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In the late 17th century, Guillaume-Joseph Grelot wrote the first comprehensive study on Hagia Sophia. His contribution greatly improved the knowledge of the monument in Western Europe and offered at the same time a critical view on its architecture, which was in strong contrast with the opinion of previous travelers. Grelot’s study marks the starting point of a reflection on Byzantine architecture that developed throughout the Age of Enlightenment, especially in the second half of the 18th century. In their work, the theoreticians and first historians of architecture, such as Julien-David Leroy, picked Byzantine monuments instead of Western buildings as examples of medieval architecture. This choice reflected the importance attributed to the Byzantine dome on square in the history of architecture, and the idea that Byzantine architecture was less degenerate than its counterpart in the West. Despite the new attention paid to Byzantine monuments, there was little progress in the actual knowledge of the buildings, besides Hagia Sophia, San Marco in Venice and San Vitale in Ravenna. By the early 19th century, the idea that the dome of Hagia Sophia was the first of its kind seemed no longer satisfying, and the question of its origin began to arise, for example in the work of Jean-Baptiste Séroux d’Agincourt. This shift is symptomatic of the beginning of a new interest in Byzantine architecture as such, and not merely as the forerunner of «modern» Western churches. The reflection on the origin and significance of different elements of Byzantine architecture, especially vaults, which culminates in the first decades of the 20th century, during the «Orient oder Rom» controversy, was therefore not new. Indeed, it was deeply rooted in this period I call the dawning of Byzantine architecture.

Regards sur Sainte-Sophie (fin XVII e – début XIX e Siècle): prémices d’une histoire de l’architecture byzantine