The king’s private chapel was built as a basilica in the form of a Latin cross
, with a longitudinal plan and three naves
, separated by five pointed arches
on each side, on piers supported by columns and capitals in a composite style.
The sixteen columns, including those that also support the triumphal arch
and the arches of the prothesis
and the diaconicon
, are of granite and cipolin marble. The focus of the building is the presbytery, raised, with respect to the naves, with a central plan that ends with the three apses
, characterised by the presence of recessed porphyry
columnsat the corners, typical of Islamic art.
Hieratic and solemn, the Christ Pantocrator in the dome of the Palatine Chapel is depicted within a tondo, surrounded by a host of angels and archangels, emanating light like a casket of divine light. The Pantocrator, from the Greek word for ruler of all things, blesses the faithful with his right hand: the two arched fingers symbolise Christ’s dual nature, divine and earthly, while the other three, joined together, are an allegory of the Holy Trinity. This hand pose was also used in ancient times by Roman emperors when they asked for silence. With his left hand he holds the Gospel, depicted as a closed book richly decorated with precious stones. Usually, however, the book has an open page, either in Greek and Latin, which contains the phrase from the Gospel of John: “I am the light of the world; Whoever follows me will never walk in darkness, but will have the light of life”. Christ Pantocrator, majestic and with a stern but benevolent gaze, is crowned with a crusader’s nimbus in memory of his sacrifice. He has long, flowing hair and a rosy complexion. Christ Pantocrator is the Almighty, the King of Kings. He has a golden robe, symbolic of divinity, and a blue mantle, symbolic of humanity. The iconography, of classical Byzantine derivation, is often found in the Christian Middle East, and is widespread throughout the south of Italy in frescoes, while in Sicily it has also been mosaicked in the Cathedrals of Monreale, Cefalù and Palermo. Christ is immersed in a golden and luminous sky, a casket of light to which every believer, once inside the Cathedral, approaches on this upward journey towards Salvation.
The space is surmounted by a Byzantine-style dome, connected by spandrels to the square base. The east-facing presbytery
was separated from the naves by the iconostasis, typical of churches of the Greek rite
. The division between the liturgical areas is also underlined by the decorations: the presbytery is sacred and of Eastern Byzantine matrix
, since the area of the sanctuary had a function dedicated to the religious rite, while the decorations on the body are of Islamic tradition
since they adorned the more secular part of the building.The royal throne
is located in central bay on the western wall, opposite the sanctuary. It is Romanesque in style, raised by five steps and decorated with opus sectile marble.
The royal throne is located on the western wall, opposite the Sanctuary. Romanesque in style, it dates back to around the 12th century and is decorated entirely in opus sectile, an ancient technique that consisted of depicting animal or human figures and geometric elements through inlays and the use of small tiles and slabs of marble or glass paste. This technique, which is considered to be very prestigious because of the material used, was mainly used in the Middle Ages, both in paving and in wall decorations, giving a greater brilliance and a skilful interplay of colours. But even Pliny the Elder, in his Naturalis historia, mentions it because it was used in the Mausoleum of Halicarnassus in the 4th century BC. The throne of the Norman kings is characterised by the extensive use of porphyry, a marble which over the centuries became a symbol of strength and glory and which, in the throne, takes on the significance of exalting power. Raised by five steps, decorated with opus sectile floor tiles formed of semi-precious stones, from the floor level of the church, it has geometric decoration. The wall of the royal gallery consists of six squares, enclosed within a frame of porphyry slabs, and surmounted by a triangle of polychrome inlay. Inside each square are geometric and floral motifs of typical Arab origin, while the steps, floor, back and armrests have cosmatesque style inlays. The side plutei, with sectile inlays depicting quincunxes and bands with eight-pointed stars, were possibly added in the Aragonese period. On the upper part of the wall, there are decorations with intertwining floral motifs and, inside circles and in symmetrical and mirror-like positions, two majestic lions, expressions of royalty and power. The throne was of great importance from a political point of view. From this space, the sovereign attended liturgical celebrations and could enjoy the view of the entire mosaic cycle of the Chapel.
The contrast and dialogue between the area dedicated to divine worship and the area dedicated to the King, which becomes a sort of royal classroom, is also evident in the repetition of the depiction of Christ Pantocrator between the apostles Peter and Paul in the space above the throne.
Above the royal throne stands the majestic Christ Pantocrator, enthroned between Saints Peter and Paul. The iconography of the representation is purely political, since the enthroned Christ with the two saints seem to legitimise the temporal power of the sovereigns who presided over the celebrations from the throne decorated in opus sectile. St Peter and St Paul, as well as, in the upper part, the two archangels Michael and Gabriel, turn their gaze towards Christ Pantocrator, static, immobile, majestic and hieratic. The Pantocrator, from the Greek word for ruler of all things, blesses the faithful with his right hand: the two arched fingers symbolise Christ’s dual nature, divine and earthly, while the other three, joined together, are an allegory of the Holy Trinity. This hand pose was also used in ancient times by Roman emperors when they asked for silence. With his left hand he holds firmly the Gospel, depicted here as a closed volume. Christ Pantocrator, with a stern but benevolent gaze, is crowned with a crusader’s nimbus in memory of his sacrifice. He has long, flowing hair and a rosy complexion. Christ Pantocrator is the Almighty, the King of Kings. He has a golden robe, symbolic of divinity, and a blue mantle, symbolic of humanity. Golden tiles form the backdrop for the entire narrative.
This particular courtroom seems to be reminiscent of the westwork
, or western body of work. Widespread between the late 9th century and the 10th century in Carolingian churches, it was a space of considerable political importance where rulers attended religious services. Inside the chapel, one can see the various stratifications: the mosaic decoration of the presbytery had two stages, both during the reign of Roger; the mosaics and opus sectile decorations of the naves date back to the time of William I, while the mosaics of the counter-façade and the insertion of the precious ambo
, the Easter candelabra
and the baptismal font
date back to the time of William II.
The candelabra of the Palatine Chapel, a masterpiece of the Sicilian Romanesque style, is currently located to the right of the ambo. The terminal part, the patera, contained the Paschal candle, used in Easter night services and symbolic of the light of Christ rising and overcoming darkness. The candelabrum, made of white marble, reaches a height of four and a half metres. It has a monolithic shaft, presumably from an ancient column, divided into five orders of relief, in which are carved scenes connected by acanthus leaves. In the solid and compact base, lions, the symbol of Norman power, are depicted in the act of attacking both men and two other quadrupedal animals. This is followed by a band decorated with vines and acanthus leaves recalling Paradise, by an eagle and by a lion hunting scene. Higher up is Christ in mandorla, blessing, enthroned, holding a book in his hand and supported by two angels, while a man wearing a mitre and pallium, identified as Roger II or an archbishop, bows and prostrates himself at his feet. On the upper part, eagles with prey in their talons are sculpted, binding themselves to elegant peacocks, and flowering vines. On the opposite side is a human figure accompanied by an angel. Finally, three half-naked figures hold up the stem where the Paschal candelabrum is placed.
The Treasure of the Palatine
lies in an adjoining space to the church. It contains sacred ornaments, furnishings, monstrances, reliquaries and other precious objects
that have been used by the clergy over the centuries. Of particular interest is the Tabulario
, consisting of ancient diplomas and important documents.
The Genoard Park, the garden of pleasures and wonders
The opus sectile floor of the Palatine Chapel
The senses tell the mosaic cycle
Decorations
The senses tell the Zisa over the centuries
The mosaics of the transept and the apses
The Norman conquest of Sicily and the birth of a new Latin kingdom
The senses tell the external architecture and the original layout
The senses tell the ceiling
Gold and light: the splendour of the mosaics in the Royal Chapel
Restorations
Saint Peter’s Chapel in the Royal Palace
The architectural appearance and transformations over time
The beautiful Zisa and its garden: solacium regi among sounds, colours and scents
The Palace of Kings
The senses tell baroque decoration
The Royal Throne
The birth of the Norman kingdom
The architectural space
The decorations on the bell tower
The senses tell the architecture
The senses tell restorations
A building constructed in a short space of time
The senses tell the interior
the roof of Paradise: one of the most representative works of medieval art
The Admiral’s dedication
The senses tell the architecture and decorations
the Baroque interior
The Cassaro
The rediscovered palace
The return of water
The architectural envelope: the Greek cross layout oriented towards the light
the Baroque exterior
The senses tell the historical context
An architectural crescendo
The senses tell the historical context
Intertwining of knowledge in Norman Palermo
From earthquake to collapse
The ancient convent of the Martorana, a history of devotion and tradition
The interior of the church
The mosaic cycle, an ascending path towards the light
The flooring: shapes, motifs and iconography
The loca solatiorum: dwellings for recreation, well-being and hunting
From oblivion to the recovery of memory
The senses tell the historical context
Shapes and colours of the wooden ceiling
The mosaics of the naves
Different styles and transformations of “one of the most beautiful monuments in the world”
MiC – Ministero della Cultura
Legge 77/2006 - Misure Speciali di Tutela e Fruizione dei Siti Italiani di Interesse Culturale, Paesaggistico e Ambientale, inseriti nella “Lista Del Patrimonio Mondiale”, posti sotto la Tutela dell’ UNESCO Regione Siciliana.
Assessorato dei Beni Culturali e dell’Identità Siciliana, Dipartimento dei Beni Culturali e dell’Identità Siciliana.
Parco archeologico della Valle dei Templi di Agrigento.
, with a longitudinal plan and three
naves
The focus of the building is the presbytery, raised, with respect to the naves, with a central plan that ends with the three
apses
at the corners, typical of Islamic art.
typical of churches of the
Greek rite
. The division between the liturgical areas is also underlined by the decorations: the presbytery is sacred and of
Eastern Byzantine matrix
The
royal throne
is located in central bay on the western wall, opposite the sanctuary. It is Romanesque in style, raised by five steps and decorated with opus sectile marble.
, or western body of work. Widespread between the late 9th century and the 10th century in Carolingian churches, it was a space of considerable political importance where rulers attended religious services. Inside the chapel, one can see the various stratifications: the mosaic decoration of the presbytery had two stages, both during the reign of Roger; the mosaics and opus sectile decorations of the naves date back to the time of William I, while the mosaics of the counter-façade and the insertion of the
precious ambo
, consisting of ancient diplomas and important documents.
