From the Holy Mountain: A Journey in the Shadow of Byzantium. William Dalrymple

prayers of intercession as if he were alive and present.’

      Moschos must have had good reason to dislike a city full of such precious and holy objects, and a quick reading of the sources gives a good idea of what it was. For it seems that even by metropolitan Byzantine standards, Constantinople was a deeply degenerate place. When Justinian legislated on the Empire’s brothels, the law he published contained a preamble which gives some details about the state of the capital’s morality. Agents, it seemed, toured the provinces luring girls – some of them younger than ten years old – into their clutches by offering them fine clothes and shoes; once in the capital they were made to sign contracts and provide guarantees for their attendance at their bordello. Otherwise the unfortunate girls were kept imprisoned inside the whorehouses, shackled to their beds.

      Nor was Constantinople’s aristocratic elite renowned for its marital fidelity. Asterius of Amasia scolded his congregation: ‘You change your wives like your clothes, and build new bride-chambers as casually as stalls at a fair.’ St John Chrysostom blamed the city’s famously lascivious theatre: ‘When you seat yourself in a theatre and feast your eyes on the naked limbs of women, you are pleased for a time, but then, what a violent fever you have generated! Once your head is filled with such sights and the songs that go with them, you think about them even in your dreams. You would not choose to see a naked woman in the marketplace, yet you eagerly attend the theatre. What difference does it make if the stripper is a whore? It would be better to smear our faces with mud than to behold such spectacles.’

      St John Damascene was even more shocked by what he heard of the ‘city filled with impiety’. Constantinople was the setting of dances and jests, he wrote disapprovingly, as well as of taverns, baths and brothels. Women went about with uncovered heads and moved their limbs in a provocative and deliberately sensuous way. Young men grew effeminate and let their hair grow long. Indeed, complained the monk, some went so far as to decorate their boots. In such a climate even the bishops grew foppish. The Ecclesiastical History of Socrates talks of Bishop Sisinnios, who ‘was accustomed to indulge himself by wearing smart new garments, and by bathing twice a day in the public baths. When someone asked him why he, a bishop, bathed himself twice a day, he replied: “Because you do not give me time for a third.” ‘

      The chief witness for the prosecution must, however, be Procopius, Justinian’s official court historian. For most of his adult life, Procopius faithfully produced volume after volume of oily sycophancy, praising Justinian for his skill as a general, his taste as a builder and his wisdom as a ruler. Then quite suddenly, towards the end of his life, it seems he could stand it no more. He cracked, and the result was The Secret History, a short volume of the purest vitriol, in which the old historian sought to correct the honeyed lies he had been writing for thirty years. Justinian’s reign, he wrote, had been an unmitigated disaster, leading to fiascos on many fronts, but above all to a situation of unparalleled moral anarchy. And he knew who to blame: Justinian’s wife, the scheming Empress Theodora. Brought up in a circus family,

      as soon as she was old enough she joined the women on the stage and promptly became a courtesan. For she was not a flautist or a harpist; she was not even qualified to join the corps of dancers; but she merely sold her attractions to anyone who came along, putting her whole body at his disposal …

      There was not a particle of modesty in the little hussy: she complied with the most outrageous demands without the slightest hesitation. She would throw off her clothes and exhibit naked to all and sundry those regions, both in front and behind, which the rules of decency require to be kept veiled and hidden from masculine eyes … In the theatre, in full view of all the people, she would spread herself out and lie face upwards on the floor. Servants on whom this task had been imposed would sprinkle barley grains over her private parts, and geese trained for the purpose used to pick them off one by one with their bills and swallow them.

      She used to tease her lovers by keeping them waiting, and by constantly playing about with novel methods of intercourse, she could always bring the lascivious to her feet; so far from waiting to be invited by anyone she encountered, by cracking dirty jokes and wiggling her hips suggestively she would invite all who came her way, especially if they were still in their teens. Never was anyone so completely given over to unlimited self-indulgence. Often she would go to a dinner party with ten young men or more, all at the peak of their physical prowess and with fornication as their chief object in life, and would lie with all her fellow diners in turn the whole night long: when she had reduced them all to a state of physical exhaustion she would go to their menials, as many as thirty on occasion, and copulate with every one of them; but not even so could she satisfy her lust.

      And so it goes on, for (in the Penguin edition) 194 pages. It seems likely that Procopius had some personal grudge against the Empress, who may have been responsible for blocking his promotion or somehow harming his career. Even so, it is a remarkable testimony. At the end of the book, Procopius tells of Theodora’s attempts in her old age to control prostitution. Overcome with guilt for her former sins, she closed the brothels, bought up all the prostitutes, and put them in a former Imperial palace which she converted into a Convent of Repentance.

      But, notes Procopius, this was one of Theodora’s less popular enterprises. According to him, the girls found this new way of life so dull that most ‘flung themselves down from the parapet during the night’ rather than be turned into nuns.

      In the cool of the evening I walked over to the Hippodrome. In what was once the stalls, where the violent Byzantine circus factions once knifed it out, large Turkish ladies in headscarves now sit quietly gossiping on park benches. Their husbands squat nearby, under the chestnuts, cracking pistachio nuts. The occasional salesman with a glass cupboard on wheels wanders past, hawking paper cones full of chickpeas. Gulls hover silently overhead. It is strange to think that the hippodrome once held 120,000 people – double the present-day capacity of Wembley Stadium.

      The obelisk of the Emperor Theodosius still stands in the centre of the old racetrack, rising from the plinth where it was placed in the 430s. A carving on the side shows the cat’s-cradle of ropes and pulleys which was used to raise it. On another face is carved a picture of the Emperor in the imperial baldachin overlooking the races; these are illustrated at the base with a series of small relief carvings of what look like horse-drawn bathtubs.

      Between the Emperor and the charioteers stand his bodyguard, a remarkably effeminate gaggle of fops with long floppy 1970s fringes, every bit as willowy as St John Damascene’s blood-and-fire sermons might have led one to expect. Certainly these gentle cosmopolitans not only look remarkably unthreatening, they appear to be much more interested in the races than in guarding the Emperor. Here could lie part of the explanation for the large number of successful assassination attempts in Byzantine history.

      At the end of the Hippodrome, then as now, rises the great dome of Justinian’s Haghia Sophia, the supreme masterpiece of Byzantine architecture, and still, in the eyes of many, the most beautiful church ever built. No other Christian building is so successful in transporting one to the threshold of another world, or so dazzlingly intimates the imminence of the transcendent. In the golden haze of its interior, with its extraordinary play of light and space, precious stone and mosaic, under a dome that blazes like the vault of Heaven, even the solid walls seem to cease being barriers and become like passages into a higher reality. When it was first built in the 530s, Procopius, in one of his finest passages, described the overwhelming effect it has on the visitor. ‘So bright is the glow of the interior that you might say that it is not illuminated by the sun from the outside but that the radiance is generated within,’ he wrote in The Buildings. ‘Rising above is an enormous spherical dome which seems not to be founded on solid masonry, but to be suspended from heaven by a Golden Chain. Whenever one goes into this church to pray, one understands immediately that this work has been fashioned not by human power and skill, but by the influence of God. And so the visitor’s mind is lifted up to God and floats aloft, thinking that He cannot be far away, but must love to dwell in this place which He himself has chosen.’

      The power of the building has not been diminished by fourteen hundred years of earthquakes and rebuildings, the destruction of much of its mosaic, the stripping of its altars, nor even a city fire which caused molten lead from the dome to run