The complex housing the Basilica is composed of two churches, one on top of the other:
The Lower Basilica (1228-1230) and the Upper Basilica (1230-1253) – There is also the crypt where the body of St Francis lay undiscovered in a simple stone coffin until 1818.
The Lower Basilica is entered from the piazza through a portico that dates back to the 1400’s. The beautiful double doors are overlooked by three rose windows.
The greatest artists of the 13th and 14th centuries including Cimabue, Giotto, the Lorenzetti and Simone Martini contributed to the frescoes adorning the Basilica walls and ceiling.
The stained glass windows by Giovanni di Bonino and Puccio Capanna are breathtaking.
The Upper Basilica shows frescoes by Giotto depicting the life of the Saint.
The Lower Basilica marks the start of Great Italian Art: the nave houses frescoes attributed to the “Maestro di S Francesco”; St. Martin’s chapel illustrates the life story of the saint as painted by Simone Martini; The Magdalene Chapel contains frescoes by Giotto; a fresco by Cimabue can be seen in the right transept while the left transept holds scenes from the Passion of Christ as painted by Pietro Lorenzetti. The cross vault above the altar was painted by Maestro delle Vele and illustrates the glory of Saint Francis and vows of Obedience, Chastity and Poverty.
The presbytery is adorned with frescoes by Cimabue, Maestro Oltremontano and Jacopo Torriti.
The nave was decorated with scenes from the Old and New Testaments by local and Roman craftsmen.
The lower nave illustrates the very well-known life story of Saint Francis.
History, art and culture
In 1999, by means of a specific cooperation protocol with the Italian Society For International Organisation (S.I.O.I.), a United Nations Support Office was established at the premises of the Comune of Assisi.
In 2000, the United Nations conferred the Comune of Assisi the status of “Depository Library” for all U.N.O. documents (full deposit).
The office cooperates with international bodies, especially the UN, in:
– Running the UNO Depository Library
– Organising seminars, specialisation courses, events, meetings
– Encouraging meetings aimed at promoting dialogue for peace and mutual cooperation
– Developing cultural and environmental assets
Background History
The origins of the city of Assisi are somewhat vague even though the oldest traces of human presence around Assisi date back to late Neolithic times. The Umbrians were the first inhabitants but, as confirmed by many of the town buildings and monuments, the Romans soon settled there. Assisi became a Roman Municipium in 89 BC Among the remains of the Municipium are: the well-preserved façade of Minerva’s Temple (one of the most complete examples of Holy Roman architecture); the Amphitheatre; the Roman Walls; the remains of the Forum and the frescoed house of a nobleman (believed to be Properzio).
For a long period beginning from the 3rd century, not much was mentioned about Assisi.
The city was ravaged by Barbarian invaders after the fall of the Roman Empire. Towards the year 1000 thanks to the involvement of religious orders, especially the Benedictines, and to new policies adopted by the free, independent Comune, Assisi underwent a period of economic and demographic revival. Assisi’s most famous son, San Francesco, was born there in 1182. Francis was elevated to sainthood in 1228, only two years after his death. From this moment on, the city on the slopes of Subasio became part of the history of Italy and the world. The Franciscan order with its principles of poverty soon became known the world over.
Another essential character Assisi’s fame was S. Clare who founded the “Poor Clares”.
There were frequent battles with neighbouring Perugia and at the beginning of the 14th century the internal conflicts were so fierce as to create bitter enmity between two distinct factions within the city.
Centuries of Imperial domination, subjection to Papal rule and dependence on nobility had brought the city a long way and made it part of the growing state of Italy.
The 9th century brought secularisation of the church and the ruination of artistic heritage.
With the unification of Italy, Assisi began slowly to leave behind the economic and social practices that represented the “ancième regime” and started to look forward. The city was also helped by the subsequent building of the train station that improved business generally and tourism in particular.
UNESCO INSCRIPTION
Basilica of San Francesco and Other Franciscan Sites
The city of Assisi along with almost all its territory was added to the World Heritage List in 2000.
In its justification, UNESCO stressed that Assisi represents a unique example of continuity of a city within its environmental setting and territory.
The World Heritage Committee decided to inscribe the City of Assisi, the Basilica of San Francesco and Other Franciscan Sites on the Unesco World Heritage List on the basis of the following criteria: Inscription N° 990 2000 C (i) (ii) (iii) (iv) (vi)
Criterion (i): Assisi represents an ensemble of masterpieces of human creative genius such as the Basilica of San Francesco, which have it a deep fundamental reference for art history in Europe and in the world.
Criterion (ii): The interchange of artistic and spiritual message of the Franciscan Order has significantly contributed to developments in art and architecture in the world.
Criterion (iii): Assisi represents a unique example of continuity of a city-sanctuary within its environmental setting from its Umbrian-Roman and medieval origins to the present, represented in the cultural landscape, the religious ensembles, systems of communication, and traditional land-use.
Criterion (iv): The Basilica of San Francesco is an outstanding example of a type of architectural ensemble that has significantly influenced the development of art and architecture.
Criterion (vi): Being the birthplace of the Franciscan Order, Assisi has from the Middle Ages been closely associated with the cult and diffusion of the Franciscan movement in the world, focusing on the universal message of peace and tolerance even to other religions or beliefs.
