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Byzantine Ivory Caskets

**Byzantine Casket with Mythological and Combat Scenes,** 4th quarter of the 10th century, Ivory, 11.5×41.5×17.5 cm, Musée de Cluny, Paris, France (Photo Credit: Amalia Spiliakou, May 2023)

Byzantine Ivory Caskets, also known as covered boxes, represent exquisite examples of medieval artistry and craftsmanship. These small, intricately carved containers were crafted in the Byzantine Empire during the early medieval period, primarily between the 6th and 12th centuries. Made from luxurious materials such as ivory, these Caskets served a variety of purposes, ranging from holding religious relics to storing precious items like jewelry or cosmetics. Adorned with elaborate motifs, often depicting religious scenes, mythological figures, or intricate geometric patterns, Byzantine Ivory Caskets not only served functional roles but also conveyed the wealth, power, and artistic sophistication of the Byzantine civilization. These objects provide valuable insights into the social, cultural, and religious contexts of the Byzantine Empire.

In the present day, around 125 ivory Caskets endure, each bearing its unique journey through time and wear, with approximately 50 adorned in secular motifs. These elegant Caskets stand as a testament to Byzantine artistry, representing a remarkable legacy of secular expression preserved amidst the sands of time. Their survival marks them as the paramount example of Byzantine secular art, offering a glimpse into the aesthetic tastes and cultural nuances of an empire steeped in opulence and sophistication.

Intricately carved and made of transverse sections of elephant tusks, the Byzantine Caskets were more than mere receptacles; they were vessels of cultural significance and practical utility. Their intricate reliefs, often depicting a blend of pagan mythology and Christian iconography, hint at their multifaceted functions. Those adorned with scenes of Christ’s miraculous healings likely served as vessels for safeguarding the sacred elements of the Eucharist, underscoring their role in religious rituals and devotion. Conversely, Caskets embellished with pagan motifs might have been employed for storing personal effects like valuable documents, cosmetics or jewelry, reflecting the interplay between secular and religious spheres in Byzantine society. Though their precise origins remain elusive, scholars speculate that these Caskets were crafted in Constantinople or the Byzantine provinces of North Africa or Syria-Palestine, regions renowned for their ivory craftsmanship. Despite the enigma surrounding their provenance, Byzantine Ivory Caskets endure as tangible manifestations of the empire’s artistic prowess and spiritual fervour.

During the Byzantine period, ivory held a revered status as a symbol of luxury, prestige, and religious devotion. The Byzantines prized ivory for its exceptional beauty and workability, utilizing it in a myriad of contexts ranging from religious artefacts to secular luxury items. Ivory was extensively employed in the creation of intricate carvings, including religious icons, diptychs, and triptychs, which adorned churches, palaces, and private collections and Caskets as containers of precious secular or religious treasures. These exquisite ivory artworks served not only as expressions of faith but also as tangible manifestations of wealth and power. Furthermore, ivory was utilized in the production of practical items such as furniture inlays, game pieces, and personal accessories, reflecting its versatility and widespread appeal across various aspects of Byzantine society. The use of ivory persisted throughout the Byzantine period, leaving an indelible mark on the art, culture, and material wealth of the empire.

**Byzantine Casket with Mythological and Combat Scenes,** 4th quarter of the 10th century, Ivory, 11.5×41.5×17.5 cm, Musée de Cluny, Paris, France https://www.facebook.com/photo/?fbid=747127510777426&set=a.547320410758138

Among these remarkable artefacts, the Byzantine ivory Casket of the Musée de Cluny in Paris stands as one of my favourites. Crafted in Constantinople around the turn of the millennium, this Casket is a testament to the refined tastes of the secular elites within the court of the Macedonian dynasty. Delicately adorned with finely carved ivory panels, it depicts intricate scenes drawn from the legendary exploits of Heracles and various other tales of Greek mythology to epic battles and chariot races. Each panel is a masterpiece of craftsmanship, capturing the essence of both ancient lore and medieval life. Undoubtedly intended for domestic use within the opulent confines of aristocratic households, this Casket serves as a tangible link between the classical past and the burgeoning cultural landscape of Byzantium.

As one marvels at this masterpiece within the halls of the Cluny Museum, one cannot help but be transported back in time, envisioning the opulence and splendour of the Byzantine era.

For a PowerPoint Presentation, please… Check HERE!

Lion from a Grave Monument in the Canellopoulos Museum

**Lion from a grave monument,** 4th century BC, White Marble, Height: 41.5 cm, Paul and Alexandra Canellopoulos Museum, Athens, Greece – Photo Credit: Amalia Spiliakou, Museum of Cycladic Art, *Chaeronea, 2 August 338 BC: A day that changed the world* Exhibition, February 2024

The lion sits on his haunches and looks straight ahead, with his mouth half open, evidently portrayed as growling. Anatomical details of the head have been realistically rendered. The eyes are small and fairly deeply set, the nose flat and wide. The slender, supple body and the swelling of the chest and leg muscles suggest tension. The rich mane has dense, thick, unruly curls, that were divided from each other by means of a drill. They cover the head, the upper part of the spine, the neck and the upper part of the chest. A crest of curls runs down the spinal ridge. The curls are rendered without the sharp tips that are usual on the Attic lions of the 4th century B.C. The long tail runs under the right hind leg and in snake-like curves ends in a tuft over the right haunch. This is how the Lion from a Grave Monument in the Canellopoulos Museum is described by the Museum experts, and I couldn’t agree more… https://camu.gr/en/item/epitymvio-liontari/

On the 17^th of February, while visiting the Chaeronea, 2 August 338 BC: A Day That Changed the World Exhibition at the Cycladic Museum, I was captivated by the Lion from the Canellopoulos Museum. The statue’s imposing presence immediately drew my thoughts to grave monuments of lions in ancient Greek art, which are emblematic of power, courage, and enduring legacy. These sculptures, often placed atop graves, served as guardians and symbols of honour for the deceased. The lion’s fierce yet dignified expression evoked the valour of fallen warriors and the deep respect afforded to them in Greek culture. This connection underscored the lion’s role as a potent symbol across various contexts, from battlefield commemorations to funerary art, illustrating the profound layers of meaning that these majestic creatures held in ancient Greek society.

At the Chaeronea Exhibition, the Canellopoulos Lion is placed facing a sketch showing how the deceased were positioned in the Polyandrion of the Theban Sacred Band. This arrangement piques my eagerness to examine the monumental Lion of Chaeronea as well. This iconic grave monument, erected to honour the fallen Theban warriors of the Battle of Chaeronea, embodies the valour and enduring legacy of those who perished. Both sculptures’ powerful presence and dignified expression serve as a testament to the ancient Greeks’ deep reverence for their heroes, making them a compelling subject for exploration.

**Lion of Chaeronea,** 4^th century BC, grey local stone, Height: 5.50 m, Chaeronea, Greece https://www.tripadvisor.com/Attraction_Review-g13326468-d13225685-Reviews-Lion_of_Chaeronea-Chaeronea_Boeotia_Region_Central_Greece.html#/media-atf/13225685/293530509:p/?albumid=-160&type=0&category=-160

The Lion of Chaeronea stands as a significant symbol of ancient Greek history, commemorating the Battle of Chaeronea in 338 BCE, where Philip II of Macedon and his son, Alexander the Great, decisively defeated the combined forces of Athens and Thebes. This battle marked the end of Greek city-states’ independence and the rise of Macedonian dominance, setting the stage for Alexander’s future conquests and the spread of Hellenistic culture. The monument is believed to honour the Sacred Band of Thebes, an elite military unit renowned for its bravery and cohesion, which was annihilated during the battle. The Lion of Chaeronea thus serves as both a memorial to the fallen soldiers and a pivotal marker of the power shift that shaped the course of Western civilization.

According to the Chaeronea Museum experts… At the entrance of Chaeronea, at a distance of 13 kilometres from the city of Livadia, stands a marble pedestal with a large lion. The tomb monument was erected in honour of the Theban soldiers of the ‘sacred band’ who fell in the Battle of Chaeronea in 338 BC, in which the Macedonians emerged victorious. When after his victory Philip II allowed the burial of the dead, the Lion of Chaeronea was erected to mark their burial place. Indeed, excavations at the site brought to light the skeletons of 254 men and some of their weapons.

The statue of the Lion is 5.30 meters tall and is depicted sitting on his hind legs. The lion is considered to symbolize the heroism of the soldiers of Thebes, which Philip II himself had recognized. The Lion was revealed after excavations in 1818, broken into five pieces. It was restored standing on a 3-meter-high pedestal. Today it is located next to the Archaeological Museum of Chaeronea, in front of a row of cypress trees.

For a Student Activity, please… Check HERE!

Bibliography: https://www.mthv.gr/el/pera-apo-to-mouseio/peripatos-sti-boiotia/arhaiologiko-mouseio-haironeias-leon-tis-haironeias/#image-2 and https://camu.gr/en/item/epitymvio-liontari/

The Cathedral of Santiago de Compostela and the Goya Tapestries

**Francisco de Goya y Lucientes,** 1746-1828
**An Avenue in Andalusia or The Maja and the Cloaked Men (detail),** 1777, Royal Tapestry Factory, from a Goya Cartoon, Tapestry – Wool and silk, 337×217 cm, Santiago de Compostela Cathedral Collection, Spain https://artsandculture.google.com/asset/an-avenue-in-andalusia-or-the-maja-and-the-cloaked-men-royal-tapestry-factory-from-a-goya-cartoon/mAFzZaxpTqLttA

On the 10^th of May, I visited The Cathedral of Santiago de Compostela and the Goya Tapestries, among the masterpieces I was anxious to see intrigued by their unbelievable charm and allure …

Francisco Goya, renowned for his masterful paintings and prints, also delved into the realm of tapestry cartoons, creating a series of remarkable works that showcased his artistic versatility. Commissioned by the Spanish royal family, Goya produced a collection of tapestry cartoons between 1775 and 1792, intended to be transformed into large-scale tapestries to adorn the royal residences. These cartoons, characterized by their intricate detail, dynamic compositions, and vibrant storytelling, demonstrated Goya’s adeptness in translating his painterly vision into the medium of woven textiles. The tapestries created from his designs adorned the grand interiors of palaces, reflecting the royal court’s opulence and Goya’s unique ability to capture the essence of human experience through his art.

**Francisco de Goya y Lucientes,** 1746-1828
**An Avenue in Andalusia, or The Maja and the Cloaked Men,** 1777, Oil on Canvas, 275×190 cm, Prado Museum, Madrid, Spain https://www.museodelprado.es/en/the-collection/art-work/an-avenue-in-andalusia-or-the-maja-and-the/a4af7051-a0c2-4a63-8aef-5fa080890873
**An Avenue in Andalusia or The Maja and the Cloaked Men,** 1777, Royal Tapestry Factory, from a Goya Cartoon, Tapestry – Wool and silk, 337×217 cm, Santiago de Compostela Cathedral Collection, Spain https://artsandculture.google.com/asset/an-avenue-in-andalusia-or-the-maja-and-the-cloaked-men-royal-tapestry-factory-from-a-goya-cartoon/mAFzZaxpTqLttA

The Cathedral Museum of Santiago de Compostela houses an exceptional collection of tapestries, originally woven at the Royal Tapestry Factory of Santa Bárbara from designs by the celebrated Francisco Goya. These tapestries, based on cartoons mostly preserved at the Prado Museum, were part of a commission by King Charles III between 1777 and 1780 intended to adorn the Royal Palace of El Pardo. The illustrious Pedro Acuña y Malvar, a canon who served as Secretary of State for Justice under King Charles IV, bequeathed these artworks to the museum upon his death in 1814. Acuña, noted for his significant art collection in Madrid, thus ensured that the Cathedral Museum became the custodian of these invaluable cultural treasures, enriching its offerings and preserving a vital piece of Spain’s artistic heritage within the sacred walls of Santiago Cathedral.

**Francisco de Goya y Lucientes** (1746-1828)Tapestries including **An Avenue in Andalusia or The Maja and the Cloaked Men,** Wool and silk, 337×217 cm, Santiago de Compostela Cathedral Collection, Spain – Photo Credit: Amalia Spiliakou, May 10, 2024

Francisco Goya’s artistic legacy is marked by his masterful exploration of costumbrista themes and his adept use of colour and light. His tapestries, such as The Maja and the Cloaked Men, eschew religious motifs in favour of depicting local customs and traditions. Through these works, Goya invites viewers into the vibrant world of 18th-century Andalusia, capturing the essence of everyday life with keen observation and wit. His cartoons, serving as blueprints for the tapestries, reveal his meticulous attention to detail and his ability to convey emotion through the interplay of light and shadow. Goya’s use of wool for darker hues and fine silk burlap for lighter tones further accentuates the richness of his palette, showcasing his unparalleled skill as both a painter and a storyteller.

**Boys Playing Soldiers,** 1777, Royal Tapestry Factory, from a **Francisco de Goya y Lucientes** (1746-1828) Cartoon, Tapestry – Wool and silk, 337×217 cm, Santiago de Compostela Cathedral Collection, Spain – Photo Credit: Amalia Spiliakou, May 10, 2024

The exhibition of Goya’s tapestries at the Cathedral Museum provides a captivating glimpse into the artist’s oeuvre and the cultural milieu of his time. Originally housed in the cathedral’s tailor’s workshop, these remarkable works were later unveiled to the public during the Corpus Christi festivities. Now, as part of the museum’s permanent collection, these tapestries are prominently displayed in dedicated rooms, offering visitors a comprehensive overview of Goya’s contributions to the art of tapestry-making. The legacy of Pedro Acuña y Malvar, who bequeathed these treasures to the cathedral, ensures that Goya’s legacy survives, providing a testament to the enduring significance of his work in shaping the artistic landscape of Spain.

For a Student Activity, please… Check HERE!

For a PowerPoint of Goya’s Tapestries in the Museum of the Cathedral de Santiago de Compostela, please… Check HERE!

Bibliography: https://www.museodelprado.es/en/the-collection/artist/goya-y-lucientes-francisco-de/39568a17-81b5-4d6f-84fa-12db60780812 and https://artsandculture.google.com/story/BQXxc6wiofP4Lw

The Labours of the Months by Luca della Robbia

**Luca della Robbia**, 1399/1400–1482
**Labours of the Months: June,** 1450s, Glazed terracotta, Diameter: 57 cm, Victoria and Albert Museum, London, UK https://www.wga.hu/frames-e.html?/bio/r/robbia/luca/biograph.html

…Which gives into the triumphant and lovely / study, / that has such talent and order and measure / that it represents angelic exultation, / With complete art in inlays and painting, / in perspective and carvings sublime, / and in great mastery of architecture. / There are great numbers of highly ornate books / and vases of alabaster and chalcedony / that are decorated with gold and silver. / And all things there are beautiful and good, / some by nature and others with human talent / made thus with whole perfection… This is how, in Terze Rime, the anonymous Italian 15th-century poet describes the famous studietto, created for Piero de’ Medici in the 1450s. It is the room for which the terracotta roundels of The Labours of the Months by Luca della Robbia were created to adorn the ceiling. https://www.jstor.org/stable/3048729?read-now=1&seq=5#page_scan_tab_contents

In the context of the Renaissance, a studietto or studiolo was a personal space, often elaborately decorated with paintings, sculptures, and frescoes that reflected its owner’s intellectual pursuits and tastes. These rooms were not just private retreats but also places to store and exhibit collections that demonstrated the owner’s wealth, power, and intellectual interests. The decoration and objects within often had symbolic meanings related to virtues, wisdom, and learning. The Medici Palace, a museum since 1974, reflects the grandeur and influence of the Medici family throughout its architecture and the art it houses. Within its walls, in the early 1450s, a studietto was created for Piero de’ Medici, unfortunately destroyed, when the Medici Palace was remodelled in the 17th century. According to Paula Nuttall… the studietto was a small, intimate room intended for study, contemplation, and display. Here were kept the most precious objects in the Medici’s collection: costly illuminated books, classical coins, cameos and vases, medieval ivories and goldsmiths’ work, and a tiny painting by the great Netherlandish master Jan van Eyck. Piero, who suffered from gout and was often confined indoors, is said to have taken great delight in being carried to his studietto, whiling away the hours in contemplating all these objects. https://www.vam.ac.uk/blog/museum-life/twenty-objects-twenty-years-labours-months-florence-c1450

The **Luca della Robbia roundels of the Labours of the Months** as displayed in the Victoria and Albert Museum, London, UK
https://umbriaandtuscanyunravelled.blogspot.com/2015/06/object-in-focus-june-2015-june-one-of.html

The **Luca della Robbia roundels of the Labours of the Months** as displayed in the Victoria and Albert Museum, London, UK https://commons.wikimedia.org/wiki/File:Luca_della_robbia,_volta_dello_studiolo_di_piero_de%27_medici.JPG

Piero de Medici’s studietto ceiling, crafted by Luca della Robbia, stands as a testament to the innovative spirit of the Renaissance. Employing the much-admired tin-glazed terracotta technique that della Robbia perfected in the early 15th century, the ceiling featured twelve intricately designed roundels, each representing a different Labour of the Month. Unlike popular della Robbia relief sculptures, these roundels boast naturalistic paintings in shades of white and blue, colours achieved through an experimental method seldom replicated. The edges of each roundel are adorned with sculpted leaf patterns, subtly detailed in low relief, offering a textural contrast to the smooth, painted centers. This ceiling, decidedly ornate and uncharacteristically detailed for its time, reflected not only the artistic ambition of della Robbia but also the grandeur of the room it overseed, a fitting canopy for the collection of curiosities and treasures it sheltered.

**Luca della Robbia**, 1399/1400–1482
**Labours of the Months,** 1450s, Glazed terracotta, Diameter: 57 cm, Victoria and Albert Museum, London, UK
https://umbriaandtuscanyunravelled.blogspot.com/2015/06/object-in-focus-june-2015-june-one-of.html

In the mid-15th century, the studietto in the Medici Palace was a marvel of Florentine artistry. These resplendent with the most worthy figures inspired awe in all who entered, as noted by the architect Filarete. This intimate chamber, adorned to stir curiosity and admiration, met an untimely demise during the palace’s 17th-century remodelling. The surviving roundels, treasures of Renaissance art, found their way into a private Italian collection before being acquired by the Victoria and Albert Museum in 1861. Today, these pieces form the heart of a reconstructed space at the V&A, meticulously designed to evoke the original studietto’s ambience!

For a PowerPoint Presentation of the 12 Labours of the Months by Luca della Robbia in the Victoria and Albert Museum in London, please… Check HERE!

Bibliography: https://www.jstor.org/stable/3048729?read-now=1&seq=5#page_scan_tab_contents Some Unknown Descriptions of the Medici Palace in 1459 by Rab Hatfield, The Art Bulletin, Vol. 52, No. 3 (Sep. 1970), pp. 232-249 (18 pages)

The Cave of Altamira

**Cave of Altamira, Paleolithic Cave Art,** Santillana del Mar, Cantabria, SpainScientists believe the paintings date from c. 14,820 to 13,130 years ago
The original Cave of Altamira is closed to the public, but a Replica Cave and Museum were built nearby in 2001 by Manuel Franquelo and Sven Nebel, faithfully reproducing the Cave and its Art.
Photo Credit: Mariola Salceda

Nestled in the verdant landscapes of northern Spain, The Cave of Altamira stands as a testament to the artistic prowess and ingenuity of our prehistoric ancestors. This remarkable archaeological site often hailed as the “Sistine Chapel of Prehistoric Art,” offers a captivating glimpse into the lives and minds of the people who roamed the Earth over 20,000 years ago.

Discovered in the late 19th century, the cave’s walls are adorned with stunning depictions of bison, deer, horses, and other animals, rendered in vivid hues of red, black, and ochre. These paintings are not merely decorative, they are believed to hold significant cultural and possibly spiritual meaning for the Upper Paleolithic societies that created them.

The Cave of Altamira’s discovery is a tale of serendipity, curiosity, and a bit of luck, intertwining the lives of a local landowner and his inquisitive daughter. In 1868, Modesto Cubillas, a hunter from the Cantabrian region of Spain, stumbled upon the entrance to a cave on the estate of Marcelino Sanz de Sautuola. Though Cubillas mentioned the cave to Sautuola, it wasn’t until a decade later that its true significance was unveiled. Marcelino Sanz de Sautuola, an amateur archaeologist and nobleman with a keen interest in natural history, began exploring the cave in 1875. Initially, he found nothing more than a few animal bones and flint tools, which piqued his interest but did not hint at the artistic treasure that lay within.

The breakthrough came in 1879 when Sautuola returned to the cave with his eight-year-old daughter, María. As the story goes, while her father was busy examining the cave floor, young María wandered off and looked up at the ceiling. She was the first to notice the vivid paintings of bison, which she excitedly called to her father’s attention, describing them as “painted bulls.” Sautuola was astounded by the discovery and immediately recognized the importance of the paintings. He published his findings in 1880, suggesting that the artwork was prehistoric. However, his claims were met with scepticism and ridicule by the scientific community, which doubted the authenticity of such sophisticated art being so ancient. It wasn’t until the early 20th century when other similar cave paintings were discovered across Europe, that the significance of Altamira was universally acknowledged, and the cave received the recognition it deserved.

The art discovered in the Cave of Altamira is a breathtaking collection of Paleolithic paintings and engravings, primarily featuring vivid depictions of animals such as bison, deer, horses, and wild boars. These images, rendered in red, black, and ochre pigments, showcase a remarkable understanding of perspective, movement, and naturalism, with many of the figures appearing lifelike and dynamic. The cave’s ceiling is particularly famous for its polychrome bison, which seem to leap off the rock surface, demonstrating the prehistoric artists’ advanced skill and creativity. This extraordinary art provides a profound insight into the lives, beliefs, and artistic achievements of our ancient ancestors.

In addition to its iconic animal depictions, the Cave of Altamira features non-iconic art that includes abstract shapes and handprints, adding to the cave’s enigmatic and culturally rich tapestry, and offering a different perspective on prehistoric expression. The handprints, created by placing hands against the cave wall and blowing pigment around them, result in striking negative images that convey a direct human presence from millennia ago. These stencilled hands, along with various geometric patterns and symbolic marks, suggest a complex cultural and possibly ritualistic significance. This non-iconic art complements the more detailed animal figures, highlighting the multifaceted nature of the early human artistic endeavour and providing deeper insights into the cognitive and social practices of the Upper Paleolithic inhabitants.

Today, the Cave of Altamira is celebrated as a cornerstone in the study of prehistoric art, offering invaluable insights into the creativity and cultural practices of our distant ancestors. The tale of its discovery remains a fascinating chapter in the annals of archaeology, underscoring the importance of open-mindedness and the unexpected contributions of youthful curiosity.

On the 15^th of May, I was fortunate to visit The Replica Cave and Museum of Altamira with my ‘Art Group’ friends and my colleague and dear friend Mariola Salceda from the University of Saragoza… It was truly a once-in-a-lifetime experience, a convergence of history, art, and friendship that left me utterly speechless. It was a journey through time, a profound encounter with humanity’s earliest expressions of creativity, and a moment I shall cherish forever.

For the PowerPoint on Paleolithic Cave Art in Spain, please… Check HERE!

Bibliography: https://www.cultura.gob.es/mnaltamira/en/home.html and https://www.bradshawfoundation.com/spain/altamira/index.php and https://artsandculture.google.com/story/ZAVhI3eo6sPyJA

Constantine the Great

**Homilies of Gregory of Nazianzus, Constantine and the Battle of the Milvian Bridge**, **folio 440r,** (detail), 879-882 AD, Byzantine Illuminated Manuscript, Illustrated painted Parchment, Bibliothèque nationale de France. (BnF MS grec 510), Paris, France https://commons.wikimedia.org/wiki/File:BnF_MS_Gr510_folio_440_recto_-_detail_-_Constantine%27s_Vision_and_the_Battle_of_the_Milvian_Bridge.jpg

And while he was thus praying with fervent entreaty, a most marvelous sign appeared to him from heaven, the account of which it might have been hard to believe had it been related by any other person. But since the victorious emperor himself long afterwards declared it to the writer of this history, (1) when he was honored with his acquaintance and society, and confirmed his statement by an oath, who could hesitate to accredit the relation, especially since the testimony of after- time has established its truth? He said that about noon, when the day was already beginning to decline, he saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and bearing the inscription, IN HOC SIGNO VINCES (Conquer by this) … This phrase is traditionally associated with Constantine the Great and his vision before the Battle of the Milvian Bridge in 312. According to early Christian historian Eusebius, Constantine saw this sign in the sky urging him to adopt the Christian cross as his standard. https://www.u.arizona.edu/~afutrell/404b/euseb%20life%20c.htm

The 9th-century Byzantine illuminated manuscript known as the Homilies of Gregory of Nazianzus, housed in the Bibliothèque Nationale de France, is a particularly exquisite example of Byzantine book art and scholarship. Codex Grec 510, features a collection of selected homilies by Gregory of Nazianzus, a central figure in the formulation of the Nicene Creed and a master of Early Christian theology. This manuscript is celebrated for its aesthetic and artistic value, containing numerous illuminations that include elaborate headpieces and initial letters, which are executed in vibrant colours and gold, reflecting the sophisticated, luxurious, and highly skilled artistry of Byzantine manuscript illumination of this period. These visual embellishments not only highlight the sacred content but also serve to guide the reader’s experience of the text. The codex is a testament to the religious devotion, intellectual fervor, and artistic sophistication of Byzantine culture, providing insights into the spiritual and cultural life of the era.

Created in the late 9th century, this fine manuscript stands as a testament to the teachings of Gregory of Nazianzus, a significant theological figure from the fourth century. It was meticulously produced as an elaborate gift for Emperor Basil I, the progenitor of the Macedonian dynasty, courtesy of Patriarch Photios, a renowned scholar of Byzantium. This manuscript is distinguished by its forty-six full-page miniatures; however, less than half of these are directly reflective of the sermons it contains. Most of the artwork instead offers a visual exploration of the Byzantine court during the ninth century. These miniatures are more than mere decorations; they are profound visual essays that provide insights not captured in other contemporary records. Through careful examination, they reveal the unique capabilities of visual art to communicate complex themes and narratives distinctively different from written texts.

The 9th-century Byzantine illuminated manuscript known as the Homilies of Gregory of Nazianzus, housed in the Bibliothèque Nationale de France, is a particularly exquisite example of Byzantine book art and scholarship. Codex Grec 510, features a collection of selected Homilies by Gregory of Nazianzus, a central figure in the formulation of the Nicene Creed and a master of Early Christian theology. This manuscript is celebrated for its aesthetic and artistic value, containing numerous illuminations that include elaborate headpieces and initial letters, which are executed in vibrant colours and gold, reflecting the sophisticated, luxurious, and highly skilled artistry of Byzantine manuscript illumination of this period. These visual embellishments not only highlight the sacred content but also serve to guide the reader’s experience of the text. The codex is a testament to the religious devotion, intellectual fervour, and artistic sophistication of Byzantine culture, providing insights into the spiritual and cultural life of the era.

**Homilies of Gregory of Nazianzus, Constantine’s vision and the Battle of the Milvian Bridge**, **folio 440r,** 879-882 AD, Byzantine Illuminated Manuscript, Illustrated painted Parchment, Bibliothèque nationale de France. (BnF MS grec 510), Paris, France https://el.wikipedia.org/wiki/%CE%9F%CE%BC%CE%B9%CE%BB%CE%AF%CE%B5%CF%82_%CF%84%CE%BF%CF%85_%CE%93%CF%81%CE%B7%CE%B3%CE%BF%CF%81%CE%AF%CE%BF%CF%85_%CE%9D%CE%B1%CE%B6%CE%B9%CE%B1%CE%BD%CE%B6%CE%B7%CE%BD%CE%BF%CF%8D

Folio 440r of the Homilies of Gregory of Nazianzus presents a captivating artistic depiction of a pivotal historical moment: Emperor Constantine the Great at the Battle of the Milvian Bridge. This illustration is not just a simple portrayal; it is imbued with historical and symbolic significance. The scene vividly captures the dramatic and miraculous nature of the battle, which occurred in 312 AD near Rome. According to historical accounts, Constantine, on the eve of the conflict, experienced a vision that led him to adopt the Christian symbol of the Cross and the Chi-Rho on his soldiers’ shields, a decisive factor attributed to his victory. This moment is often considered a turning point for Christianity, marking its transition from persecution to imperial endorsement.

The artistry of the miniature depicting Constantine’s victory at the Battle of the Milvian Bridge transcends simple historical documentation, embodying the theological and political ideals of the Byzantine Empire at the time of the manuscript’s creation. This illustration is set against a two-tone green ground beneath a blue backdrop, where the background features are minimalist, confined only to essential narrative elements such as the Milvian Bridge itself or a monochromatic landscape. The figures, stocky with disproportionately large heads, are rendered in a style that favours either a frontal gaze or a pure profile, even as more complex poses are attempted.

Through its detailed iconography and thoughtful composition, the miniature communicates both the earthly and heavenly endorsement of Constantine’s rule and victory, providing viewers with a layered interpretation of history that is infused with divine significance. This approach creates a visual narrative that not only highlights the pivotal moment but also emphasizes themes interwoven with the broader religious and imperial ethos of the era. The strategic simplification of background elements and the stylized depiction of figures enhance the focus on the central themes, effectively marrying form with content in a portrayal rich with symbolic meaning.

For a Student Activity inspired by folio 440r of the Homilies of Gregory of Nazianzus, which depicts Constantine the Great and the Battle of the Milvian Bridge, please… Check HERE!

Bibliography: Vision and Meaning in 9th-Century Byzantium, Image as Exegesis in the Homilies of Gregory of Nazianzus by Leslie Brubaker https://www.academia.edu/49490426/Vision_and_Meaning_in_9th_Century_Byzantium_Image_as_Exegesis_in_the_Homilies_of_Gregory_of_Nazianzus and https://gallica.bnf.fr/ark:/12148/btv1b84522082/f891

Pandora and Epimetheus

In Greek mythology, Pandora was the first woman on Earth. Created by the god Hephaestus at the request of Zeus, her creation was part of a divine punishment for humanity. This punishment was in retaliation for Prometheus, a Titan, who defied the gods by stealing fire and giving it to mankind. Endowed with gifts from each god and made irresistibly alluring to humans, Pandora was given in marriage to Epimetheus, the brother of Prometheus. Despite warnings from Prometheus not to accept any gifts from Zeus, Epimetheus accepted her. Pandora and Epimetheus thus became the first human couple. However, disaster loomed nearby. Driven by curiosity, Pandora opened a box she was forbidden to touch and released into the world all sorrows and death-bringers. Only Hope remained, trapped under the box’s lid, narrowly missing escape when Pandora hastily closed the lid. This calamity unfolded exactly as Zeus, the cloud-gatherer, had planned. Do Pandora’s actions illustrate the profound and often unintended consequences of human curiosity and disobedience?

Domenicos Theotokopoulos, known as El Greco, was born in 1541 in Crete, which was then part of the Republic of Venice. Initially trained in the Byzantine tradition of icon painting, he moved to Venice around 1567, where he adopted elements of the Venetian Renaissance style under the influence of painters like Titian and Tintoretto. Seeking greater opportunities, El Greco relocated to Rome in 1570 and later moved to Toledo, Spain, in 1577, where he spent the remainder of his life. In Toledo, El Greco developed a distinctive style characterized by elongated figures and vibrant, expressive use of colour and light, often infused with dramatic spirituality. Despite his critical reception being mixed during his lifetime, El Greco is now celebrated as a precursor to both the Expressionist and Cubist movements, profoundly influencing the evolution of Western art. He died in 1614 in Toledo.

El Greco’s art is distinguished by its unique blend of Byzantine and Western painting traditions, resulting in a highly personal and spiritual style that pushed the boundaries of the Mannerist period. His figures are elongated and anatomically exaggerated, often imbued with a sense of spiritual intensity and inner turmoil that seems to stretch towards the divine. He used unconventional, vivid colour palettes and bold, almost expressionistic brush strokes that imbued his compositions with a dramatic, almost otherworldly quality. His treatment of light is particularly notable. It often seems to emanate from within the figures themselves, highlighting their ethereal and transcendent nature. This handling of form, colour, and light not only enhances the emotional depth and mystical atmosphere of his paintings but also foreshadows the emotional expressiveness of the Expressionist movement and the structural experimentation of Cubism, making El Greco a pivotal figure in the transition from the Renaissance ideals of harmony and proportion to the more subjective and distorted approaches of modern art.

The unique statues of Pandora and Epimetheus housed in the Prado Museum hold significant artistic and stylistic importance as they represent a rare excursion into sculpture by an artist renowned primarily for his paintings. These works are critical for understanding El Greco’s artistic language in a three-dimensional form, showcasing his ability to translate the intense emotionality and spiritual expressiveness characteristic of his paintings into sculpture. Stylistically, these statues exemplify his signature approach of elongation and dramatic posturing, traits that underscore his departure from conventional Renaissance forms and anticipate the emotional intensity of the Baroque period. The representation of such complex mythological figures in sculpture by El Greco adds a profound layer to the interpretation of his artistic legacy, demonstrating his innovative approach to volume, movement, and the human form, which challenged and expanded the aesthetic boundaries of his time.

Considering El Greco’s unique interpretive style and his known penchant for blending the spiritual with the human form, in what ways might his statues of a nude man and a nude woman be seen as symbolic representations of Pandora and Epimetheus? How do these sculptures reflect the themes of innocence, curiosity, and the inevitable consequences of human actions as depicted in the myth? …The woman removed the heavy lid of the jar with her own hands, and / driven by her own thoughts, unleashed sorrows for men, death-bringers. / Hope alone remained in its unbreakable home, / caught underneath the lip of the jar. Its escape / was only a short flight away, but, just in time, she slammed the lid down. / All according to the plan of aegis-bearing, cloud-gathering Zeus… https://pressbooks.library.torontomu.ca/myths/chapter/lesson-5-primary-readings-prometheus-and-pandora/

For a PowerPoint Presentation titled, Domenikos Theotokopoulos, 10 Masterpieces, please… Check HERE!

Bibliography: https://www.museodelprado.es/en/the-collection/art-work/pandora/86a6b73f-8ef3-4132-aa68-4648a27a4b6a and https://www.museodelprado.es/en/the-collection/art-work/epimetheus/8abbfd9f-27f9-44b6-bbc6-e19854e7a69c

The Three Ages of the Woman

Presenting the painting The Three Ages of the Woman by Gustav Klimt is my humble contribution to Mother’s Day!

Gustav Klimt (1862–1918), an Austrian symbolist painter, was a pivotal figure in the Viennese Secession movement and a prominent member of the Art Nouveau movement. Renowned for his ornate and sensual style, Klimt’s work often explored themes of love, sexuality, and the human condition, characterized by elaborate compositions, intricate patterns, and rich symbolism. He is best known for his iconic paintings such as “The Kiss” and “The Portrait of Adele Bloch-Bauer I.” Klimt’s artistic vision transcended conventional norms, influencing generations of artists and leaving an indelible mark on the history of art.

Gustav Klimt’s artistic style is characterized by its ornate and sensual qualities, marked by intricate patterns, rich symbolism, and a vivid colour palette. Influenced by the Art Nouveau movement and the Viennese Secession, Klimt’s works often feature decorative elements inspired by Byzantine art, Egyptian motifs, and Japanese woodblock prints. His compositions are meticulously crafted, with every detail contributing to the overall aesthetic harmony of the piece. Klimt’s exploration of themes such as love, sexuality, and the human psyche is evident in his paintings, which often depict intimate moments and the complexities of human relationships.

One of Klimt’s distinctive traits is his use of gold leaf, which he employed to stunning effect in many of his works, symbolizing spiritual and material wealth, as well as the transcendence of earthly concerns. This shimmering gold backdrop serves to elevate his subjects, lending them an otherworldly quality and reinforcing the ethereal nature of his art. Additionally, Klimt’s portrayal of the female form is notable for its sensuality and eroticism, as he often depicted women with flowing hair draped in luxurious fabrics, evoking a sense of both beauty and mystery. Overall, Klimt’s artistic characteristics reflect a profound exploration of the human experience, expressed through a visually captivating and emotionally resonant aesthetic.

Gustav Klimt’s painting The Three Ages of Woman, completed in 1905, encapsulates the artist’s exploration of life, death, and the passage of time. The painting shows a little girl in the protective arms of her mother, while beside them an old woman stands with a bowed head. The infant represents the beginning of life and the promise of new beginnings, the mature woman, lost in contemplation, symbolizes the complexities and responsibilities of adulthood, and lastly, the elderly woman, signifies the culmination of life’s journey. Depicting a woman in three distinct stages of life—youth, maturity, and old age—the painting symbolizes the cyclical nature of existence and the inevitability of mortality. Through his masterful use of colour, pattern, and symbolism, Klimt imbues the painting with a sense of timeless beauty and existential depth, inviting viewers to reflect on the fleeting nature of human existence and the enduring cycle of life and death.

Completed in 1905, Gustav Klimt’s The Three Ages of Woman swiftly gathered attention, being presented at the 2^nd Exhibition of the Deutscher Kunstlerbund in Berlin the same year. Its acclaim only burgeoned when showcased at the Venice Biennale in 1910, captivating audiences with its profound symbolism and exquisite execution. Its journey continued as the painting was selected for display at the International Exhibition in Rome in 1911, where Klimt’s artistic prowess earned him the gold medal in the Austrian pavilion. Housed in the newly established National Gallery of Modern Art in Rome, The Three Ages of Woman remains a testament to Klimt’s refined elegance and enduring fame, securing its place as one of the great allegorical paintings of art history.

For a PowerPoint, titled 12 Painting by Gustav Klint, please… Check HERE!

Bibliography: https://artsandculture.google.com/story/gustav-klimt-the-three-ages/8QVBXs2pR3BlKg

Head of Goddess Tyche from Corinth

**Head of Goddess Tyche (Fortune) with a mural crown, the personification of the city of Corinth,** late 1^st century AD, Marble, Archaeological Museum of Ancient Corinth, Greece – Photo Credit: Amalia Spiliakou, Acropolis Museum, February 2024

The beautiful Head of Goddess Tyche from Corinth takes us back on a journey to Roman Greece. Displayed as part of the exhibition titled ‘ΝοΗΜΑΤΑ’: Personifications and Allegories from Antiquity to Today at the Acropolis Museum, this Roman masterwork travelled to Athens from the Archaeological Museum of Corinth, offering a unique opportunity to explore the multifaceted world of art and personifications.

The Head of Tyche, as a beloved symbol of fortune and protection for cities, was part of the Exhibition’s 5^th Unit of ‘Institutions,’ where personifications and allegories that represent communal—not individual—human activities were presented. These are the activities of organized societies characterized by homogeneity and unity, embodying public, social, political, and civic life. This Exhibition Unit featured not only Tyche but also Themis, Justice, and Injustice, Eunomia (Order), Hybris and Punishment, Nemesis, along with personifications of the City, Demos, Senate, Gerousia, along with various Processions and Ceremonies. Each piece offered a glimpse into the institutions governing human societies, providing context to how the ancients envisioned the forces that shaped their world.

My favourite sculpture of Tyche dates from the 1^st century AD and comes from Corinth! Let’s explore the ‘who’, ‘which’, ‘how’, and ‘what’ of this amazing sculpture by posing some questions!

Who is Tyche? Tyche, the daughter of the Titans Tethys and Oceanus was a significant figure in both Greek and Roman mythology, embodying the concept of fortune—both good and bad—and destiny. She was revered as the tutelary deity who governed the fortune and prosperity of a city, its destiny, and the personal fortunes of its inhabitants.

How did the Greeks and the Romans perceive her? For the Greeks, Tyche, the daughter of the Titans Tethys and Oceanus, originally emerged as a relatively minor deity, but her importance grew over time, especially during the Hellenistic period following the conquests of Alexander the Great. In a world where cities could rise and fall quickly due to war, economic change, and political upheaval, Tyche began to be worshipped as a powerful protector of cities and a bringer of fortune. Greek cities would often depict Tyche with symbols of plenty, like a cornucopia, and sometimes featured elements like a mural crown (representing city walls) or a rudder (symbolizing navigation or control over fate). She was also occasionally depicted with a wheel, representing the unpredictability of fortune.

For the Romans, Tyche was assimilated into Roman culture as Fortuna, who became an immensely popular deity in her own right. The Romans expanded on the concept of Tyche/Fortuna, creating various aspects of the goddess to represent different types of luck and fortunes, such as Fortuna Redux (bringing one safely home), Fortuna Augusta (fortune of the emperor), and Fortuna Privata (personal fortune). Temples and shrines to Fortuna were common in Rome and throughout the Roman Empire, reflecting her integral role in both public and private life. Roman depictions of Fortuna included similar symbols as Tyche, with the addition of the wheel and the globe, underscoring her control over the circular nature of fate and the vastness of the empire.

In both cultures, Tyche/Fortuna was more than just a symbol of arbitrary events; she represented the idea that life’s fortunes are beyond human control, yet intimately involved in the everyday workings of both cities and individuals. Her worship indicates a kind of resignation to the unpredictability of life, but also an attempt to appease and gain favour from the forces believed to govern it.

**Black and White 1932 Photo of a Marble Head of Tyche, the Fortune of the City of Corinth** – Photo Credit: American School of Classical Studies, Athens, Greece

What was the symbolic role of the Heads of Goddess Tyche during the Roman Empire? The Heads of Goddess Tyche, also known as Tyche Heads or City-Goddess Heads, were a common motif in the Roman Empire. These sculptures typically depicted the head of Tyche adorned with various symbols or attributes that represented the city she personified. One of the most distinctive features of these sculptures is the city mural crown, where the city’s walls were depicted as a crown adorning the head of Tyche. This imagery served not only as religious and artistic symbols but also as expressions of civic pride and identity. They reinforced the idea that the fate and prosperity of a city were closely tied to the favour of the gods, particularly Tyche, and they were often placed in prominent locations such as city squares or temples.

Which is my favourite Head of Goddess Tyche? It is a 1^st century AD fine crystalled white marble piece, discovered in Temple E, in ancient Corinth. Some scholars attribute it to Octavia, the sister of Augustus, although modern scholars have offered alternative suggestions.

How can this remarkable Head of Tyche be described? This is the striking portrayal, steeped in symbolism and artistry, of an almost life-sized head of an idealized woman. Wearing a mural crown adorned with a central gate, towers, slit windows and meticulously crafted coursed masonry, the woman’s head emanates a regal aura befitting its divine subject. Her hair, meticulously detailed with two rows of tight curls featuring drilled centers, gracefully frames her oval face from the forehead to the back of her ears, with a single lock before each ear and shorter locks behind the left ear sculpted in low relief. The top of her head exhibits intricate craftsmanship, worked with delicate precision. Her countenance, marked by a broad forehead and a narrow chin, is characterized by sharp brow ridges and upper lids, lightly incised irises, and drilled nostrils, evoking a sense of lifelike realism. The slightly open mouth, revealing a tongue, adds a touch of dynamism to the serene visage. Though the face is worked smoothly, it lacks a polished finish, with faint traces of rasping evident on the neck, underscoring the meticulous yet organic nature of its creation. This remarkable artefact not only offers a glimpse into the artistic mastery of ancient Corinthian craftsmen but also invites contemplation of the cultural and religious significance imbued within its form.

For a Student Activity, please… Check HERE!

**Corinth Notebook Page**: NB 128, spread 8 (pp. 5 – 6) https://corinth.ascsa.net

Bibliography: https://www.theacropolismuseum.gr/en/noemata-exhibition and https://www.jstor.org/stable/147882 and https://www.jstor.org/stable/40514500?read-now=1&seq=2#page_scan_tab_contents The Goddess Tyche by Susan B. Matheson, Yale University Art Gallery Bulletin, An Obsession with Fortune: Tyche in Greek and Roman Art (1994), pp. 18-33 (16 pages)

Agnus Dei by Francisco de Zurbarán

**Francisco de Zurbarán,** Spanish Artist,1598 – 1664
**Agnus Dei,** 1635 – 1640, Oil on Canvas, 37.3×62 cm, Prado Museum, Spain https://www.museodelprado.es/en/the-collection/art-work/agnus-dei/795b841a-ec81-4d10-bd8b-0c7a870e327b

The term Agnus Dei carries significance in both Christian liturgy and art, emanating from Latin to mean Lamb of God. Its usage and implications span religious, cultural, and historical contexts. The connection between Agnus Dei and Easter is central to Christian symbolism and deeply interwoven with the themes of sacrifice, redemption, and renewal inherent in the Easter celebration. The painting of Agnus Dei by Francisco de Zurbarán, is I believe one of the finest examples.

In Christian art, the Agnus Dei symbolizes Jesus’ sacrificial death and resurrection. This symbol is often depicted as a lamb carrying a cross or with a halo around its head, sometimes holding a flag, representing victory over death. This imagery has been a significant motif in Christian iconography since the early centuries of Christianity, appearing in mosaics, sculptures, paintings, and liturgical objects.

Francisco de Zurbarán, a Spanish painter of the Baroque period, is renowned for his deeply religious works that often depict monastic life, still lifes, and themes of Christian mysticism with a dramatic interplay of light and shadow. Zurbarán’s painting titled Agnus Dei, dating from around 1635-1640 is a fine example of his style. In this work, the artist presents a bound merino lamb between eight and twelve months old, lying on its side positioned against a dark, undefined background on top of a grey table. The lamb is presented with a remarkable degree of realism, from the texture of its wool to the serene expression on its face, despite the foreboding sense of its imminent sacrifice. This powerful image serves as a direct visual representation of the Lamb of God as referenced in Christian theology, symbolizing Jesus Christ’s sacrifice for the sins of humanity.

The elements of Zurbarán’s painting, the bound state of the lamb, and the overall somber tone evoke the Passion of Christ. The lamb, an innocent creature, becomes a poignant symbol of Christ’s submission to the crucifixion and his role as the sacrificial lamb who takes away the sins of the world. The use of chiaroscuro, or the contrast between light and dark, highlights the purity and innocence of the lamb, making it stand out against the dark background, which adds to the painting’s emotional depth and spiritual solemnity.

Zurbarán’s focus on this theme aligns with the Counter-Reformation period’s emphasis on religious renewal and the visual expression of Catholic doctrine. His works are celebrated for their ability to convey profound religious concepts with intense emotional weight and a deep sense of piety. Through his depiction of the Agnus Dei, Zurbarán invites contemplation on themes of innocence, sacrifice, and redemption, providing a visual meditation on the Christian faith and the mystery of Christ’s sacrificial love.

Francisco de Zurbarán’s engagement with the Agnus Dei theme extended beyond a singular masterpiece, manifesting in no fewer than six paintings, each with its iconographic nuances, highly sought after, presumably by private patrons. The allure of these pieces was such that in 1724, Antonio Palomino, both painter and writer, recounted the pride of an art aficionado in Seville who treasured a Zurbarán lamb, “painted from life,” more than a hundred actual sheep. The presented Museo del Prado example stands out as the epitome of Zurbarán’s artistry, marrying unparalleled technical skill, vivid descriptiveness, and poignant expressiveness with a layer of emotional depth considered unmatched by its counterparts. Art historians concur that this version emerged in the finest moment of Zurbarán’s creative period, specifically pinpointed to between 1635 and 1640, showcasing the artist at the pinnacle of his powers.

Francisco de Zurbarán (1598–1664), hailed from Fuente de Cantos, Extremadura, is an important figure of the Spanish Baroque period. As a painter, Zurbaráns is known for his profound religiosity, meticulous attention to detail, and masterful use of chiaroscuro. His artistic journey blossomed in Seville, where he established his workshop and became a pivotal figure in the city’s vibrant art scene, often being referred to as the ‘Spanish Caravaggio’ due to his dramatic interplay of light and shadow. His oeuvre predominantly explores themes of Christian mysticism and monastic life, with works that depict saints, martyrs, and biblical narratives imbued with a stark realism and emotional depth. Among his most celebrated works are the series for the Monastery of Guadalupe, the altarpieces for the San Pablo El Real, and his poignant renditions of the Agnus Dei. Zurbarán’s ability to blend spiritual intensity with lifelike representation won him the admiration of his contemporaries and a significant commission from King Philip IV. Despite facing financial difficulties in his later years, Zurbarán’s legacy endured, influencing not only the trajectory of Spanish art but also leaving a lasting impact on the broader tapestry of Baroque painting.

For a PowerPoint Presentation of 10 Masterpieces by Francisco de Zurbarán, please… Check HERE!