to the destruction of the old Hagia
Sophia church, which was torched during the uprising. Justinian directed the construction of a
new Hagia Sophia that would symbolize religious triumph over adversity.
The Hagia Sophia is a domed building with outstanding features. To construct this
monument, Justinian sought the help of Anthemius and Isidore. Scholars do not refer to these
individuals as architects but they are known as mechanopoioi. The term “mechanopoioi” denotes
artists that were proficient in matters of the art design that involves the construction of buildings
and machines. The Hagia Sophia was built quickly, in just six years. This period was considered
short in by old standards. For instance, the French Notre Dame Cathedral was built for nearly
one century8. The hurried construction of this building led to the emergence of some structural
issues. Ancient literature highlights the troubles faced by builders concerning the cathedral’s
8 Trachtenberg, Marvin. "Gothic/Italian'Gothic': Toward a Redefinition." Journal of the Society
of Architectural Historians 50, no. 1 (1991): 22-37.

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dome-shaped roof. A connection of piers was used to support the weight of the dome. This
design was meant to ensure that pressure was appropriately channeled throughout the structural
components of the building. The inability to bear immense weight weakened the piers which
began to disintegrate to the point of collapse. The structure was stabilized by the skilled
workmanship of Anthemius and Isidore. The outcomes of this building were magnificent. The
fact that it was made of solid masonry was not patent. Procopios described the construction as an
excellent building that was suspended from heaven by golden chains. Unfortunately, the roof
collapsed several years later. Thorough repairs restored the glory of the monument, which lasted
thousands of years into modern ages.
Considering the material composition of Hagia Sophia, this structure was formidable.
The building had an elaborate structure that was mostly made of stone. The main basilica is
technically unique and is composed of several vaults and small domes. The central dome is high,
with a large diameter of about thirty meters. Modern commentators have described the beauty of
this monument. According to them, the main dome of Hagia Sophia has the equivalence of
heaven. Four arches that are supported by many semi-domes sustain the dome’s weight. Arcades
and smaller dome-like structures, in turn, hold these semi-domes. Under the central dome, about
forty windows allow the passage of sunlight through the building. The sunlight originating from
the windows contribute to the artistic ambiance of the building's interior. The remarkable effects
of the central dome's lighting themes drown the solidity of the basilica's walls.
Analysis of the significance of Hagia Sophia
During ancient times, the Hagia Sophia had religious significance. It represented the
integrity of the Greek Orthodox Church. For centuries, Hagia Sophia has been monumental to

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the Orthodox Christian world9. The primary function of the building was to highlight the purity
of the wisdom of God. A seat of the city's bishop, the Hagia Sophia was the counterpart to
Roman Catholicism. The Byzantine emperors of ancient times visited this place to worship. This
gave it an additional political significance. Scholars comment that Hagia Sophia was the total of
segments of the Orthodox religion. Additionally, the structural characteristics of this monument
made it be a work of art. Justinian is said to have commented that he had outdone the biblical
Solomon. Hagia Sophia was metaphoric to heaven. The efforts directed towards the
implementation of its plan shows the dedication of its designers towards the creation of a
masterpiece. The artifacts contained in the cathedral explain the divine mysteries that surround
the Christian religion. Justinian obtained remnants from various places to echo the dominance of
the Christian faith over other religions. Pieces of buildings were derived from different regions
of the empire. The columns used in the construction of the Hagia Sophia originated from Rome.
This move was used to affirm the political legitimacy of the Roman Empire. Pillars from temples
formed the wall structure of the building. Items from pagan temples were incorporated into the
building structure of the Hagia Sophia: a symbol of Christian authority over other principalities.
Hagia Sophia had political significance in the ancient Roman Empire. It represented the
stability of the Empire. The Nika Riots had attempted to overthrow the government of the day.
The aftermath of the revolt was followed by significant developments in the Empire. Justinian
took this opportunity to restore his popularity among the Romans. Among these events included
the transformation of the Hagia Sophia into an architectural wonder. Justinian made many
achievements during his lifetime. He is regarded as one of the greatest rulers in Byzantine
9 Yiannias, John. "Orthodox Art and Architecture." A Companion to the Greek Orthodox
Church (1984).

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history. He excelled in many aspects of Roman culture. His name features in art, Roman law,
architecture and military conquest. His contributions to the Roman society were remarkable by
all aspects. Critically speaking, his significance to Roman history was considerable. Ancient
literature has attempted to document the life and successes of Justinian. Procopius and critical
writings have gone a long way in explaining the circumstances that surrounded the life of this
great leader. Christian dogmas largely inspired his actions. His faith was evident in all spheres of
work. Concerning this, Justinian was a figure of transition. He approached leadership from the
angle of religious patronage instead of the conservative war leadership that was familiar with
Roman emperors. Justinian's agenda of restoring the Roman Empire was realized to a fair extent.
Initial military successes were followed by prolonged years of political stagnation. The war with
the Goths was disastrous to the Empire. It paved the way for the creation of economic policies
that would be deeply resented by the Romans.
The magnificence of the building was figurative. This ranges from the architectural
designs made to the materials used in the building’s construction. Hagia Sophia had two building
levels. Analysts suggest that this observation is attributable to the social organization of the
persons that used the building. Concerning this, it is possible that the cathedral's congregation
was separated from class and gender lines during services. Hagia Sophia's interior is well
decorated with colorful mosaics. However, decorations during the initial stages of the building's
construction may have been simple. During Justinian's time, the interior decorations consisted of
plain designs inscribed on the marble elements of the floors and walls. Decorative marble items
obtained from other buildings and used to support the internal structure of Hagia Sophia.
Initially, minimal decorations were done with gold. Some mosaics were located in the vaults,
giving the interior of the Hagia Sophia a sophisticated appearance. The images of angels can be

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seen in these mosaics. Figurative decorations are typical of the main gallery. The subsequent
years followed the addition of details to the building's artwork. Many additions were made to
represent the power of God and the divine mandate of Roman leadership. Among the items
included in Hagia Sophia's interior décor include imperial images, the portraits of Christ and that
of Justinian.
In modern times, Hagia Sophia represents the rich history of Turkey’s diversity. Today,
the building shows evidence of its past. A close look expresses the transitions that contributed to
the modern monument. Concerning this, Christian dominance and Islamic heritage are traceable
to the building's origins. Hagia Sophia is associated with all the aspects of Byzantine history. It
expressed the religious differences that affected ancient societies. This fact spreads to the current
state of affairs in modern Turkey. The nation has been secularized with expectations of
administrative systems that promote the freedom of religion. However, recent laws have
restricted people’s social behavior on religious grounds. Muslim women have been implicated in
cases of discrimination because of non-adherence to some religious practices. Additionally, the
intended restoration of the Hagia Sophia reflects a society that is affected by conflicting
opinions. To some people, the recovery of this monument means the reconstruction of Hagia
Sophia back into its Christian origins. However, such an action may cause an outcry among the
Muslim population of Turkey. The conversion of Hagia Sophia into a museum reflects the need
to preserve Turkey's history. Hagia Sophia represents the efforts exerted by the secular state of
Turkey in creating a balance between all societies.
Conclusion

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Before its secularization, Hagia Sophia became a mosque until the year 1931. This
followed the Muslim conquest of the Ottoman Empire. The Turkish government converted the
Hagia Sophia into a museum. Hagia Sophia is an important element in Turkey's history that
reflects diversity and creativity. Today, the magnificent Hagia Sophia is a tourist attraction site.

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Bibliography
Bury, John Bagnell. "The Nika Riot." The Journal of Hellenic Studies 17 (1897): 92-119.
Cowan, Henry J. "A history of masonry and concrete domes in building construction." Building
and Environment 12, no. 1 (1977): 1-24.
Evans, James Allan Stewart. The age of Justinian: the circumstances of imperial power.
Psychology Press, 2000.
Henry, Patrick. "A Mirror for Justinian: the" Ekthesis" of Agapetus Diaconus." Greek, Roman
and Byzantine Studies 8, no. 4 (1967): 281.
Merryman, John Henry, and Rogelio Pérez-Perdomo. The civil law tradition: an introduction to
the legal systems of Europe and Latin America. Stanford University Press, 2007.
Palmer, Andrew, and Lyn Rodley. "The inauguration anthem of Hagia Sophia in Edessa: a new
edition and translation with historical and architectural notes and a comparison with a
contemporary Constantinopolitan kontakion."Byzantine and Modern Greek Studies 12,
no. 1 (1988): 117-168.
Papademetriou, Tom. Render Unto the Sultan: Power, Authority, and the Greek Orthodox
Church in the Early Ottoman Centuries. Oxford University Press, USA, 2015.
Trachtenberg, Marvin. "Gothic/Italian'Gothic': Toward a Redefinition." Journal of the Society of
Architectural Historians 50, no. 1 (1991): 22-37.
Yiannias, John. "Orthodox Art and Architecture." A Companion to the Greek Orthodox
Church (1984).

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