By Sharon E. J. Gerstel
Gerstel (Byzantine artwork background and structure, U. of Maryland) analyzes the ornament of the Byzantine sanctuary from the viewpoint of its modern audience, from monk to liturgical celebrant, from bishop to put worshipper. She fairly finds to fashionable readers what was once and is occur
Read or Download Beholding the Sacred Mysteries: Programs of the Byzantine Sanctuary (Monographs on the Fine Arts) PDF
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Additional resources for Beholding the Sacred Mysteries: Programs of the Byzantine Sanctuary (Monographs on the Fine Arts)
The accurate rendering of the draping of the unwound manuscript and the inclusion of wooden rollers at the ends of the scrolls indicate that monumental painters must have been familiar with their use. The scroll held by St. Basil in the sanctuary program of Holy Anargyroi in Kastoria, for instance, is twisted and sags realistically from the weight of the parchment (Fig. 21). In the sanctuary decoration of St. John Chrysostom at Geraki (circa 1300), thin rollers extend from the ends of the depicted scroll (Figs.
72 According to his writings, the archbishop puts on the sticharion, the epitrachelion, the belt, and the epigonation. 73 For the sakkos, which is reserved for the depiction of Christ as high priest (Figs. 74 Episcopal portraits in medieval Macedonia provide pictorial representations of the costume components mentioned by Symeon. I will give only a brief overview. The omophorion was the most distinctive component of the bishop's vestments and was included in episcopal portraiture long before the introduction of the more characteristic polystavrion.
In a scene of Euthymios officiating, the saint holds an unwound scroll over the altar. '°3 Similarly, St. Basil holds an open scroll over the altar in a representation of him officiating in Hagia Sophia, Ohrid (Fig. 6). Three priests stand behind him. The laity is relegated to a subsidiary space sectioned off by columns. 11¢ An anonymous bishop, whom Andre Grabar identifies as the manuscript's patron, is depicted next to the text of the inaudible prayers of the Ektene and the Cherubikon, the prayers for which, according to textual sources, liturgical scrolls would have been unwound.