Gardner's Chapter 8: Late Antiquity

Total Page:16

File Type:pdf, Size:1020Kb

Gardner's Chapter 8: Late Antiquity Gardner’s Chapter 8: Late Antiquity Preview: This chapter surveys the art and architecture produced in the Late Antique world between 192 and 526 CE, both before and after the reign of the Roman Emperor Constantine, by Jewish and Christian people. The artworks reflect their evolving cultural and religious practices, and include paintings, sculpture, early examples of illuminated manuscripts, and structures of worship. The artworks of this period are Roman in style and technique, but they differ in subject and often in function, and they form the foundation of art and architecture in the Middle Ages. VOCABULARY Key Art Terms: lunette, typology, mosaic, pebble mosaic, tesserae, head cluster, nimbus, repoussé, illuminated manuscripts, folio, codex, rotulus, vellum, parchment, continuous narration, diptych Key Architecture Terms: baptistery, catacombs, loculi, cubicula, basilica, atrium, narthex, nave, aisle, transept, apse, baldacchino, arcade, clerestory, central-plan building, cruciform, ambulatory Key Place Names: Dura-Europos, Jerusalem, Constantinople, Ravenna, Rome Key Figures: Justin Martyr, Constantine, Theodosius I Key Religious Terms: Torah, Pentateuch, YHWH or Yahweh, confraternity, martyr, prefiguration, orants, Messiah, Christ, liturgy, Theotokos 1 | Page Name________________________ Date________________________ Per. 1 Chapter 8 - Exercises for Study: 1. Compare and contrast Ancient Roman and Early Christian architectural techniques and forms. Give example of each to illustrate your points. 2. Compare and contrast Ancient Roman and Early Christian sculptural reliefs, their form and subjects. Give examples of each to illustrate your points. 3. Compare and contrast the following pairs of artworks, 2 | Page Gardner’s Chapter 9: Byzantium Preview: In 324, Constantine founded Constantinople (modern Istanbul, Turkey) on the site of ancient Byzantium. With the subsequent division of the Roman Empire into eastern and western centers, the city became the capital of the Eastern Christian, or Byzantine Empire. Byzantine art is divided into three periods: Early Byzantine (324-726), Middle Byzantine (843-1204), and Late Byzantine (1261-1453). The art and architecture of Byzantium glorified its emperors and gave visual form to the Orthodox Christian doctrine, which became the official religion of the realm under the Emperor Justinian. Though countless Early Byzantine artworks were destroyed in the era of iconoclasm (726-843), Middle Byzantine art marks a golden age after iconoclasm’s repeal. In the paintings and sculpture, Byzantine artists carry on classical traditions, but their depictions lack the naturalism and illusionism one sees in the art of Ancient Rome. Orthodox Church architecture incorporates forms established in Rome, though Byzantine architects favored Greek- cross plans. A hallmark of Byzantine architecture is the construction of the dome set on pendentives, the most spectacular example of which is to be seen in the Hagia Sophia (532-537) in Constantinople. The Byzantine Empire falls when the Ottoman Turks seize Constantinople in 1453, and many of its churches, including the Hagia Sophia, are converted to mosques. Key Figures: Constantine, Justinian, Theodora, Anthemius of Tralles, Isidorus of Miletus, Zoe Porphyrogenita, Andrei Rublyev VOCABULARY Key Art Terms: iconoclasm, mandorla, icon, iconoclast, iconophile, triptych, psalter, iconostasis Key Religious Terms: chi-rho-iota, paten, silentiary, monasticism, Pantokrator, Anastasis, Crucifixion Key Architectural Terms: Greek-cross plan, central plan, apse, pendentives, squinches, drum, choir, exedra, monastery, refectory, martyrium, muqarnas, templon, parekklesion 3 | Page Name________________________ Date________________________ Per. 1 Chapter 9 - Exercises for Study: 1. Enter the approximate dates for these periods in Byzantine Art, and identify key characteristics of the art and architecture of each: Early Byzantine: Iconoclasm to Restoration of Images: Middle Byzantine: Late Byzantine: 2. Select one Roman and one Byzantine painting, mosaic, or relief and compare/contrast their subjects and pictorial illusionism. 3. Select one Early Christian and one Byzantine church, and compare/contrast their architectural features, plan, and decoration. 4. Describe the Hagia Sophia in Constantinople, specifically mentioning its plan and structure, the innovation of the dome on pendentives, and the role of light in the church. 5. Compare and contrast the following pair of artwork, using the points of comparison as a guide. Virgin and Child from the Monastery of St. Catherine (Fig. 9-19); mosaic of Theodora from San Vitale (Fig. 9-14) 4 | Page • Periods: • Medium/materials: • Subjects: • Stylistic features: • Function: (All the “Fig. 9-xx” refer to images in chapter 9 from your Gardner’s textbook) 5 | Page .
Recommended publications
  • Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Abstract
    Narthex of the Deaconesses in the Hagia Sophia by Neil K. Moran Neil K. Moran received a Dr.phil. from Universität Hamburg, Germany, in 1975, and completed a fellowship at Harvard’s Center for Byzantine Studies in 1978. He also holds a B.Mus. from the University of Alberta, Edmonton, and a M.A. from Boston University. He is the author/co-author of six books, and 37 articles and reviews that can be found on academia.edu. Abstract: An investigation of the ceiling rings in the western end of the north aisle in the Hagia Sophia revealed a rectangular space delineated by curtain rings. The SE corner of the church was assigned to forty deaconesses. An analysis of the music sources in which the texts are fully written out suggests that the deaconesses took part in the procession of the Great Entrance ceremony at the beginning of the Mass of the Faithful as well in rituals in front of the ambo. ……………………………………………………………………………………….. Since the turn of the century, a lively discussion has developed about the function and place of deaconesses in the Greek and Russian Orthodox Churches. In her 2002 dissertation on "The Liturgical Participation of Women in the Byzantine Church.”1 Valerie Karras examined the ordination rites for deaconesses preserved in eighth-century to eleventh-century euchologia. In the Novellae Constitutiones added to his code Justinian stipulated that there were to be forty deaconesses assigned to the Hagia Sophia:2 Wherefore We order that not more than sixty priests, a hundred deacons, forty deaconesses, ninety sub-deacons, a hundred and ten readers, or twenty-five choristers, shall be attached to the Most Holy Principal Church, so that the entire number of most reverend ecclesiastics belonging thereto shall not exceed four hundred and twenty in all, without including the hundred other members of the clergy who are called porters.
    [Show full text]
  • The Great Church of Constantinople: History, Architecture and Liturgical Challenges
    The Great Church of Constantinople: History, Architecture and Liturgical Challenges Presentation at the New Skete Monastery, August 13, 2006 This presentation is a humble offering to the communities of New Skete and to all who have gathered here. Today 40 years of Christian witness are being remembered. The lives of both the living and departed have brought us together. Lives immersed in prayer, work and study have witnessed and now witness to the need for all to be one with God and each other. I: History The basilica of Hagia Sophia built by emperor Justinian (527-65) follows two earlier structures of the same name located more or less on the same site. The first was completed and dedicated in 360 during the reign of Constantius. This church was greatly damaged by a fire most likely caused by arsonists protesting the banishment of St. John Chrysostom in 404. The second Hagia Sophia built under emperor Theodosius II is rededicated in 415. This church building was again severely damaged by another fire during the NIKA riot of January 532.[1] Leading up to the riot were political i.e. dynastic, religious and social conflicts. During this time there were two rival factions each loyal to its own Christology. These factions also competed with each other in the events of the hippodrome and were known by their respective colors. Thus, those faithful to the Council of Chalcedon (451) were the Blues and those opposed to Chalcedon were known as the Greens. For a brief time Blues and Greens banned together forming a political bloc to oppose Justinian.
    [Show full text]
  • Ad Orientem” at St
    Liturgical Catechesis on “Ad Orientem” at St. John the Beloved “In Testimonium” Parish Bulletin Articles from October 2015 to May 2016 CITATIONS OF LITURGICAL DOCUMENTS IN ST. JOHN THE BELOVED PARISH BULLETIN Cardinal Sarah Speech at Sacra Liturgia USA 2015 (2015-10-18) SC 2.4 (2015-10-27) SC 7.8 (2015-11-01) SC 9 (2015-11-08) SC 11.12 (2015-11-15) Ecclesia de Eucharistia (2015-11-29) Ecclesia de Eucharistia (2015-12-06) Ecclesia de Eucharistia (2015-12-13) Sacramentum Caritatis, 20 (2016-01-31) Sacramentum Caritatis, 21 (2016-02-07) Sacramentum Caritatis, 55 (2016-02-14) Sacramentum Caritatis, 52 & 53a (2016-02-21) Sacramentum Caritatis, 53b & 38 (2016-02-28) “Silenziosa azione del cuore”, Cardinal Sarah, (2016-03-06) “Silenziosa azione del cuore”, Cardinal Sarah, (2016-03-13) “Silenziosa azione del cuore”, Cardinal Sarah, (2016-03-20) Spirit of the Liturgy, Cardinal Ratzinger, (2016-04-10) Roman Missal (2016-04-17) IN TESTIMONIUM… 18 OCTOBER 2015 Among my more memorable experiences of the visit of the Holy Father to the United States were the rehearsals for the Mass of Canonization. At the beginning of the second rehearsal I attended one of the Assistant Papal Masters of Ceremony, Monsignor John Cihak, addressed all the servers and other volunteers. He is a priest of the Archdiocese of Portland in Oregon and also a seminary classmate of mine. Monsignor reminded all present that the primary protagonist in the Sacred Liturgy is the Holy Trinity. From that he expounded on the nature of reverence, both as a matter of interior activity and exterior stillness.
    [Show full text]
  • 8 Heaven on Earth
    Heaven on Earth The Eastern part of the Roman empire from the mid 5 th century to the mid 15 th century is referred to as the Byzantine Empire [62] but that term 8 would not have meant anything to the people living either in the Eastern or the Western parts of the Roman Empire at the time. The residents of the East thought of them- 62 selves as “Romans” as Map of the maximum extent much as the residents of of the Byzantine Empire (edited map: xenohistorian.faithweb.com/ the West did. In fact, Con- europe/eu08.html ) stantine the Great had The Byzantine Empire expanded moved the capital of the and contracted many times from Roman Empire in 330 476, when the last emperor of the from “old” Rome in the Western Roman Empire abdi- West to what he called cated, until its demise in 1453. The “New” Rome ( Nova map gives us some idea of the core of the Byzantine Empire’s Roma ) in the East. There political and cultural influence. was already a city in the new location, Byzantion, and that is where the term Byzantine comes from. The name Constantinople was given to the new capital after the death of Constantine. Constantinople grew in power, cultural, and diplo- matic influence while old Rome was repeatedly plundered by barbarians. By the end of the 5 th century the Western Roman Empire was out of busi- ness. So it was that the citizens in the East saw themselves as simply the continuation of the Roman Empire. We call that remnant of the old em- pire in the east, Byzantium, in recognition of the changed political situa- tion centered on Constantinople between 476 and 1453.
    [Show full text]
  • Russian Orthodox Cathedral of the Holy Virgin Protection, Located at 59 East 2Nd Street in Manhattan, As a New York City Landmark
    October 10, 2008 Hon. Robert Tierney, Chair NYC Landmarks Preservation Commission 1 Centre Street, 9th Floor New York, NY 10007 Dear Chairman Tierney, We write to request that the New York City Landmarks Preservation Commission consider the designation of the Russian Orthodox Cathedral of the Holy Virgin Protection, located at 59 East 2nd Street in Manhattan, as a New York City Landmark. The stately Russian Orthodox Cathedral (at 74’ across, it stands the width of 3 city lots), is one of only three Russian Orthodox Cathedrals in Manhattan. The different phases in the building’s history speak to both the greater immigrant experience in New York, and more specifically to the experience of the Russian Orthodoxy in the first half of the 20th Century. The cathedral, made of rock‐cut Kentucky limestone, was designed in the gothic style by the renowned architect Josiah Cleveland Cady, who would later build such iconic New York City landmarks as the original Metropolitan Opera House, and the West 77th Street frontage and auditorium of the American Museum of Natural History, among others. The history of the cathedral dates back to 1867, when houses stood in its place. That year, the New York City Mission Society converted the house on the easternmost lot into the Olivet Chapel. The church catered to the local immigrant population, offering services in German, Hungarian, Italian, and Russian. In 1891, Cady laid the cornerstone for the current cathedral, which was originally named the Olivet Memorial Church. At this time, the Mission Society was focusing on a new institutional approach, consolidating its programming into churches which provided ample space and resources to serve needy communities.
    [Show full text]
  • The Architecture and Mosaics of the Basilica of Agias Trias in the Karpas Peninsula, Cyprus
    The Architecture and Mosaics of the Basilica of Agias Trias in the Karpas Peninsula, Cyprus Allan Langdale University of California, Santa Cruz Abstract This article examines the architectural, decorative, and liturgical elements of the ruined basilica of Agias Trias in the Karpas peninsula on Cyprus. These elements include the essential architectural components of the complex, such as the atrium, narthex, and the baptistery, as well as liturgical remains such as the bema and solea. An account is given of the form and function of both the baptistery structure and the baptismal font, with consideration of how their forms reflect the rites and practice of baptism in the early Church. Attention is also given to the form and iconography of the mosaic decoration, including the two Greek inscriptions. The article concludes with thoughts on the future conservation of the site. Keywords: Cyprus, Karpas, Agias Trias, baptistery, baptismal font, mosaics, early Byzantine, solea, ambo, bema, catechumena, basilica Abstract Bu makalede Kıbrıs Karpas bölgesinde bulunan Agias Trias Bazilikası kalıntısının mimari, süsleme sanatları ve törensel eşyaları incelenmektedir. Belirtilenlerin esaslı mimarı unsurların yanında atrium (orta avlu) dış dehliz (narteks) ve vaftiz bölmesi de inceleme konusu yapılmış olup aynı zamanda bema ve solea gibi törensel eşyalar da incelemeye dahil edilmiştir. Gerek vaftiz bölmesinin yapısı, gerekse vaftiz sunağının fonksiyonu ve şekillerinin erken kilise döneminde vaftiz töreninin ne şekilde yansıttığıyla ilgili açıklama yapılmış,
    [Show full text]
  • Anthony Caro Education Solo Exhibitions
    ANTHONY CARO Born in 1924 in New Malden, London, UK Died in 2013, London, UK EDUCATION 1944 M.A. Engineering, Christ’s College, Cambridge, UK 1952 Conservative training at Royal Academy Schools, London, UK 1951–53 Assistant to Henry Moore SOLO EXHIBITIONS (SELECTION) 2019 Anthony Caro at Cliveden , Cliveden House, Taplow, Maidenhead, UK Anthony Caro: Iron in the Soul at Norwich University of the Arts, Norwich, UK Ausgang offen: Neues aus der Sammlung, Kunsthalle Weishaupt, Ulm, Germany Negativer Raum, ZKM | Zentrum für Kunst und Medientechnolo, Karlsruhe, Germany Anthony Caro - Seven Decades, Annely Juda Fine Art, London, UK 2017 Caro at Van Buuren Museum, Van Buuren, Brussels, Belgium Table Pieces and Last Sculptures at Galerie Templon, Brussels, Belgium Anthony Caro: Paper Like Steel at New Art Centre, Roche Court, UK Anthony Caro, Galerie Hans Mayer, Düsseldorf, Germany and Skulpturenhalle: Thomas Schütte Foundation, Germany 2016 New Music in New Casks, CVNE, Haro, Spain Arena Pieces at Galeria Alvaro Alcazar, Madrid, Spain Bronze and Book Sculptures at Annely Juda Fine art, London, UK CARO at CVNE vineyard, Haro, La Rioja, Spain 2015 Caro in Yorkshire, Yorkshire Sculpture Park Center, Yorkshire, UK Early works, Gagosian Gallery, Los Angeles, USA 2014 Anthony Caro : Masterpieces from the Würth Collection, Musée Würth, Erstein, France Last Works, Galerie Daniel Templon, Paris, France 2013 Anthony Caro, Galerie Daniel Templon, Brussels, Belgium G ALERIE 30 RUE BEAUBOURG 75003 PARIS | +33 (0)1 42 72 14 10TEMPLON 28 RUE DU GRENIER SAINT-LAZARE
    [Show full text]
  • 8 Heaven on Earth
    Heaven on Earth The Eastern part of the Roman empire from the mid 5th century to the mid 15th century is referred to as the Byzantine Empire [62] but that term 8 would not have meant anything to the people living either in the Eastern or the Western parts of the Roman Empire at the time. The residents of the East thought of them- 62 selves as “Romans” as Map of the maximum extent much as the residents of of the Byzantine Empire (edited map: xenohistorian.faithweb.com/ the West did. In fact, Con- europe/eu08.html) stantine the Great had The Byzantine Empire expanded moved the capital of the and contracted many times from Roman Empire in 330 476, when the last emperor of the from “old” Rome in the Western Roman Empire abdi- West to what he called cated, until its demise in 1453. The “New” Rome (Nova map gives us some idea of the core of the Byzantine Empire’s Roma) in the East. There political and cultural influence. was already a city in the new location, Byzantion, and that is where the term Byzantine comes from. The name Constantinople was given to the new capital after the death of Constantine. Constantinople grew in power, cultural, and diplo- matic influence while old Rome was repeatedly plundered by barbarians. By the end of the 5th century the Western Roman Empire was out of busi- ness. So it was that the citizens in the East saw themselves as simply the continuation of the Roman Empire. We call that remnant of the old em- pire in the east, Byzantium, in recognition of the changed political situa- tion centered on Constantinople between 476 and 1453.
    [Show full text]
  • Byzantine and Islamic Influences on the Art and Architecture of the Basilica Di San Marco in Venice
    Lindenwood University Digital Commons@Lindenwood University Student Research Papers Research, Scholarship, and Resources Summer 7-2021 Byzantine and Islamic Influences on the Art and Architecture of the Basilica di San Marco in Venice Suzie Hanny Lindenwood University Follow this and additional works at: https://digitalcommons.lindenwood.edu/student-research-papers Part of the Classical Archaeology and Art History Commons Recommended Citation Hanny, Suzie, "Byzantine and Islamic Influences on the Art and Architecture of the Basilica di San Marco in Venice" (2021). Student Research Papers. 7. https://digitalcommons.lindenwood.edu/student-research-papers/7 This Research Paper is brought to you for free and open access by the Research, Scholarship, and Resources at Digital Commons@Lindenwood University. It has been accepted for inclusion in Student Research Papers by an authorized administrator of Digital Commons@Lindenwood University. For more information, please contact [email protected]. Byzantine and Islamic Influences on the Art and Architecture of the Basilica di San Marco in Venice Suzie Hanny ARTH 55800: Medieval Art Instructor: Dr. James Hutson July 7, 2021 1 More than any other building in Venice, the Basilica di San Marco (figure 1) incorporates many Byzantine and Islamic architectural, artistic, and design elements. These stylistic elements were not only intended to glorify God but to promote the Venetian Republic’s political and religious ideologies. The Venetian Republic held the belief that it was divinely ordained to be the rulers of the Adriatic. It was no coincidence that the founding of Venice is said to have occurred on March 25th, the feast day of the Annunciation of the Virgin Mary.
    [Show full text]
  • A Guide to the Orthodox Church
    A guide to the Orthodox Church Architecture & symbolism As you approach an Orthodox Church, you will notice that it is quite different from Western church buildings. The exterior of an Orthodox Church building will usually have one or more domes, often topped by a cupola. Unlike the pointed steeples of Western churches, which point to God far away in the Heavens, the dome is an all-embracing ceiling, revealing that in the Kingdom of God, and in the Church, “Christ unites all things in himself, things in Heaven and things on earth” (Ephesians 1:10), and that in Him we are all “filled with all the fullness of God.” (Ephesians 3:19). Over the entrance of the building, or at times next to it, there is usually a bell tower. Different patterns of ringing the bells are used to call the faithful to prayer and to the divine services. They also used at important points during services. The sound of bells reminds us of the higher, Heavenly world. Orthodox churches generally take one of several exterior shapes that have spiritual significance. The most common shape is a rectangular shape, in the form of a ship. Just as a ship conveys people through the stormy seas to a calm harbor, so the Church, guided by Christ, carries us to the Kingdom of God. Churches are also frequently built in the form of a Cross — to proclaim that we are saved through faith in the Crucified Christ. Almost always Orthodox churches are oriented East-West, with the main entrance of the building at the West end.
    [Show full text]
  • An Architectural Reflection of Community : a Study of the Patriarchal Churches in Constnatinople/Istanbul As a Reflection Of
    Luther Seminary Digital Commons @ Luther Seminary MA Theses Student Theses 2012 An Architectural Reflection of Community : a Study of the Patriarchal Churches in Constnatinople/Istanbul as a Reflection of the Relationship of Christians and Muslims in the Ottoman Empire Greta Steeber Follow this and additional works at: http://digitalcommons.luthersem.edu/ma_theses Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, History of Christianity Commons, Islamic Studies Commons, and the Islamic World and Near East History Commons Recommended Citation Steeber, Greta, "An Architectural Reflection of Community : a Study of the Patriarchal Churches in Constnatinople/Istanbul as a Reflection of the Relationship of Christians and Muslims in the Ottoman Empire" (2012). MA Theses. Paper 25. This Thesis is brought to you for free and open access by the Student Theses at Digital Commons @ Luther Seminary. It has been accepted for inclusion in MA Theses by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. An Architectural Reflection of Community: A Study of the Patriarchal Churches in Constantinople/Istanbul as a Reflection of the Relationship of Christians and Muslims in the Ottoman Empire By Greta Steeber A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts History of Christianity Luther Seminary 2012 Advisor: Dr. Charles Amjad-Ali Reader: Dr. Sarah Henrich 1 Chapter I The Introduction Constantinople was a city of churches. It was the seat of the Byzantine Christian Empire for over one thousand years and in the course of the Middle Ages had over five hundred churches.
    [Show full text]
  • The Canopy and the Byzantine Church
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Digital Repository @ Iowa State University Architecture Books Architecture 7-20-2017 The Framing of Sacred Space: The Canopy and the Byzantine Church Jelena Bogdanovic Iowa State University, [email protected] Follow this and additional works at: https://lib.dr.iastate.edu/arch_books Part of the Ancient, Medieval, Renaissance and Baroque Art and Architecture Commons, Architectural History and Criticism Commons, Byzantine and Modern Greek Commons, Medieval History Commons, and the Theory and Criticism Commons Recommended Citation Bogdanovic, Jelena, "The Framing of Sacred Space: The Canopy and the Byzantine Church" (2017). Architecture Books. 6. https://lib.dr.iastate.edu/arch_books/6 This Book is brought to you for free and open access by the Architecture at Iowa State University Digital Repository. It has been accepted for inclusion in Architecture Books by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. THE FRAMING OF SACRED SPACE: The Canopy and the Byzantine Church Jelena Bogdanović ii Contents Acknowledgements Notes on sources, translations, and illustrations List of abbreviations List of tables List of maps List of illustrations Introduction Chapter 1 – Ciborium or Canopy? Textual Evidence on Canopies in the Byzantine Church Chapter 2 – Canopies in the Byzantine Church: Archaeological and Architectural Evidence Chapter 3 – Place-Making: The Place of the Canopy
    [Show full text]