Bari. At the Crossroads of Apulia

Today I would like to write about Bari, a large port city located in the Apulia region in southern Italy. It is one of those places that can be visited well beyond the peak summer season. Even in autumn, temperatures here remain pleasantly high, although it is still worth being prepared for occasional rainy days, which can appear quite suddenly at this time of year.

Unlike many of my previous trips to Italy, my stay in Bari was not limited to walking through a historic centre for a day or two. I spent nearly a week around the city while visiting family living several kilometres outside Bari. Because I had a rental car, I was able to see not only the most tourist-oriented places, but also the more contemporary and everyday side the city. It was precisely this double perspective that made Bari far more memorable than I had initially expected. On one hand, there are the very old, narrow streets of Bari Vecchia, full of tourists, restaurants, and historical landmarks, while on the other there are modern districts, broad avenues, heavy traffic, and the everyday life of a large city. And I have the impression that only after seeing both of these worlds is it possible to better understand Bari. In fact, I have noticed that this often happens when I travel for reasons other than tourism. Sometimes it is work, sometimes visiting family, but staying a little longer usually allows me to see a city from a much broader perspective than just its old town and main tourist attractions.

Driving through the city itself was also an experience of its own. It quickly became clear that finding a parking space in the late evening in the centre where I rented an apartment, was not exactly easy. The local driving style required a certain amount of adjustment, as well. I very quickly started appreciating the fact that the car had front and rear cameras, because many parking spaces looked significantly smaller than those I am used to. Bari did not feel unfriendly towards drivers, however – rather, it felt like a city functioning according to its own rules and rhythm, to which you simply have to adapt. What also surprised me in comparison with my own country was the much smaller number of road signs. Very often, especially at junctions, you have to pay close attention to the lines painted on the road itself, because only then do you realise who actually has priority.

At the same time, the car gave us an enormous amount of freedom, especially because some of our trips around the region were made together with my two-year-old niece. Bari became our base for exploring a larger part of Apulia and even a fragment of neighbouring Basilicata. Over the course of several days, we visited places including Alberobello with its famous trulli houses, Matera with its rock-cut districts, and Castel del Monte, which remains one of the most mysterious medieval buildings in Italy to this day. All of these places are located relatively close to Bari, and it is precisely then that you realise how good a base this city can be.

Despite the numerous trips outside Bari, there was also time to explore the city itself at a slower pace. One evening was spent mainly wandering through the historic centre, while on another day I devoted practically the entire day to the historic districts of Bari itself. And it was then that I started noticing that the city is far more complex than the images usually associated with it online might suggest.

Most tourists associate Bari almost exclusively with Bari Vecchia – the oldest part of the city located between the port and the sea. This is where the best-known landmarks are situated, including the Basilica of Saint Nicholas and the Norman-Swabian Castle. Narrow alleyways, stone walls, hanging laundry, and small squares really do create a very typical image of southern Italy. Even despite the large number of tourists, this part of the city occasionally feels almost medieval, particularly once you move away from the main walking routes.

The Norman-Swabian Castle of Bari turned out to be one of the most interesting places in the city. Since I have already described it in much greater detail elsewhere, I will only mention here that it is definitely worth visiting the interior rather than limiting yourself to viewing the walls from outside. The same applies to the Basilica of Saint Nicholas, which remains one of the most important religious sites in the entire region. It is here that the relics of Saint Nicholas were brought in the 11th century, making Bari an important pilgrimage destination and one of the key ports on the Adriatic for many centuries. At the time of my visit, the castle was undergoing renovation works, and one thing that also stood out was the relatively small number of exhibits inside. In practice, apart from the plaster cast gallery located on the ground floor, the interiors were quite empty. Nevertheless, the castle itself still makes a very strong impression. The castle was also closely connected with Bona Sforza, the Queen of Poland. It was here that she spent part of her life as Duchess of Bari before leaving for Kraków and marrying Sigismund I the Old, and she later returned to Bari during the final years of her life after leaving Poland. She was eventually buried in the Basilica of Saint Nicholas, where her sarcophagus can still be seen above the altar.

At the same time, Bari does not end with its medieval quarter. Between the main railway station and the seafront lies a completely different part of the historic city – more ordered, significantly wider, and filled with elegant townhouses and representative streets. This district, developed mainly during the 19th century, presents Bari not as a medieval port, but as a modern Italian city shaped during the period of Italian unification. The most characteristic features here are the broad avenues, particularly Corso Vittorio Emanuele II and Corso Cavour. The architecture of this part of the city feels far more monumental and organised than in Bari Vecchia. Townhouses dating from the 19th and early 20th centuries dominate the streetscape, often featuring neoclassical and eclectic elements. While walking through this part of Bari, I occasionally had the impression that I was in a completely different city from the one located only a few streets away.

And perhaps that contrast is what I remember most strongly. Bari is not merely a postcard-perfect medieval town designed purely for tourists. It is a large, living city with a very long history, which for centuries served as an important port and a meeting place of different cultures present around the Adriatic. You can see medieval, Norman, and Byzantine influences here, but also the 19th-century ambitions of a modern city.

The history of Bari is much older than it may initially appear while walking through the modern city. Thanks to its location on the Adriatic coast, the settlement developed as a port already in antiquity and from the beginning remained connected with maritime trade and contacts between the Italian Peninsula, the Balkans, and the eastern Mediterranean. During the Roman period, Bari, then known as Barium, became one of the more important ports in southern Italy, although for a long time it remained overshadowed by larger cities of the region.

Towards the end of the 4th century was the empire administratively divided into western and eastern parts. Because Bari was located within Italy, it became part of the Western Roman Empire. After its collapse in the 5th century, however, the political situation in southern Italy remained unstable for a very long time. The city repeatedly changed rulers and came under the influence of the Lombards, Byzantium, and for a certain period also the Arabs. The Byzantine period turned out to be particularly important because Bari became one of the main administrative centres of Byzantium in southern Italy. As a result, the city remained closely connected for centuries with the trade and culture of the eastern Mediterranean, maintaining contacts between Italy, the Balkans, and the Greek world.

In the 11th century, Bari was conquered by the Normans, who began extensive expansion of the fortifications and strengthened the city’s role as an important commercial and military port. Part of the oldest fabric of Bari Vecchia dates precisely from this period. At the same time, the arrival of the relics of Saint Nicholas from Myra in 1087 transformed the city’s position within medieval Europe, turning Bari into one of the most important pilgrimage destinations on the Adriatic. The Basilica of Saint Nicholas was built specifically to house these relics. Saint Nicholas himself is also a much more historically significant figure than modern popular culture might suggest today, when he is associated mainly with Christmas traditions. For centuries he was one of the most important saints in Christianity, particularly venerated in the Byzantine world and eastern Christianity. This is also why the basilica in Bari continues to hold major importance for both Catholics and Orthodox Christians.

The Normans created a powerful state that included Sicily and much of southern Italy. The last Norman heiress of this kingdom, Constance of Sicily, married Henry VI of the Hohenstaufen dynasty, the son of Emperor Frederick Barbarossa. Through this marriage, the Hohenstaufens gained rights to the Kingdom of Sicily and, after the death of the last Norman ruler, took control of the entire state, including Bari. Their son was Frederick II, who spent part of his childhood in southern Italy and became very strongly connected with the region. One of the most important rulers of medieval southern Italy, he expanded and rebuilt several fortifications across the region, including the castle in Bari and the famous Castel del Monte.

After the decline of the Hohenstaufen dynasty, Bari later became part of the Kingdom of Naples. The Kingdom of Naples was a historical state that controlled most of southern Italy for many centuries, with Naples serving as its capital. It emerged during the Middle Ages and existed in various forms until the 19th century, when Italy was unified into a single country. Over the centuries, the kingdom itself was ruled by different dynasties, including the Angevins, Aragonese, and later the Spanish Bourbons. The city was repeatedly rebuilt and fortified, while its strategic position ensured that it played an important commercial and military role.

In the 19th century, Bari began expanding rapidly beyond its medieval walls. New representative districts with broad streets and elegant architecture inspired by the urban planning of modern European cities started to appear. It was during this period that much of the present-day centre of Bari took shape, creating a very visible contrast with the dense and narrow streets of Bari Vecchia.

Today, Bari is one of the largest cities in southern Italy and the capital of the Apulia region. Walking between medieval Bari Vecchia and the 19th-century avenues of the newer districts, it becomes very easy to see how the city evolved over the centuries. For me, however, Bari turned out also to be a very convenient place from which to explore the wider region. You can easily spend several days here focusing entirely on the city itself, but Bari works equally well as a starting point for further journeys around Apulia. And perhaps it is precisely this combination – everyday urban life, a historic centre, and an excellent location – that makes Bari stay in your memory much longer than you might initially expect.

Bari. At the Crossroads of Apulia

The Lateran Apostles and Their Attributes

The Archbasilica of the Most Holy Saviour and Saints John the Baptist and John the Evangelist in the Lateran, commonly known as Saint John Lateran, is the cathedral of the Diocese of Rome and the official ecclesiastical seat of the Pope as Bishop of Rome. Although it stands outside the territory of Vatican City, the Basilica is part of the extraterritorial properties of the Holy See, enjoying a special status similar to that of the Vatican itself.

Founded in the early fourth century by Emperor Constantine, it is the oldest public church in Rome (although heavily reconstructed over the years) and holds the title of the mother and head of all churches in the city and in the world, which underlines its unique importance within the Catholic Church. It is worth noting that, unlike the Pantheon – which was only later converted into a church – the Lateran Basilica is the oldest building in Rome originally constructed as a Christian place of worship.

I have visited the Basilica several times and even shared a post about it here some time ago; however, after my most recent visit I never updated it, especially since I now have a larger collection of detailed photographs from its interior. Before I do so, I would like to highlight one of its more intriguing details, along with a brief commentary.

One of the most striking elements of the interior of the Archbasilica is the monumental cycle of statues representing the Apostles placed along the central nave. The architectural structure of the nave was created in the mid-seventeenth century during the major reconstruction of the basilica ordered by Pope Innocent X and carried out by the architect Francesco Borromini. As part of his redesign, Borromini created a series of large niches in the massive piers of the nave. These niches were clearly intended to hold monumental statues, but for several decades they remained empty. It was only in the early eighteenth century that the sculptural program was finally realized. During the pontificate of Pope Clement XI, the project was entrusted to the architect Carlo Fontana, a former collaborator of Gian Lorenzo Bernini. Fontana invited a group of the most prominent sculptors working in Rome at the time, and each artist was commissioned to create one of the apostolic figures. The sculptures, carved in white marble and standing more than four metres high, occupy the monumental niches between the nave piers. Each niche is framed by pairs of coloured marble columns.

The program represents the Twelve Apostles, the closest followers of Christ and the traditional foundations of the Christian Church. However, the series includes a small but significant modification. Instead of Judas Iscariot, who betrayed Christ, the cycle features Saint Paul. Although Paul was not one of the original Twelve, Christian tradition has long regarded him as one of the greatest apostles because of his missionary work and theological writings. For this reason he is often paired with Saint Peter as one of the principal apostles of the Church. The twelve figures represented in the Lateran basilica are therefore: Peter, Paul, Andrew, James the Greater, John the Evangelist, Thomas, Philip, Bartholomew, Matthew, James the Less, Simon, and Jude Thaddeus.

An important element of this sculptural program is the use of attributes, the symbolic objects held by each apostle. In Christian art these objects function as visual identifiers, allowing viewers to recognize individual saints even without reading the inscriptions on the bases of the statues. The attributes usually refer either to the manner of the apostle’s martyrdom or to his role in the early Church and Christian tradition.

For example, Saint Peter holds the keys symbolizing the authority entrusted to him by Christ, Saint Paul carries a sword referring to his execution in Rome and to the power of his preaching, and Saint John is accompanied by an eagle representing the theological depth of his Gospel. Other apostles are identified through instruments associated with their deaths, such as the saw of Saint Simon, the club of Saint James the Less, or the knife of Saint Bartholomew.

Saint Peter was one of the closest disciples of Jesus and is traditionally regarded as the leader of the Apostles. Originally named Simon, he was a fisherman from Galilee before being called by Christ to become one of his first followers. According to the Gospels, Jesus gave him the name Peter (from the Greek petros, meaning rock), symbolizing the foundational role he would play in the Christian community.

After the death and resurrection of Christ, Peter became one of the central figures in the early Church and is traditionally considered the first bishop of Rome, and therefore the first pope (although the latter title formally appeared ages later). According to early Christian sources, he was executed in Rome during the persecution of Christians under Emperor Nero around AD 64. Tradition holds that he was crucified upside down, because he did not consider himself worthy to die in the same way as Christ.

Peter’s main attribute in Christian art is the key, or more often a pair of keys. The symbol comes from the Gospel of Matthew, where Christ tells him: I will give you the keys of the kingdom of heaven. In many representations the two keys – often shown as gold and silver – are interpreted as symbols of authority over heaven and earth, or of spiritual and temporal power.

Saint Matthew, also known as Levi, was originally a tax collector before becoming one of the twelve apostles. Matthew left his profession immediately when Jesus called him to follow him. Christian tradition attributes to him the authorship of the Gospel of Matthew, which explains why he is frequently represented with a book or scroll.

After the death of Christ, Matthew is believed to have travelled widely as a missionary. Ancient sources place his preaching in regions such as Ethiopia, Persia, or Syria. Tradition holds that he eventually died as a martyr, although the exact circumstances of his death are uncertain.

Saint Jude Thaddeus remains one of the lesser-known figures, partly due to the similarity of his name to Judas Iscariot. He is traditionally identified as a close relative of Jesus and is regarded in Christian tradition as a devoted and steadfast preacher of the Gospel, most likely active in the regions of the Near East. Over time, he came to be especially venerated as the patron saint of lost causes and desperate situations.

In art, he is most often depicted holding a spear, which refers to the manner of his martyrdom. According to tradition, he was killed while preaching, and the weapon became his identifying attribute in iconography.

Saint Andrew was the brother of Saint Peter and one of the first disciples called by Jesus. Like his brother, he had been a fisherman from Galilee before becoming a follower of Christ. Andrew was originally a disciple of John the Baptist and was among the earliest to recognize Jesus as the Messiah.

After the Resurrection, Christian tradition describes Andrew as a missionary who travelled widely across the eastern Mediterranean world. Various early sources associate his preaching with regions around the Black Sea, Asia Minor and Greece. He is believed to have been martyred in the Greek city of Patras. He was crucified on a cross in the shape of the letter X, now known as the Cross of Saint Andrew. Because he considered himself unworthy to die in the same manner as Christ, the cross was said to have been positioned differently from the traditional form.

Over time, this distinctive cross shape began to function beyond its purely religious context and entered broader European symbolism – appearing in heraldry, markings, and simple graphic signs, where its form was clear and easily recognisable. The X naturally came to be associated with the crossing of lines and with points of potential conflict or danger. This is why, in the 19th century, with the expansion of the railways, it was adopted as a warning sign at level crossings, indicating the point where a road intersects with railway tracks.

Saint Thomas is most widely known from the Gospel of John, where he initially doubts the resurrection of Christ. When the other disciples tell him that Jesus has risen, Thomas famously declares that he will not believe unless he can see and touch the wounds of the crucifixion. According to the Gospel narrative, Christ later appears to him and invites him to do exactly that. Later Christian tradition describes Thomas as a missionary who travelled far beyond the Roman world, preaching as far as Persia and India. The ancient Christian communities of southern India still maintain a strong tradition linking their origins to his mission.

The raised pointing finger refers directly to the Gospel episode in which Thomas is invited to place his finger in Christ’s wounds. In art this gesture has come to symbolize both his initial doubt and the moment of recognition and faith that followed.

Saint Paul was not one of the original Twelve Apostles, but he became one of the most influential figures in early Christianity. Born in Tarsus and originally known as Saul, he was a Pharisee who initially persecuted early Christians. His life changed dramatically after a visionary encounter with Christ on the road to Damascus, after which he became one of the most active missionaries of the early Church. Paul travelled extensively through Asia Minor, Greece and eventually Rome, founding Christian communities and writing letters that would later become a central part of the New Testament.

In artistic representations Paul is almost always shown with two attributes: a book and a sword. The book refers to his epistles – such as the Letters to the Romans, Corinthians and Galatians – which shaped Christian theology and form a major portion of the New Testament. The sword refers to the manner of his martyrdom. According to early Christian tradition, Paul was executed in Rome during the persecution under Emperor Nero around AD 67. As a Roman citizen, he was not crucified but beheaded with a sword. The sword is sometimes understood not only as the instrument of his death, but also as a symbol of the sword of the Word, reflecting the force and clarity of his teaching.

Saint Philip originally came from Bethsaida in Galilee, the same town as Peter and Andrew. According to the Gospel of John, he was among the early followers of Jesus and was the one who introduced Nathanael (traditionally identified with Bartholomew) to Christ. After the Resurrection, Christian tradition describes Philip as a missionary who preached in Asia Minor. Ancient sources associate his later ministry particularly with the city of Hierapolis in present-day Turkey.

The precise details of his death vary in different early accounts, but many traditions describe him as having been crucified. For this reason, Philip is commonly represented in Christian art holding a cross. In many images the cross appears as a tall staff-like cross, which distinguishes it from the smaller crosses used in other contexts.

Saint James the Greater was the son of Zebedee, as well as the brother of Saint John the Evangelist. Together with Peter and John he belonged to the inner circle of disciples, who witnessed some of the most significant events in the life of Christ. After the Resurrection, Christian tradition describes James as preaching the Gospel in various regions before eventually returning to Jerusalem. According to the Acts of the Apostles, he became the first of the apostles to suffer martyrdom. He was executed by the sword in Jerusalem on the order of King Herod Agrippa I.

In Christian art James the Greater is frequently depicted as a pilgrim, holding a staff. The pilgrim’s staff refers to the medieval tradition that his relics were brought to Santiago de Compostela in Spain, which later became one of the most important pilgrimage destinations in the Christian world. The staff therefore symbolizes both pilgrimage and the widespread devotion associated with Saint James.

Saint Bartholomew is commonly identified with Nathanael mentioned in the Gospel of John. According to early Christian tradition, he preached the Gospel in several eastern regions, including Mesopotamia and Armenia. Ancient sources describe his missionary work as bringing Christianity to areas far beyond the Roman world. His ministry eventually led to persecution. According to the most widely accepted tradition, Bartholomew was martyred in Armenia, where he was flayed alive and then executed.

For this reason, his principal attribute in Christian iconography is a knife, the instrument associated with his martyrdom. In many works of art he is also shown holding his own flayed skin.

Saint Simon, often called Simon the Zealot, travelled as a missionary after the Resurrection of Christ, preaching in regions of the Middle East and Persia. Several early sources describe him working together with the apostle Jude Thaddeus in spreading the Christian faith. Simon is believed to have died as a martyr during these missionary journeys. One common tradition states that he was killed with a saw, which became the symbol associated with him in Christian art. For this reason, Saint Simon is typically depicted holding a saw.

Saint James the Less is traditionally identified as the son of Alphaeus. Early Christian sources describe him as an important leader of the Christian community in Jerusalem and a central figure in the earliest years of the Church. He is often also associated with James the Just, who played a leading role in the Jerusalem church after the Resurrection of Christ. James was eventually persecuted for his faith in Jerusalem. One account describes him being thrown from the pinnacle of the Temple and then killed by blows from a club or fuller’s bat. For this reason, Saint James the Less is commonly depicted holding a club.

Saint John the Evangelist was the brother of Saint James the Greater. Together with Peter and James he belonged to the inner circle of disciples who witnessed some of the most significant moments in the life of Chris. Christian tradition attributes to him the authorship of the Gospel of John, as well as the three Epistles of John and the Book of Revelation. Unlike most of the apostles, John is believed to have died a natural death, probably in Ephesus at the end of the first century.

His principal attribute in Christian art is the eagle. The symbol originates from the biblical visions of the four living creatures described in the Book of Ezekiel and the Book of Revelation. In Christian tradition these four creatures became associated with the four evangelists. The eagle was assigned to John because his Gospel rises to the highest theological perspective, contemplating the divine nature of Christ in a way that early Christian writers compared to an eagle soaring high above the earth. The eagle thus not only symbolises the theological depth of his writing, but also the ability to contemplate divine realities beyond the material world.

The series of apostles in the Lateran Basilica is not only a decorative programme, but also a clear and consistent visual system, in which each figure can be identified through its attribute. These symbols, whether simple or more elaborate, refer to well-established traditions and help place each apostle within a broader historical and religious context

The Lateran Apostles and Their Attributes

Stone, Gold and the Age of Discoveries. Jerónimos Monastery in Lisbon

Today I would like to return to a place I visited quite a long time ago – more than ten years ago – but which has stayed in my memory ever since. At the time, however, I made a rather unfortunate mistake. While travelling to Portugal, I somehow managed to leave my proper camera at home. Instead, I had to rely entirely on the camera in my mobile phone – and this was long before mobile photography reached the level we take for granted today. The device I had with me simply could not capture much detail, and the photographs it produced were limited in both resolution and quality. For years I assumed that these images would remain nothing more than vague digital memories buried somewhere in an old archive.

Recently, however, I decided to try a small experiment. With the help of artificial intelligence, I uploaded those old files and asked the system to enhance them – to recover as much detail as possible and improve their resolution. To my surprise, the results turned out far better than I had expected. I managed to retrieve a handful of usable photographs taken in this place. They are still only fragments of what I saw back then, but they provide just enough of a visual anchor to revisit this impressive structure.

The Jerónimos Monastery (Mosteiro dos Jerónimos) in Lisbon is one of the most important historical monuments in Portugal and one of the places most closely associated with the country’s past. The complex is located in the Belém district, on the banks of the Tagus River, in an area deeply connected with the Portuguese Age of Discoveries. Construction began at the turn of the 15th and 16th centuries on the initiative of King Manuel I, and today the monument is included on the UNESCO World Heritage List (since 1983).

The monastery stands very close to the Tagus River and forms part of the characteristic historical landscape of Belém. When standing by the riverbank near the Belém Tower and the Padrão dos Descobrimentos – the Monument to the Discoveries – and turning one’s back to the river, the long and massive silhouette of the monastery appears in front of you. The building stretches horizontally across the space of Belém and immediately dominates the view. When standing the other way around – with your back to the monastery and facing the river – you see the two other great symbols of Portugal’s maritime past: the Monument to the Discoveries and the Belém Tower. Together with the monastery they form a distinctive historical ensemble that defines this part of Lisbon.

What can be seen from the river, impressive as it already is, actually represents only a part of the entire monastery complex. The long monumental structure visible from the direction of the Tagus is primarily the Church of Santa Maria de Belém, the central church of the Jerónimos Monastery and the most architecturally striking element of the ensemble. Behind it, however, extends a much larger monastic complex that is not immediately visible from the waterfront. There are the vast cloisters, arranged around a large square courtyard and famous for their richly carved Manueline arcades, which once formed the heart of monastic life. Around them were located the functional spaces of the monastery, including the chapter house, where the monks held their meetings, and the refectory, the communal dining hall. After the dissolution of the religious orders in the nineteenth century, parts of these former monastic buildings were repurposed, and today they house institutions such as the Maritime Museum and the National Archaeological Museum. What appears from the river to be a single monumental church is therefore only the visible façade of a much larger historical complex extending further inland through Belém.

The foundation of the monastery was directly connected with Portugal’s maritime expansion. Previously a small church stood on this site, where, according to tradition, Vasco da Gama prayed before departing for his voyage to India in 1497. King Manuel I decided to erect a monumental monastery here that would reflect the power of Portugal and the significance of its oceanic discoveries. The construction was financed partly through a tax on the spice trade arriving in Portugal from Asia, which further underlined the close connection between the building and the country’s global maritime network.

The monastery was entrusted to the Order of Saint Jerome, whose monks played a particular symbolic role during the Age of Discoveries. Among their responsibilities was praying for the king and for Portuguese sailors embarking on long and dangerous ocean voyages. In this way the monastery became not only an important religious centre, but also a place that symbolically accompanied Portugal’s maritime expansion.

Architecturally, the Jerónimos Monastery represents one of the finest examples of the Manueline style, a uniquely Portuguese form of late Gothic architecture. The style is characterised by extraordinarily rich decorative carving that blends plant motifs with maritime imagery and symbols of royal power. Among the decorative details one can recognise carved ropes, shells, exotic vegetation and symbols connected with the Age of Discoveries. Slender, intricately sculpted columns as well as monumental portals and cloisters together create one of the most recognisable architectural ensembles in Portugal.

Inside the monastery church – the central part of the complex – one can also find the tombs of important figures in Portuguese history. Among them is Vasco da Gama, one of the most famous explorers of the Age of Discovery. The church also contains the tombs of Portuguese monarchs associated with the Aviz dynasty, further emphasising the symbolic importance of the site as a monument to Portugal’s royal power and maritime achievements.

Although the church itself is a monumental structure of pale carved stone, some of the later chapels and altars create a striking contrast – richly decorated and literally dripping with gold, much like many other churches across Portugal where gilded baroque altarpieces became a defining element of the interior. This lavish decoration was largely the result of the immense wealth that flowed into Portugal during the centuries of maritime expansion and overseas conquest, when the country became one of the richest powers in Europe. One of the chapels I managed to photograph – although capturing all that shimmering gold without proper photographic equipment proved rather difficult – is a good example of such a space, overflowing with gilded ornamentation and centred around a sculpture of Christ lying in an open coffin.

This representation belongs to a long-standing Catholic devotional tradition known as the Dead Christ (often called Cristo Morto or Senhor Morto in Iberian countries). The sculpture depicts Christ after the Crucifixion and before the Resurrection, lying in a sarcophagus or open tomb and inviting contemplation of the Passion. In Portugal such figures are often placed in richly decorated side chapels and are sometimes associated with the rituals of Holy Week, when the moment between death and resurrection is symbolically commemorated.

The history of the monastery changed in the 19th century, when Portugal introduced the suppression of religious orders as part of liberal reforms aimed at reducing the political and economic influence of the Church. In 1834 many religious orders were dissolved and their monasteries and properties were confiscated by the state. As a result, the Jerónimos Monastery ceased to function as a monastic institution. The complex itself, however, did not lose its importance. Over time its spaces began to be used for museum and representative purposes, and today the monastery remains one of Lisbon’s most important historical landmarks.

As far as I remember, we actually had very little time to visit the site. In practice we managed to see only the church itself, and even that rather quickly. When planning our time in Lisbon, we essentially just passed through the church and skipped the rest of the monastery complex entirely. Shortly afterwards, however, we visited another convent – today the site of the Azulejos Museum – which surprised us just as much, with a chapel so richly gilded that the amount of gold decoration seemed almost unbelievable.

Even so, if I could go back in time – knowing what I know today and remembering the other monasteries we later visited in Portugal – I would certainly try to set aside at least an extra hour or two to explore the entire Jerónimos complex properly. The cloisters, the monastic spaces and the museums located there today would almost certainly have been well worth that additional time.

Stone, Gold and the Age of Discoveries. Jerónimos Monastery in Lisbon