Next to the church is hosted the Faculty of Engineering of La Sapienza University, in the former associated convent. This is named "San Pietro in Vincoli" per antonomasia. The church is on the Oppian Hill near Cavour metro station, a short distance from the Colosseum.
Also known as the Basilica Eudoxiana (Italian: Basilica Eudossiana, it was first rebuilt on older foundations[1] in 432–440 to house the relic of the chains that bound Saint Peter when he was imprisoned in Jerusalem, the episode called "Liberation of Saint Peter". The Empress Eudoxia (wife of Emperor Valentinian III), who received them as a gift from her mother, Aelia Eudocia, presented the chains to Pope Leo I. Aelia Eudocia had received these chains as a gift from Iuvenalis, bishop of Jerusalem.
According to legend, when Leo compared them to the chains of St. Peter's final imprisonment in the Mamertine Prison, in Rome, the two chains miraculously fused together. The chains are now kept in a reliquary under the main altar in the basilica.[2] A chain link outside of Rome is in St Peter's Church, Rutland, Vermont.[3] Numerous churches to saint Peter bear the Ad Vincula suffix, relating them to the relic, basilica and enchainment of the Roman church-founding saint.
The basilica, consecrated in 439 by Sixtus III, has undergone several restorations, among them a restoration by Pope Adrian I, and further work in the eleventh century. From 1471 to 1503, in which year he was elected Pope Julius II, Cardinal Della Rovere, the nephew of Pope Sixtus IV, effected notable rebuilding. The front portico, attributed to Baccio Pontelli, was added in 1475. The cloister (1493–1503) has been attributed to Giuliano da Sangallo. Further work was done at the beginning of the 18th century, under Francesco Fontana, and another renovation in 1875.
Interior
Interior of the basilica
The interior has a nave and two aisles, with three apses divided by antique Doric columns. The aisles are surmounted by cross-vaults, while the nave has an 18th-century cofferedceiling, frescoed in the center by Giovanni Battista Parodi, portraying the Miracle of the Chains (1706). In this scene, Pope Alexander heals the neck goiter of Saint Balbina by touching her with the chains that once bound St Peter.
Michelangelo's Moses statue
Michelangelo's Moses (completed in 1515), while originally intended as part of a massive 47-statue, free-standing funeral monument for Pope Julius II, became the centerpiece of the Pope's funeral monument and tomb in this, the church of della Rovere family. Moses is depicted with horns, connoting "the radiance of the Lord", due to the similarity in the Hebrew words for "beams of light" and "horns". This kind of iconographic symbolism was common in early sacred art, and for an artist horns are easier to sculpt than rays of light.
In 1876 archeologists discovered the tombs of those once believed to be the seven Maccabean martyrs depicted in 2 Maccabees 7–41.[6] It is highly unlikely that these are in fact the Jewish martyrs that had offered their lives in Jerusalem. They are remembered each year on 1 August, the same day as the miracle of the fusing of the two chains.
The third altar in the left aisle holds a mosaic of Saint Sebastian from the seventh century. This mosaic is related to an outbreak of plague in Pavia, in northern Italy. The relics of Sebastian were taken there in order to stop a 680 outbreak of plague, since Sebastian was believed to have been born in Lombardy, and an altar was constructed for his relics at a San Pietro in Vincoli in Pavia. As a symbol of the subsequently reinforced relationship between Pavia and Rome, an identical altar to Sebastian was built at the Roman church of the same name, resulting in a parallel cult for the saint in both regions.[7]
^Excavations in 1956–59 revealed older foundation of the same dimensions, rising on Roman remains of various periods, the oldest dating to Republican times (Touring Club Italiano, Roma e dintorni, Milan, 1965:337–39).
^"Sculpture" . The Oxford Encyclopedia of Classical Art and Architecture. Ed. John B. Hattendorf. Oxford University Press, 2007.
^Bissell, Gerhard (1997), Pierre le Gros, 1666–1719, pp. 90–91, ISBN0-9529925-0-7 (in German)
^Taylor Marshall, The Crucified Rabbi: Judaism and the Origins of the Catholic Christianity, Saint John Press, 2009 ISBN978-0-578-03834-6 page 170.
^Barker, Sheila (2007). "4". In Momando, Franco; Worcester, Thomas (eds.). Piety and Plague: from Byzantium to Baroque. Kirksville, MO: Truman State University. p. 92.
^Rudolf Hüls (1977). Kardinäle, Klerus und Kirchen Roms: 1049–1130 (in German). Bibliothek des Deutschen Historischen Instituts in Rom. pp. 195–196. ISBN978-3-484-80071-7.
^Zenker, Barbara (1964). Die Mitglieder des Kardinalkollegiums von 1130 bis 1159 (in German). Würzburg. pp. 117–118.((cite book)): CS1 maint: location missing publisher (link)
^Comes followed the Obedience of Anacletus II, and at the Lateran Council of March 1139, all of his appointments were voided and his supporters anathematized. Zenker, p. 118.
^Johannes M. Brixius (1912). Die Mitglieder des Kardinalkollegiums von 1130–1181. Berlin. pp. 139, 160.((cite book)): CS1 maint: location missing publisher (link) Zenker, pp. 118–123.
Bibliography
Federico Gizzi, Le chiese medievali di Roma, Newton Compton/Rome, 1998.
