Robin M. Jensen

January 5, 1999
 

I. Description of the space
 

The Basilica Maior was the cathedral for a diocese that also contained a number of urban and suburban churches, including the funeral chapels built by St. Theogenes (for the Twenty Martyrs) and of the priest, Leporius (of the Eight Martyrs). Also known as the Basilica Pacis and the Basilica Leontiana, "Maior" is perhaps the most appropriate name for the building, given both its size and importance in the region. This is the name also most attested to in the literature.
 

This basilica was founded on the site of several dwellings and in its first stage was both significantly smaller and laid out on an axis perpendicular to building represented by the actual ruins. At the last stage of its building, probably just prior to Augustine's arrival in Hippo, the basilica was oriented to the northwest and measured 37.5 meters in length and 18.5 meters in width. The main body of the building was divided into a center nave and two side aisles by two colonnades with ten columns in each rank. The center nave was 9 meters and each aisle 4.75 meters in width. The semi-circular apse at the northwestern end of the building measured 8.5 meters wide and 7 meters in depth.
 

Three doors at the end opposite the apse, in the tall facade, would have constituted the principal entrance to the building. The central door (perhaps taller than those on either side) may have been reserved for the clergy, while the other two served to facilitate the sexual segregation of the congregation (women on one side, men on the other).
 

Two doors on the eastern wall gave access to adjoining rooms, in one case to an apsed anteroom (usually referred to as a consignatorium) attached to the baptistery. The proximity of the facade of the building to the cardo (or main road running north-south) and to a city wall seem to have prevented the construction of a porch; no archaeological no evidence of one was found.
 

The floor of the basilica was covered in both center nave and aisles with mosaic, many of these funerary dedications over tombs. Although the apse floor may also have been decorated with mosaic, all traces of this have disappeared; the ruins evidence a covering of marble tile. The center of the nave contains a rectangular mosaic which may have marked the burial place of two bishops; originally it seems to have been the location of the altar in the first stage of the church. In addition to the decorative poly-chrome floor mosaics are traces of wall paintings in the apse area which were intended to imitate the look of marble.
 

The apse was raised above the nave level by .5 meters, and along its circular wall contained a bench for the presbyters on either side of the central cathedra for the bishop. The presbyterium itself extends beyond the apse into the central nave by means of a rectangular platform enclosed on two sides by low walls connecting the last columns of the nave to the apse. The front of this platform would have been closed off by a wooden screen and accessed by a wooden step or steps.
 

In the center of this extension of the apse would have stood the wooden altar which was either covered with a cloth or perhaps protected by another decorative screen. Candles and the eucharistic elements may have been present on the altar from the beginning of the service. No evidence of a ciborium over the altar has been found at Hippo. The configuration of this space corresponds to the classical layout of a choir or bêma in basilicas of the period elsewhere in the Mediterranean basin.
 

Behind or attached to the apse are additional rooms accessed by doors on both sides; these probably served as a diaconicum or sacristy, for the storage of goods to be distributed to the poor or for liturgical implements. A small hexagonal well or cistern inside this area appears to ante-date the basilica, though it may have continued to be used by the church.
 

Directly in front of this chancel or apse area (by 1.5 meters) archaeologists found traces of a rectangular substructure of masonry measuring 3.8 meters by 3 meters, suggesting the existence of a stand for the wooden lectern or ambo, used for reading the lessons. Excavation revealed this lecturn revealed a numbers of burials of children and of one adult, possibly Augustine himself.
 

The nave was probably lit by clerestory windows (filled with mica set into a gypsum screen). The roof of both nave and aisles was certain to have been wooden timbers covered with terra cotta tiles.
 

The space permitted the separation of the congregation by sex and by class of worshiper. The nave may have normally been restricted to clergy, or perhaps cleared for processions. The men stood on one side of the church, perhaps in the aisle, while women stood on the opposite side or aisle. The faithful may have been given the "front row" seats, and the penitents and catechumens placed in ranked classes toward the back. Although possible on the eastern side, the existence of galleries is not evidenced and seems unlikely.
 
 
 

II. The Eucharistic Liturgy in its Setting
 

This reconstruction of the eucharistic liturgy in the space of Augustine's basilica at Hippo must begin with a recognition that in many instances the details of the ritual must remain uncertain because of the absence of specific written information or the state of the architectural remains. Thus, the omission of an element in the description need not indicate its absence from the ritual itself but only from the surviving evidence.
 

The pattern at Hippo was to preach and celebrate the eucharist daily. Although not all the congregation attended each day, at least some members of the community came to hear sermons and to receive daily eucharist. Other services of prayer took place in the morning and evening.
 

A. Entrance
 

The congregation arrived through the main doors (to the left or right of the center rear door) and segregated themselves by sex on opposite sides of the nave. Those in higher ranks, such as the widows, consecrated virgins, monks and clergy below the order of deacon, may have stood closer to the front, followed by the faithful, the penitents, and then the catechumens. To leave the center nave clear for the use of the clergy and to preserve sight-lines, the people may have stood in the aisles, turned somewhat toward the center. No benches or chairs were provided for the congregation, who stood throughout the service and left the church if they required rest or refreshment.
 

The entrance procession may have passed through the center door on the southeastern wall and down the center of the nave to the apse, around the raised lecturn, perhaps through a gate in the wooden screen which marked off the chancel area, around the wooden altar, and finally to the places reserved for the presbyters and bishop along the apse wall. The clergy may also have entered through the doors from rooms adjoining the apse. The bishop took his place on the raised cathedra at the center of the apse while the presbyters sat on the curved benches which were built into the apse wall, on either side of the cathedra. Apparently, the deacons stood like the faithful. No indication of singing during the entrance has survived.
 

The bishop greeted the people: "The Lord be with you." To which the community responded: "And with your spirit."
 
 
 

B. Lessons and Sermon.
 

As the lector ascended the ambo, he was greeted by people, "Peace be with you," but did not himself respond. One or two readings from the Apostles and Prophets, depending on the day and the discretion of the presider, were followed by a psalm chanted or recited, to which the congregation responded, using one the verses as a responsary. A selection of the Gospel followed. The acta of the martyrs were also read on their feast days. No evidence survives of a Gospel procession, of the number of lectors, the identity of the Gospel reader, or the disposition of the lectors during the remainder of the service. The book (or books) may have resided on the lectern.
 

The bishop preached seated on his elevated cathedra, with one of the books open on his knees as he explained the text. The bishop would need to project his voice to be heard by the people standing in the aisles and nave. When the preacher was not the presider-as Augustine himself preached as a presbyter in Hippo or a guest in Carthage-the sermon may have been given from the ambo.
 

C. Dismissal.
 

At the conclusion of the sermon, the porters escorted the catechumens out, then shut and guarded the doors. The remainder of the ritual could be witnessed only by the baptized, though the penitents seem to have remained, perhaps at the back of the nave.
 

D. Prayers.
 

The bishop descended the stairs from the cathedra and stood at the altar; during Lent the community knelt but in other seasons remained standing. The deacon, perhaps standing at the side of the altar, would then introduce each of the intercessory prayers; after the community had prayed in silence, the bishop gathered and offered the prayer to God. The prayers regularly included petitions for the conversion of the heathen, the inspiration of the catechumens to seek baptism, and the preservation of the faithful. To these might have been added intentions particular to the season.
 

E. Presentation and Preparation of Gifts.
 

The wine and bread-in the form of several loaves-may have been on the altar from the beginning of the service. No textual evidence of a "great entrance" or an offering procession has survived. The faithful brought gifts of various kinds to present to God; most of these were directed to the dependents of the church The period between the prayers and the beginning of the eucharistic prayer may have been filled with the singing of psalms.
 

F. Eucharistic Prayer and Distribution.
 

The bishop stood inside the chancel, assisted by the deacon(s).

Introductory dialogue and response followed the traditional pattern:

B: The Lord be with you.

P: And with your spirit.

B: Lift up with your heart (singular).

P: We have it lifted up to the Lord.

B: Let us give thanks to the Lord our God.

P: It is right and just.
 

The prayer of consecration followed a set formula which included the narrative of institution taken from the New Testament, a making of the sign of the cross over the elements, an offering of the bread and wine to God. To these were added the commemoration of the martyrs, prayer for the faithful departed, for the clergy of the local church, and for other bishops in the communion. The people responded at the end with "Amen."
 

The breaking of the bread in preparation for its distribution followed the eucharistic prayer. The Our Father was recited, perhaps by the presider alone, but all beat their breasts audibly at the petition for the forgive our sins.
 

The presider introduced the kiss of peace: "Peace be with you;" to which the community responded, "And with your Spirit." The kiss exchanged by the members of the congregation seems to have been on the lips.
 

Distribution of the bread and wine took place at the chancel rail, where the people came forward to stand and receive from the hands of the bishop and/or deacons. Bread was placed into the joined hands with the words: "The Body of Christ," to which the recipient responded: "Amen." The cup was offered to each by another minister, with a similar exchange. Not every member of the congregation approached the rail to receive: the penitents were barred from the eucharist during their time of purification; others guilty of unconfessed sin were warned to refrain from participation. During the distribution of the bread and cup, the community chanted psalms.
 

G. Benediction.
 

At the close of the ritual, the presider invoked God's blessing upon the people, praying that they would be strengthened in faith and good works. Then the presider and clergy processed out of the church, down the center of the nave, as they had entered.
 

H. General Observances
 

The eucharist was offered daily in Hippo and some of the faithful attended and received each and every day. Except at the evening liturgy on Thursday of Holy Week, the eucharist was celebrated in the morning and the participants received the bread and wine fasting, as their first food of the day.
 
 
 

Bibliography
 

The description of the space is derived from the excavation report by Erwan Marec, Monuments chrétiens d'Hippone, ville épiscopale de saint Augustin (Paris, Arts et métiers graphiques,1958)

The ritual is reconstructed on the basis of the reference provided in Wunibald Roetzer, Des heiligen Augustinus Schriften als liturgie-geschichtliche Quelle (München: Max Hueber, 1930), pp. 95-135, F. Van der Meer, Augustine the Bishop (New York: Harper, 1961), pp. 388-402, and Adolar Zumkeller, Augustine's Ideal of the Religious Life (New York: Fordham, 1986), pp. 46-51.