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The Iconographical Cycle of the Eothina Gospel Pericopes in Churches from the Reign of King Milutin* Nektarios Zarras

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The Iconographical Cycle of the Eothina Gospel Pericopes in Churches from the Reign of King Milutin* Nektarios Zarras The Iconographical Cycle of the Eothina Gospel pericopes in Churches from the reign of King Milutin* Nektarios Zarras UDK: 271.2-247-312.9:75.046.3.033.2 The paper deals with the examination of the iconograph- ic cycle of the Eothina Gospel pericopes, in which are de- picted not only the appearances of Christ after his Resur- rection, but also additional events, which have an expos- itory function and give a visual rendering of the theologi- cal message of the Resurrection pericopes. During the Pa- laeologan period the Eothina were depicted in all possi- ble detail, in order that as many scenes as possible could be produced. Thus, although there are only eleven Eoth- ina pericopes in all, in a number of churches from the time of Milutin the cycle includes up to sixteen scenes, of a clearly narrative character. Several of the iconograph- ic motifs of the cycle in the above churches are unique cre- ations, which mark a renewal of Palaeologan painting. 1. The liturgical development of the Eothina Fig. 1. Gračanica. The Virgin and the Myrrhophores at the Tomb. The name Εοthina1 is given to the eleven Gospel passages in which the appearances of Christ after the the liturgical practice in Jerusalem, the reading in Or- Resurrection are recounted. They are read during Or- thros on Easter Sunday is one of the so-called Gospels of thros (matins) on the Sundays between Easter and Pen- the Myrrhophores. In the Typikon of St. Sabas monastery tecost, as well as during the Liturgy on the Sunday of the passage from Matthew (28, 1–20) was read at Orthros Thomas, the Feast of the Ascension and Pentecost. on Easter Sunday.3 According to the Armenian Τypikon of Jerusalem Likewise in accordance with the Armenian (5th c.), which is one of the most important sources for Τypikon4 during the services of the first week after Eas- the early systematic reading of Resurrection pericopes, ter the resurrectional pericopes were read in the follow- at Orthros of the Agrypnia-Pannychis (all-night vigil) on ing order: Easter Sunday were read the passages from the four Gos- pels that recount the visit of the Myrrhophores to the tomb.2 For this reason in the later typika, which set out in: Paschale Mysterium. Studi in Memoria dell’ abate prof. Salvatore * Owing to the limited length of the present paper, only original ma- Marsili (1910–1983), Rome 1986 (Analecta Liturgica 10), 56. Likewise terial is presented from my doctoral thesis (see below n. 10). I wish according to the Travels of Etheria (4th c.) at Orthros on the Sunday to express my gratitude to Prof. Marica Šuput, for making it possi- after Easter at the basilica of the Anastasis (Holy Sepulchre) in Je- ble for me to visit all the churches in which the cycle is depicted, and rusalem a Resurrection pericope (Jn. 20, 26–31) was read describ- also for her help in researching photographic archives, with bibli- ing the Appearance of Christ: τῶν θυρῶν κεκλεισμένων (behind the ography and, generally, for all the assistance she gave me during my closed doors) and the Incredulity of Thomas; cf. Éthérie. Journal de research in Belgrade. For the photographic material, bibliography voyage, ed. H. Pétré, Paris 1948 (SC 21), 194–196, 244–245. See also, and stimulating discussions, my warmest thanks go to the academi- P. N. Τrempelas, Λειτουργικοί τύποι Αἰγύπτου καὶ Ἀνατολῆς, Athens cian G. Subotić, Prof. Β. Τodić, Prof. I. Stevović and the late Prof. I. 1961, 302; J. Mateos, Quelques problèmes de l’orthros byzantin, Pro- Djordjević, whose kindness and generosity will always be engraved che-Orient chrétien XI (1961) 17–35, 204, 212–213; R. F. Taft,The Lit- deeply in my heart. urgy of the Great Church: an initial synthesis of structure and inter- 1 The epithet ἑωθινός (-ή, -όν) is derived from the noun ἕως mean- pretation on the eve of iconoclasm, DOP 34–35 (1980–1981) 65–66; S. ing dawn, morning. Cf. H. G. Liddell, R. Scott, Μέγα Λεξικόν τῆς Kekelidze, Ἱεροσολυμητικὸν Κανονάριον, Jerusalem 1914, 71. Ἑλληνικῆς Γλώσσης, Athens 1925, vol. 2, 414. On the liturgical use 3 P. Ι. Skaltsis, Ἑωθινὰ Εὐαγγέλια, in: Ἱερουργεῖν τὸ Εὐαγγέλιον. Ἡ of Eothina, v. H. Leclercq, Μatines, DACL 10, 2 (1932), cols. 2677– Ἁγία Γραφὴ στὴν Ὀρθόδοξη Λατρεία. Πρακτικά του 5ου Πανελληνίου 2679. Λειτουργικού Συμποσίου Στελεχῶν Ἱερῶν Μητροπόλεων, Athens 2 A. Renoux, Les lectures guadragésimales du rite arménien, Revue 2004, 287. des études arméniennes 5 (1968) 242; S. Janeras, I vangeli domenica- 4 A. Renoux, Un manuscrit du Lectionaire arménien de Jerusalem li della resurrezione nelle tradizioni liturgiche agiopolita e bizantina, (cod. Jerus. arm. 121), Le Muséon 74/3–4 (1961) 377–378. 95 Monday Lk. 24, 1–12 The Myrrhophores at the tomb Τuesday Lk. 24, 13–35 Christ’s appearance on the way to Emmaus Thursday Lk. 24, 36 Christ’s appearance to the disciples Friday Jn. 21, 3–14 Christ’s appearance at Lake Tiberias Saturday Jn. 21, 15–25 Peter speaks with Christ Sunday Jn. 20, 26–31 The Incredulity of Thomas Pl. 1. Readings for Easter week in accordance with the Armenian Typikon of Jerusalem. It should be pointed out that this practice of read- ing the Eothina from the Agrypnia on Easter Sunday to the end of Easter week (Diakainisimos) would later also be adopted in Constantinople, as attested by the Τypikon of the Casole (Κασούλων) Monastery, which dates the 11th century: Ίστέον ὅτι ἐν Κωνσταντινουπόλει καὶ ἐν Παλαιστίνῃ ὅλην τὴν ἑβδομάδα τῆς διακαινησίμου ψάλλεται εἰς τὸν ὄρθρον τὸ Ἀνάστηθι Κύριε καὶ τὰ ἑωθινὰ εὐαγγέλια κατὰ τάξιν (“let it be known that in Constantinople and in Palestine during the week of Eas- ter the Arise O Lord and the Eothina Gospels readings will be sung at Orthros”). 5 The reading of the whole Resurrection pericope from Matthew (28, 1–20) in accordance with the Sabaitic Τypikon, which, as we know, was included in liturgical rite of the Serbian Church, explains why in many monuments from the time of Μilutin all the episodes described by the Evangelist are depicted (The Myrrhophores at the Tomb, Fig. 2. Ohrid, Virgin Perivleptos. The Appearance The Appearance of Christ to the Myrrhophores, the an- of Christ at the Mt. in Galilee. nouncement of the Resurrection by the Myrrhophores and the last Appearance on the Mount in Galilee). In contrast, according to the cathedral Τypikon of I Μt. 28, 16–20 the Great Church,6 only the passage 28, 16–20, was read II Μk. 16, 1–8 from the pericope of Matthew (1st Eothinon), which is III Μk. 16, 9–20 the source for the depiction of the last Appearance of IV Lk. 24, 1–12 Christ on the Mount in Galilee. From the 10th–11th centuries there is increasing ev- V Lk. 24, 12–35 idence about the liturgical use of the Eothina Gospels, VI Lk. 24, 36–53 especially in monastery typika. The taxis (order) of the VII Jn. 20, 1–10 Eothina Gospels is set out in its final form in two im- VIII Jn. 20, 11–18 portant codices from this time, Codex 40 from Jerusalem and the Codex 266 from Patmos, which formed the ca- IX Jn. 20, 19–31 thedral Typikon of the Hagia Sophia in Constantinople.7 X Jn. 21, 1–14 Codex 40 from the Monastery of the Holy Cross XI Jn. 21, 15–25 in Jerusalem, dating from the 10th century,8 is an espe- cially important source as it establishes the eleven Eoth- ina, pericopes to be read at Orthros on Sunday and in Pl. 2. Εothina Pericopes in Codex 40 from the Holy Cross the Liturgy on intervening feasts during Pentecost and throughout the year. Codex 266 of Patmos also dates from the same time.9 Τhe manuscript gives us one of the earliest piec- es of evidence about the festal structure of the period of Pentecost, as the choice of the seven Sundays and the in- 5 G. Bertonière, The Historical Development of the Easter Vigil and tervening feasts had already been established. In the Related Services in the Greek Church, Roma 1972 (OCA 193), 77, n. Typikon of Theotokos Evergetis monastery in Constan- 151. tinople (beginning of the 12th century) the Eothina read- 6 See below, n. 8. ings for Orthros on seven Sundays is established.10 7 Ι. Μ. Foudoulis, Ἡ Λειτουργία τῶν Προηγιασμένων καὶ αἱ εὐχαὶ τῶν ἀντιφώνων καὶ τοῡ Λυχνικοῡ, Επιστημονική Επετηρίς της Θεο- 9 A. Dmitrievskij, Opisanie liturgicheskikh rukopisej, I, Hildesheim λογικής Σχολής του Πανεπιστήμου Θεσσαλονίκης 11 (1966) 287. 19652, 140–146. 8 J. Mateos, Le Τypikon de la Grande Eglise II, Roma 1963 (OCP 166), 10 Ibid., 565–594; R. H. Jordan, The Synaxarion of the Monastery 96 170–174. of the Theotokos Evergetis, The Movable Cycle March - August, Bel- In order for the reading of the eleven pericopes in the middle the sarcophagus without the othonia and be completed within the period of Pentecost and corre- soudarion (shrouds) and on the left the angel of whom spond with the feasts of the period, the Eothina were kept only the right-hand section remains. This unusual repre- in their liturgical taxis so they would not necessarily be sentation in Gračanica of two depictions with the same read at the Orthros on Sundays, but also in the Liturgy11 theme, but with a different utilization of the iconograph- in the following order: ic elements is, as far as I know, unique and certainly indi- cates the existence of a different source unrelated to the Εothinon I Orthros Sunday of Thomas Gospel pericopes. The presence of the Virgin, as well as Εothinon VIII Liturgy Sunday of Thomas the absence of iconographic elements such as the othonia and soudarion, probably reflect the ideas we find in the Εothinon IV Orthros Sunday of the Myrrophores texts of the Church Fathers relating to the differing re- Εothinon II Liturgy Sunday of the Myrrophores sponses of the Virgin and the Myrrhophores to the fact Εothinon V Orthros Sunday of the Paralysed Man of the Resurrection: the Mother of God, who was already Εωθινό VII Orhtros Sunday of the Samaritan Woman aware of Our Lord’s Resurrection, did not require fur- ther proof.15 In contrast, in the adjacent scene the σημεῖα Εωθινό VIII Orthros Sunday of the Blind Man (signs) of the Resurrection are necessary in order for the Εωθινό III Orthros Thursday of the Ascension Myrrhophores to believe what has happened.
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  • Manastiri: RAVANICA, LJUBOSTINJA, KOPORIN – KRUŠEVAC
    ЈП „Србијашуме“–Zaštitna radionica i zaštita na radu- Turistička agencija Bul.Mihajla Pupina 113, N.Beograd, tel:+381116128-304, 6128-306, faks: 011 6128- 307 Njegoševa 44, Beograd, tel:+38111244-09-08, 2454-467, i 468 faks : 011 2453-148 Banka Intesa, tekući račun br. 160-333104-58,Licenca OTP 138/2020 od 01.02.2020. PIB: 100002820, e-mail: [email protected] , www.srbijasume.rs Polisa osiguranja br. 2700670 za slucaj insolventnosti i osiguranja odgovornosti turističkih agencija. Polise osiguravajuće kompanije „DUNAV OSIGURANJE” važe od 01.10.2020.godine do 01.10.2021.godine PRIČA O KNEZU LAZARU, KNEGINJI MILICI I DESPOTU STEFANU LAZAREVIĆU manastiri: RAVANICA, LJUBOSTINJA, KOPORIN – KRUŠEVAC U DUHU DINASTIJE 24.04 / 19.06 / 08.08 / 25.09. cenovnik br. 2 od 15.03.2021. Moravska Srbija je termin koji se koristi za srpsku feudalnu državu koja se samostalno razvila u dolini tri Morave za vreme vladavine kneza Lazara a koja je kasnije za vreme vladavine Lazarevog sina Stefana prerasla u despotovinu Srbiju. Za prestonicu je izgrađen grad Kruševac. Lazar Hrebeljanović, od stavioca na dvoru cara Uroša, izrasta u velikog kneza i samodržca svih Srba. Političkim i duhovnim pregnućem zaslužio je blagoslov Crkve i prvenstvo u vladarstvu nad srpskim zemljama. Baštinik nemanjićke države i tradicije, knez Lazar nije bio lišen prava na srpski presto, niti prava na carstvo nebesko. Nemanjićki tron je zadobio političkom veštinom i hrabrošću. Carstvo nebesko je zaslužio mučeničkom smrću na Kosovu polju. Posle kneza Lazara, kneginja Milica je vladala Srbijom umesto muža velikomučenika i maloletnog sina. Sačuvala je državu i narod da bi ubrzo predala vlast prvorođenom sinu Stefanu.
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