Hieria (in Greek variously Ἱερεῖα, Ἱερία, Ἡρία), also known as Heraeum or Heraion (Ἡραῖον), modern Fenerbahçe, was a town of ancient Bithynia and a suburb of Byzantine-era Constantinople (modern Istanbul, Turkey). It is prominent in the city's history as the site of an imperial palace.

The name derives from Heraion akron (Greek: Ἡραῖον ἄκρον, "Cape of Hera"), which was given in antiquity to a small promontory (modern Fener burnu) on the Asian shore of the Bosporus, opposite Chalcedon (modern Kadıköy).[1] The Emperor Justinian I (r. 527–565) built a palace here, which included a harbour and a church dedicated to St. Mary.[1] The palace, which survived at least until 1203, served as a summer residence for a number of Byzantine emperors, including Emperor Heraclius (r. 610–641) and Emperor Basil I (r. 867–886), who added a chapel dedicated to the Prophet Elijah.[1] Due to its location on the Asian side of the Bosporus, the palace often served as a reception point for triumphal returns of the Byzantine emperors from campaigns in the East.[1] The iconoclastic "Council of Hieria" took place in the palace in 754.[1] Only a few traces of the original palace complex (the harbour breakwater, a cistern and funerary inscriptions) survive.[1]

Its site is located at Fenerbahçe in Asiatic Turkey.[2][3]


  1. ^ a b c d e f Kazhdan 1991, p. 929.
  2. ^ Richard Talbert, ed. (2000). Barrington Atlas of the Greek and Roman World. Princeton University Press. p. 53, and directory notes accompanying.
  3. ^ Lund University. Digital Atlas of the Roman Empire.


Coordinates: 40°58′10″N 29°02′02″E / 40.969562°N 29.033945°E


Year 754 (DCCLIV) was a common year starting on Tuesday (link will display the full calendar) of the Julian calendar. The denomination 754 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.


Ariassus or Ariassos (Ancient Greek: Άριασσός) was a town in Pisidia, Asia Minor built on a steep hillside about 50 kilometres inland from Attaleia (modern Antalya).

Byzantine Iconoclasm

Byzantine Iconoclasm (Greek: Εἰκονομαχία, Eikonomachía, literally, "image struggle" or "war on icons") refers to two periods in the history of the Byzantine Empire when the use of religious images or icons was opposed by religious and imperial authorities within the Orthodox Church and the temporal imperial hierarchy. The "First Iconoclasm", as it is sometimes called, existed between about 726 and 787. The "Second Iconoclasm" was between 814 and 842. According to the traditional view, Byzantine Iconoclasm was started by a ban on religious images by Emperor Leo III and continued under his successors. It was accompanied by widespread destruction of images and persecution of supporters of the veneration of images. The Pope remained firmly in support of the use of images throughout the period, and the whole episode widened the growing divergence between the Byzantine and Carolingian traditions in what was still a unified church, as well as facilitating the reduction or removal of Byzantine political control over parts of Italy.

Iconoclasm, Greek for "breaker of icons" (εἰκονοκλάστης, equivalent to Greek εἰκονο- icono- [icon] + κλάστης - [breaker]), is the deliberate destruction within a culture of the culture's own religious icons and other symbols or monuments, usually for religious or political motives. People who engage in or support iconoclasm are called iconoclasts, a term that has come to be applied figuratively to any person who breaks or disdains established dogmata or conventions. Conversely, people who revere or venerate religious images are derisively called "iconolaters" (εἰκονολάτρες). They are normally known as "iconodules" (εἰκονόδουλοι), or "iconophiles" (εἰκονόφιλοι). These terms were, however, not a part of the Byzantine debate over images. They have been brought into common usage by modern historians (from the seventeenth century) and their application to Byzantium increased considerably in the late twentieth century. The Byzantine term for the debate over religious imagery, "iconomachy," means "struggle over images" or "image struggle".

Iconoclasm has generally been motivated theologically by an Old Covenant interpretation of the Ten Commandments, which forbade the making and worshipping of "graven images" (Exodus 20:4, Deuteronomy 5:8, see also Biblical law in Christianity). The two periods of iconoclasm in the Byzantine Empire during the 8th and 9th centuries made use of this theological theme in discussions over the propriety of images of holy figures, including Christ, the Virgin (or Theotokos) and saints. It was a debate triggered by changes in Orthodox worship, which were themselves generated by the major social and political upheavals of the seventh century for the Byzantine Empire.

Traditional explanations for Byzantine iconoclasm have sometimes focused on the importance of Islamic prohibitions against images influencing Byzantine thought. According to Arnold J. Toynbee, for example, it was the prestige of Islamic military successes in the 7th and 8th centuries that motivated Byzantine Christians to adopt the Islamic position of rejecting and destroying devotional and liturgical images. The role of women and monks in supporting the veneration of images has also been asserted. Social and class-based arguments have been put forward, such as that iconoclasm created political and economic divisions in Byzantine society; that it was generally supported by the Eastern, poorer, non-Greek peoples of the Empire who had to constantly deal with Arab raids. On the other hand, the wealthier Greeks of Constantinople and also the peoples of the Balkan and Italian provinces strongly opposed Iconoclasm. Re-evaluation of the written and material evidence relating to the period of Byzantine Iconoclasm by scholars including John Haldon and Leslie Brubaker has challenged many of the basic assumptions and factual assertions of the traditional account.


Caloe was a town in the Roman province of Asia. It is mentioned as Kaloe or Keloue in 3rd-century inscriptions, as Kalose in Hierocles's Synecdemos (660), and as Kalloe, Kaloe, and Kolone in Parthey's Notitiæ episcopatuum, in which it figures from the 6th to the 12fth or 13th century.

Christianity in the 8th century

Christianity in the 8th century was much affected by the rise of Islam in the Middle East.

By the late 8th century, the Muslim empire had conquered all of Persia and parts of the Eastern Roman (Byzantine) territory including Egypt, Palestine, and Syria. Suddenly parts of the Christian world were under Muslim rule. Over the coming centuries the Muslim nations became some of the most powerful in the Mediterranean basin.

Though the Roman Church had claimed religious authority over Christians in Egypt and the Levant, in reality the majority of Christians in these regions were miaphysites and other sects that had long been persecuted by Constantinople.


Cotenna was a city in the Roman province of Pamphylia I in Asia Minor. It corresponds to modern Gödene, near Konya, Turkey.

Council of Constantinople

Council of Constantinople can refer to a church council (synod) convened at Constantinople:

Council of Constantinople (360), a local council

First Council of Constantinople, the Second Ecumenical Council, in 381

Council of Constantinople (383), a local council, rejected teachings of Eunomius

Council of Constantinople (394), a local council, produced several canons

Synod of Constantinople (543), a local council which condemned Origen

Second Council of Constantinople, the Fifth Ecumenical Council, in 553

Third Council of Constantinople, the Sixth Ecumenical Council, in 680

Council of Constantinople (692), also called in Trullo or Quinisext Council

Council of Constantinople (754), the Council of Hieria

Council of Constantinople (815), a local council that restored Iconoclasm

Council of Constantinople (843), a local council, restored the veneration of icons

Council of Constantinople (861), a local council, confirmed the deposition of Ignatius and election of Photius

Council of Constantinople (867), a local council convened by Photius to discuss Papal supremacy and the Filioque

Fourth Council of Constantinople (Catholic Church), also called the Photian Council, in 869

Fourth Council of Constantinople (Eastern Orthodox), considered the Eighth Ecumenical Council by some Orthodox, also called the Photian Council, in 879

Council of Constantinople (1082), a local council convened to deal with John Italos

Council of Constantinople (1094), a local council convened to deal with Leo of Chalcedon

Council of Constantinople (1285), a local council that rejected the Union of the Churches at Lyons

Fifth Council of Constantinople, considered the Ninth Ecumenical Council by some Orthodox, concerning Hesychasm, in 1341-1351

Synod of Constantinople (1484), condemned the Council of Florence

Council of Constantinople (1583), decided not to accept the Gregorian calendar

Council of Constantinople (1593), approved the creation of Moscow Patriarchate

Council of Constantinople (1722), condemned all forms of catholicisation

Council of Constantinople (1756), affirmed rebaptism for Roman Catholics converting to Christian Orthodoxy

Council of Constantinople (1848), issued the Encyclical of the Eastern Patriarchs

Council of Constantinople (1872), condemned Phyletism, as a schismatic movement

Council of Constantinople (1923), a major council, introduced several reforms

Council of Constantinople (815)

The Council of Constantinople of 815 was held in the Byzantine capital, in the Hagia Sophia, and initiated the second period of the Byzantine Iconoclasm.

Shortly before it convened, the iconophile Patriarch Nikephoros I was deposed by Emperor Leo V the Armenian in favour of the iconoclast Theodotos I. Theodotos presided over the council, which reinstated iconoclasm, repudiating the Second Council of Nicaea and reaffirming the decisions of the Council of Hieria of 754. Although the meeting had been convened at the behest of the iconoclast Emperor, much of the Iconoclast effort was driven by other clerics, including the later patriarchs Antony I and John VII. In the aftermath of this synod Theodotos is represented as torturing by starvation more than one iconodule abbot in an attempt to force them into agreement with his ecclesiastical policy.

Council of Hieria

The iconoclast Council of Hieria was a Christian council of 754 which viewed itself as ecumenical, but was later rejected by the medieval Catholic Church (what would later fracture into the Eastern Orthodox and Roman Catholic communions). It was summoned by the Byzantine, Eastern Roman Emperor Constantine V in 754 in the palace of Hieria opposite Constantinople. The council supported the emperor's iconoclast position in the Byzantine iconoclasm controversy, condemning the spiritual and liturgical use of iconography as heretical.

Opponents of the council described it as the Mock Synod of Constantinople or the Headless Council because no patriarchs or representatives of the five great patriarchates were present: the see of Constantinople was vacant; Antioch, Jerusalem and Alexandria were under Islamic dominion; while Rome was not asked to participate. Its rulings were anathematized at the Lateran Council of 769 before being overturned almost entirely by the Second Council of Nicaea in 787, which upheld the orthodoxy of and endorsed the veneration of holy images.


Drizipara (or Druzipara, Drousipara. Drusipara) now Karıştıran (Büyükkarıştıran) in Lüleburgaz district was a city and a residential episcopal see in the Roman province of Europa in the civil diocese of Thrace. It is now a titular see of the Catholic Church.

Ecumenical council

An ecumenical council (or oecumenical council; also general council) is a conference of ecclesiastical dignitaries and theological experts convened to discuss and settle matters of Church doctrine and practice in which those entitled to vote are convoked from the whole world (oikoumene) and which secures the approbation of the whole Church.The word "ecumenical" derives from the Late Latin oecumenicus "general, universal", from Greek oikoumenikos "from the whole world", from he oikoumene ge "the inhabited world (as known to the ancient Greeks); the Greeks and their neighbors considered as developed human society (as opposed to barbarian lands)", in later use "the Roman world" and in the Christian sense in ecclesiastical Greek, from oikoumenos, present passive participle of oikein "inhabit", from oikos "house, habitation." The first seven ecumenical councils, recognised by both the eastern and western denominations comprising Chalcedonian Christianity, were convoked by Roman Emperors, who also enforced the decisions of those councils within the state church of the Roman Empire.

Starting with the third ecumenical council, noteworthy schisms led to non-participation by some members of what had previously been considered a single Christian Church. Thus, some parts of Christianity did not attend later councils, or attended but did not accept the results. Bishops belonging to what became known as the Eastern Orthodox Church accept only seven ecumenical councils, as described below. Bishops belonging to what became known as the Church of the East only participated in the first two councils. Bishops belonging to what became known as Oriental Orthodoxy participated in the first four councils, but rejected the decisions of the fourth and did not attend any subsequent ecumenical councils.

Acceptance of councils as ecumenical and authoritative varies between different Christian denominations. Disputes over christological and other questions have led certain branches to reject some councils that others accept.

Lateran Council (769)

The Lateran Council of 769 was a synod held in the Basilica of St. John Lateran to rectify perceived abuses in the papal electoral process which had led to the elevation of the Antipopes Constantine II and Philip. It also condemned the rulings of the Council of Hieria. It is perhaps the most important Roman council held during the 8th century.


Latrocinium (from Latin latro, "bandit", ultimately from Greek latron, "pay" or "hire") was a war not preceded by a formal declaration of war as understood in Roman law; thus guerrilla warfare conducted against Rome was a form of latrocinium. It is typically translated into English as "banditry" or "brigandage", but in antiquity encompassed a wider range of subversive or anti-authoritarian actions, especially slave rebellions organized under charismatic leaders. In designating acts of violence that have ideological motives instead of or in addition to material gain, the modern distinction between terrorism and war may be a more illuminating comparison for the 21st century. The Greek term was leisteia; Plato and Aristotle regarded banditry as a way of life, like fishing or hunting.


Lyrbe (spelled Lyrba in the 1910 Catholic Encyclopedia; Ancient Greek: Λύρβη) was a city and episcopal see in the Roman province of Pamphylia Prima and is now a titular see.

Second Council of Nicaea

The Second Council of Nicaea is recognized as the last of the first seven ecumenical councils by the Eastern Orthodox Church and the Roman Catholic Church. In addition, it is also recognized as such by the Old Catholics and others. Protestant opinions on it are varied.

It met in AD 787 in Nicaea (site of the First Council of Nicaea; present-day İznik in Turkey) to restore the use and veneration of icons (or, holy images), which had been suppressed by imperial edict inside the Byzantine Empire during the reign of Leo III (717–741). His son, Constantine V (741–775), had held the Council of Hieria to make the suppression official.

Stephen the Younger

Saint Stephen the Younger (Greek: Ἂγιος Στέφανος ὁ νέος, Hagios Stephanos ho neos; 713/715 – 28 November 764 or 765) was a Byzantine monk from Constantinople who became one of the leading opponents of the iconoclastic policies of Emperor Constantine V (r. 741–775). He was executed in 764, and became the most prominent iconodule martyr. His feast day is celebrated annually on 28 November. His hagiography, the Life of St. Stephen the Younger, is an important historical source.

Stratonicea (Lydia)

Stratonicea – (Greek: Στρατoνικεια, or Στρατονίκεια) also transliterated as Stratoniceia and Stratonikeia, earlier Indi, and later for a time Hadrianapolis – was an ancient city in the valley of the Caicus river, between Germe and Acrasus, in Lydia, Anatolia; its site is currently near the village of Siledik, in the district of Kırkağaç, Manisa Province, in the Aegean Region of Turkey.

Theodosius III

Theodosios III or Theodosius III (Greek: Θεοδόσιος Γ΄) was Byzantine Emperor from 715 to 25 March 717.

Yossef Romano

Yossef Romano (also known as Joseph Romano or Yossi Romano) (Hebrew: יוסף רומנו; April 15, 1940 – September 5, 1972) was a Libyan-born Israeli weightlifter with the Israeli team that went to the 1972 Summer Olympics in Munich, West Germany. He was the second of eleven Israeli team members killed in the Munich massacre by Palestinian members of Black September during that Olympics. He was the Israeli weight-lifting champion in the light and middle-weight divisions for nine years.

Romano was born to a Jewish family in Benghazi, Libya, one of ten children born to Larnato and Hieria Romano. When he was six years old, Romano and his family made aliyah to Mandatory Palestine (later Israel) in 1946. He was an interior decorator by profession, and had three daughters with his wife, Ilana. He lived in Herzliya. Romano fought in the 1967 Six-Day War.

Romano competed in the middleweight weightlifting division in the 1972 Olympics, but was unable to complete one of his lifts due to a ruptured knee tendon. He was due to fly home to Israel on September 6, 1972 to have an operation on the injured knee.

In the early morning hours of September 5, 1972, members of Black September broke into the Israeli quarters of the Olympic Village. After seizing the coaches in the first apartment and wounding wrestling coach Moshe Weinberg in the face, the hostage takers forced Weinberg to lead them to other potential hostages in another apartment. There, they seized six wrestlers and weightlifters, including Romano. As the athletes were being led back to the coaches' apartment, Weinberg attacked the hostage takers, which allowed wrestler Gad Tsobari to escape but resulted in Weinberg's death by gunfire. Once inside the apartment, Romano attacked the intruders, slashing Afif Ahmed Hamid in the face with a paring knife and grabbing his AK-47 away from him before being shot to death. According to a report publicized in December 2015, Romano was tortured by the terrorists before being killed. The terrorists cut off his genitals in front of their other prisoners. Romano's bloodied corpse was left at the feet of his teammates all day as a warning. The other nine Israeli athletes were killed during a bungled German rescue attempt later that night.After the death of her son, Romano's mother committed suicide. Several years later his brother did as well.Romano was portrayed by actor and producer Sam Feuer in the 2005 film, Munich, which was directed by Steven Spielberg. After viewing the movie, Ilana Romano, Yossef's widow, said "We don't have a problem with it; the opposite, we are glad that people are being reminded of what happened in Munich so it will never happen again".

Ilana Romano fought unsuccessfully for a moment of silence to be held at the 2012 Summer Olympics in memory of the Israeli athletes murdered forty years prior. In 2014, however, the International Olympic Committee agreed to contribute $250,000 towards a memorial to the dead Israeli athletes.

Black Sea
Central Anatolia
Eastern Anatolia


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