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2023, Saint Demetrios in Medieval Georgian Art
The cult of St Demetrios, the Great Martyr of the Christian Church, the history of his holy relics, and religious, historical and sociopolitical aspects relating to their veneration, along with separate images and hagiographic cycles of the saint, surviving from the Middle Ages, have long been addressed in Byzantine studies. However, in Georgia, it was the Georgian redaction of the Vita of St Demetrios that became the subject of scholarly interest, with other aspects of his cult having been largely underexplored. This should not be surprising, given the lack of knowledge regarding the veneration of the saint in Georgia. Written records are scarce, while his images featured on works of art appear traditional at first sight, and therefore less notable. The veneration of St Demetrios attracted more interest after the discovery of a small chapel in the Dodorka Monastery of the Mother of God at Davitgareji in 2015, the largest portion of wall paintings of which is taken up by the hagiographic cycle of St Demetrios–something that was extremely uncommon to Georgia. The discovery has determined the need to revisit the topic of the veneration of the great saint in medieval Georgia, and has raised questions that are highly relevant not only for Georgian, but also for Byzantine studies. This book is a first attempt to engage with the theme of the veneration of St Demetrios in medieval Georgia through the study of written records, the history of holy relics and images surviving in the Church of St Demetrios, and in different works of art, such as wall paintings, sculptures, miniatures, and chased and painted icons.
Zograf
The paper addresses a recently discovered rock-hewn chapel in the Davitgareji Desert, which has preserved late twelfth-early thirteenth century wall paintings dominated by a cycle of St Demetrios. The cycle, which finds no parallel in Georgia, is remarkable in many regards and raises important questions as to the chronology and geographical spread of such cycles, the provenance of unknown iconographical redactions, the history of the relics of St Demetrios, the function of the chapel dedicated to the saint, and the interaction between Georgian and Byzantine artistic and cultural traditions, in general.
The Proceedings of the Institute of History and Ethnology, XIV-XV, 2017
The paper deals with an “archaic group” of the palimpsest wall paintings found in the north chapel (labeled diakonikon by the inscription) of the main rock-cut church of Udabno Monastery in Gareji. Previously it was considered to present the earliest life cycle of St. Davit Garejeli’s Life. The above consideration existed despite the fact that the mural program does not show correlation with existing hagiographic text. Based on the thorough analysis, existence of the scenes from the life narrative of St. Davit Garejeli in the north chapel has been rejected and a new explanation was given.
Dumbarton Oaks Papers , 2021
A Byzantine miniature mosaic in Sassoferrato, Italy, has long been studied more for its frame than the mosaic. This paper first examines the mosaic of c. 1300, especially the rampant lion on St. Demetrios’s shield, and suggests that Michael Glabas Tarchaneiotes was the patron of the icon. A century and half later, it was reframed and enclosed it in a painted wooden box. This double re-framing associates the ensemble with Pope Paul II (1464–71), the principal European collector of miniature mosaic icons. The frame’s Greek letter forms are shown to be ancient not Byzantine and simulate the stoichedon style of Greek epigraphy during the fifth-fourth centuries BCE. It is argued that Thomas Palaiologos had the icon reframed to be a gift to Paul II.
Zograf, 2015
The article deals with a little known ensemble of wall paintings at the Church of the Saviour in Chvabiani, Upper Svaneti, Georgia. The initial decoration of the church dated to 978-1001 has survived mainly in the apse. The badly preserved Theophany in the conch attracted the attention of scholars who analyzed its iconography. The Apostles in the lower zone, however, were considered to be repainted at a later date. Our examination of these wall paintings revealed no traces of later additions. Through the analysis of technique and style we aim to prove that the both compositions belong to the turn of the tenth to eleventh century. These wall paintings show unusually high quality and close affinities with Byzantine art of this period. In our view, they could be a work of a visiting artist, probably a Georgian trained at some major Byzantine artistic center. He may well have been among the artists working on wall paintings at the cathedrals built and decorated by order of kings and church hierarchs during the late tenth to early eleventh centuries, in Tao-Klarjeti or other lands of the Georgian kingdom still under formation.
Scrinium, 2006
Mother of the Georgians», the traditional illuminator of Georgia, 2 is believed to have brought Christianity to Eastern Georgia around 335 (her memory is celebrated on January 14th); Coptic and Byzantine writers of later dates called her theognosté, «she who made God known» to the Georgians. 3 The Old Georgian Vita of St. Nino forms a part of Conversion of Georgia [henceforth: MK], 4 which served as one of the sources of the Geor-1 This article is mostly based on two papers read at the Institut für Iranistik (Freiuniversität, Berlin), 10th December 1994, and at the Eighth Caucasian Colloquium,
With a history stretching back about sixteen centuries, the church of St George in Sofia is one of the most emblematic landmarks of the city. The three mural layers represent the leading trends in the Byzantine art of the period when they were created: from the eleventh to the fourteenth century. This study offers a new interpretation of the epigraphic data from the scrolls of the saints, which are depicted in the second layer. By analyzing the relevant literary sources – wherever possible – the study reveals the importance of these texts for the spiritual aspirations of their reading publics.
Metamorphoses. Art Readings 2023 (ed. Iva Dosseva, Margarita Kuyumdzhieva, Ralitsa Rousseva), Sofia: Institute of Art Studies, Bulgarian Academy of Sciences, 2024
The church of St. George at Pološko represents an important monument from the Macedonian Medieval Art. The church was erected in the middle of the fourteenth century, a period of important historical changes, theological discussions and new artistic trends. The study of the fresco paintings of the church contributes to the understanding of this period and of the artistic and cultural exchange in the Balkans. Thus, two depictions of saints represented in the lower zone of the church are of special interest: the representation of St. Nicholas the Warm-hearted Protector and St. Simeon Stilytes depicted with his ulcerous leg. These two representations reveal the connection of St. George at Pološko with the monuments of Kastoria. The objective of this paper is to contribute to the study of the monuments of Kastoria's artistic group and to the study of the cultural and artistic exchanges in the 14th century Balkans.
The article deals with a little known ensemble of wall paintings at the Church of the Saviour in Chvabiani, Upper Svaneti, Georgia. The initial decoration of the church dated to 978– 1001 has survived mainly in the apse. The badly preserved Theophany in the conch attracted the attention of scholars who analyzed its iconography. The Apostles in the lower zone, however, were considered to be repainted at a later date. Our examination of these wall paintings revealed no traces of later additions. Through the analysis of technique and style we aim to prove that the both compositions belong to the turn of the tenth to eleventh century. These wall paintings show unusually high quality and close affinities with Byzantine art of this period. In our view, they could be a work of a visiting artist, probably a Georgian trained at some major Byzantine artistic center. He may well have been among the artists working on wall paintings at the cathedrals built and decorated by order of kings and church hierarchs during the late tenth to early eleventh centuries, in Tao-Klarjeti or other lands of the Georgian kingdom still under formation.
Iconographica, 2011
The present article focuses on medieval Georgian cult icons covered with precious metal repoussé revetment. The practice of sheathing of painted images in precious metal has a complex character and one of the explanations of this attitude, which goes back to the early Christian times, is a linkage between icons and relics. This attitude illustrates that icon veneration practice inherited forms encountered in the cult of relics, particularly covering of the substance endowed with supernatural powers with precious materials. Multifaceted interrelation between relics and icons is also revealed in medieval Georgian icons with double-side metal revetments, echoing the precious reliquaries for housing of Christian relics.
Zograf, 2022
In this article a miraculous icon of the Virgin Hodegetria with twelve Great Feast (Dodekaorton) scenes (third quarter of the fourteenth c.) in the church of the Dormition of the Virgin in Nessebur (Mesembria) in Bulgaria is presented. The icon, which belongs to the category of inlaid icons, bears a silver revetment (eighteenth-nineteenth c.). The iconography, as well as the style and the technique of painting, seems closely related to the Palaeologan icons of the second and mainly the third quarter of the fourteenth century. This allows us to suppose that the main icon, as well as the framing icon, are works of anonymous painters, probably from a painting workshop of Constantinople or a local one, influenced or formed in the Byzantine capital.
Antje Bosselmann-Ruickbie (ed.), New Research on Late Byzantine Goldsmiths’ Works (13th-15th Centuries) / Neue Forschungen zur spätbyzantinischen Goldschmiedekunst (13.-15. Jahrhundert), Byzanz zwischen Orient und Okzident 13 (Mainz 2019) 43-53
This chapter is devoted to a Late Byzantine mosaic icon and its silver frame, both known since the 15th century, and now kept in the Museo Civico in Sassoferrato. The icon, a precious object in terms of material and technique, and its frame, complement each other and present a complex and outstanding programme of veneration of St Demetrios of Thessaloniki. Elements are the representations of the saint itself, as well as an ampulla containing the holy myron and inscriptions referring to him. This unusual programme asks for a specific commission and, indeed, the emblems in the corners of the frame point to a member of the imperial family of the Palaiologoi, probably Demetrios Palaiologos (c. 1296-1344), despot of Thessaloniki, with a deep veneration of St Demetrios.
Metamorphoses. Art Readings. I.2023. Old Art Module, 2024
It is about the iconographic program of a hermitage in a strategic passage northwards to Thessaloniki, which is based on the depiction of the most venerated warrior saints. The proposed interpretation is connected to the ideology of the protection of the Byzantine army by the warrior saints.
RULER, STATE AND CHURCH ON THE BALKANS IN THE MIDDLE AGES. IN HONOUR OF THE 60th ANNIVERSARY OF PROFESSOR DR. PLAMEN PAVLOV, 2020
Societal Studies, 2012
The subject of our interest is consideration of the issue of sainthood in Georgian hagiographic texts, particularly in the classical specimen of Georgian literature—The Life of St. Gregory of Khandzta from A.D. 951, which manifests four essential components of the hagiographical pattern: 1. Distinctiveness of a saint; 2. Consideration of the saint’s artistic image as a “spiritual hero” (In this case special attention is paid to artistic and aesthetic function of the miracle); 3. The main aspects of ascetic life; 4. The saint’s self-sacrifice, which once more approves the idea of the triumph of good over evil. The juxtaposition of The Life of St. Gregory of Khandzta with Byzantine or Roman hagiographic texts leads one to the conclusion that definite stereotypes of the compositional pattern took shape at the dawn of Christian literature, with the Bible being their source.
This text tries to draw a general view of the development of the Christian Orthodox art in the 16 th and 17 th centuries. The author represents in brief the main monuments and artists during the above period on the Balkans as well as the interactions between different cultures in historical context. Special interest is given to the art appeared on Mount Athos and the role of Patriarchate of Constantinople as a political and spiritual factor in the Ottoman empire and their influence in the Trans-Danubian principalities. Most of the existing bibliography on this subject is presented and analyzed. In his critical reading of the available publication E. Moutafov suggests for instance that it is more accurate to speak about Cretan painters on Mount Athos, rather than about the presence of a Cretan school in the artistic processes there. On the hand, when
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