By Henry Schilb
Read Online or Download Byzantine identity and its patrons: Embroidered aeres and epitaphioi of the Palaiologan and post-Byzantine periods PDF
Similar nonfiction_2 books
China and India already rank one of the world's biggest economies, and every is relocating quickly in the direction of the centre level of the worldwide economic climate. during this strategy various priorities were put on fiscal reforms some time past decades--China taking a extra outward technique and India, until eventually lately, a extra inward one.
This well-established, useful handbook offers step by step suggestions at the evaluate and remedy of geriatric illnesses and issues. This ebook covers prevalence of issues, diagnostic exams, linked diagnoses, scientific implications for mobility, and rehabilitation innovations. A extensive assessment of the consequences of getting older on all physique platforms, specified geriatric issues for laboratory evaluation, thermoregulations, and pharmacology also are mentioned.
- Origami Waarudo Hana to Doubutsu Hen
- Clause structure of the Shimaore dialect of Comorian (Bantu)
- The God Man: The Life, Journeys and Work of Meher Baba
- Catastrophic Events Caused by Cosmic Objects
- Oracle SOA Suite 11g Handbook
Extra info for Byzantine identity and its patrons: Embroidered aeres and epitaphioi of the Palaiologan and post-Byzantine periods
Perhaps the most famous extant example of the type of curtain that would hang in a templon or doorway, like the two described in this inventory, is the Nun Jefimija’s curtain for the Royal Doors of the Chilandar Monastery Katholikon, Mount Athos of circa 1399 (figure 91). Inventories and typika such as “Rule of Michael Attaleiates” are helpful for understanding how liturgical textiles were described and which terms were used to describe them. The word “katapetasma,” however, refers in this single text specifically to a type of curtain for the templon and more generally to other types of curtains and hangings.
39 Johnstone, The Byzantine Tradition in Church Embroidery, 114. ”; Johnstone, The Byzantine Tradition in Church Embroidery, 114; Alfred J. Andrea, Contemporary Sources for the Fourth Crusade, vol. 29, The Medieval Mediterranean: Peoples, Economies and Cultures, 400–1453 (Leiden: Brill, 2000), 226–27, 39. 36 was meant to cover the diskos, and the other was meant to cover the chalice. This is perhaps an obvious point, but it is a point worth noting. 42 The iconography, also damaged, reinforces the distinction.
Since aëres and epitaphioi are characteristically Orthodox Christian textiles, I have not compared or contrasted them with analogous textiles of the Latin West. D. , University of Illinois at Urbana-Champaign, 2002). 21 Maria Theocharis, “Afierotikai epigrafai epi amfion tou Atho,” Theologia 28 (1957): 452–56; Maria Theocharis, “Anekdota amfia tes Mones Faneromenes Salaminos,” Theologia 27 (1956): 325–33; Maria Theocharis, “Chrysokenteta amphia,” in The Holy and Great Monastery of Vatopaidi: Tradition, History, Art (Mount Athos: The Monastery of Vatopaidi, 1998), 421–24; Maria Theocharis, “Church Gold Embroideries,” in Sinai: Treasures of the Monastery of Saint Catherine, ed.