Hanging Fragment with Bird and Basket

by ArtByzantiumEarly Christian ArtStudent ActivitiesWorksheets
Hanging Fragment with Bird and Basket, 4th century, Wool, linen; tapestry weave, H. 64 cm, W. 50 cm, the MET, NY, USA
https://www.metmuseum.org/art/collection/search/443639?&pkgids=684&exhibitionId=%7bD6F10BA8-6A28-45C2-AD23-4AFE0D41B5EC%7d&oid=443639&ft=*&fe=1

Once more, inspiration comes from the Exhibition The Good Life: Collecting Late Antique Art at The Met (May 24, 20221-May 7, 2023) that showcases the Museum’s important and rare collection of third- to eighth-century art from Egypt and reevaluates it through the lens of late antique ideas about abundance, virtue, and shared classical taste. Writers and craftspeople translated these ideas into a concept celebrated as “the good life.” A Hanging Fragment with Bird and Basket helped me explore the idea of The Good Life… how it is connected to social status, wealth, and living well in Late antiquity, and how it reflects the extraordinary values and lifestyle of the upper classes in the world of the Eastern Mediterranean Sea. https://www.metmuseum.org/exhibitions/listings/2021/good-life-collecting-late-antique-art and https://www.teachercurator.com/uncategorized/portrait-medallion-of-gennadios/

Searching for information on Early Christian Textiles, I came across two short books  I would like to share… and acting more like a Curator rather than a Teacher, I present you Textiles of Late Antiquity, a 1995 Metropolitan Museum of Art Publication, and Woven Interiors: Furnishing Early Medieval Egypt, an Exhibition Catalogue of 2020, organized by the George Washington University Museum, The Textile Museum, and Dumbarton Oaks Research Library and Collection.  https://www.metmuseum.org/art/metpublications/Textiles_of_Late_Antiquity and https://museum.gwu.edu/woven-interiors-furnishing-early-medieval-egypt

I like how the 2020 Exhibition, Woven Interiors: Furnishing Early Medieval Egypt, introduces the role intricate textiles played… during the early medieval era, when the eastern Mediterranean’s palaces, villas, and sacred spaces were richly decorated with hangings, curtains, and other luxury fabrics. These beautiful and rare examples of artworks dating from the 4th to the 10th centuries, demonstrate for us today, how textiles defined spaces and moved ornamental motifs between cultures, over time, and across media. They show us, as well, how the large-format hangings, covers, and other, smaller in size, fabrics were often the most valuable possessions of any household at the time. They served, according to the experts, critical physical and social functions alongside more permanent architectural forms. In addition to revealing textiles’ importance and use, the Exhibition Woven Interiors also documented continuities and changes in weaving and aesthetics. In so few words, I was hooked to learn more… https://museum.gwu.edu/woven-interiors-furnishing-early-medieval-egypt

Hanging Fragment with Bird and Basket in the Metropolitan Museum Collection of Textiles is a precious piece of artistic handicraft that immediately caught my attention. The rich coulours, subtle gradients of reds for the background, blues and beiges for the bird, and warm greens for the decorative bands, create a composition, however, fragmented it is, that immediately draws the viewer’s attention to the blue bird maybe a sparrow, picking at a basket of grapes. The skillful weaver not only created a masterful colour palette but using thin parallel lines managed to enliven the small bird who seems to quiver and quake with enthusiasm in front of its basket of treats …in a style typical of the figural naturalism of the late Greco-Roman period. According to the Museum experts, the textile under focus was …originally part of a series of decorated bands composing a wall hanging or curtain, …probably used in a domestic setting. The MET textile, thought to have been woven at Herakleia in Anatolia, shows evidence of the importation of exceptional fabrics into Egypt.

For a Student Activity inspired by the Hanging Fragment with Bird and Basket in the MET, please… Click HERE!

A Religious Scene in Thessaloniki

by 20th century ArtArtByzantiumStudent ActivitiesWorksheets
Walter S. George, ? – 1962
Watercolour Painting of the North Inner Aisle Mosaics in the Church of Saint Demetrios in Thessaloniki, 1907 (Mosaics date to the  century), Sheet No. 2, Watercolour on Paper, 35.56x 45.72 cm, Photographic Library of the Warburg Institute, London, UK
Konstantinos Males, Greek artist, 1879-1928
Religious Scene, oil on card laid on canvas, 67 x 47 cm, Private Collection
https://www.mutualart.com/Artwork/Religious-Scene/7FC6668E4C9D5951

I have to confess; I was not familiar with Konstantinos Maleas’s painting Religious Scene in Thessaloniki depicting the Enthroned Virgin with Child and attendant Angels. I do not own the 2000 Adam publications book on Maleas by Prof. A. Kottidis, where, apparently, on page 83, the painting Religious Scene was first presented (another embarrassing confession!). To my defense, I am familiar with a painting of the same religious scene (Mary, Child, and Angels) by Walter S. George, a British architect, who, in 1909, while still a student at the Royal Institute of British Architects, was commissioned by the British School at Athens to go to Thessaloniki and participate in a project to publish a corpus of its Byzantine Monuments including the mosaic composition of the Enthroned Mary. Is it a mere coincidence? https://www.politeianet.gr/books/9789605003616-kotidis-antonis-adam-konstantinos-maleas-1879-1928-110647

Walter S. George, ? – 1962
Watercolour Painting of the North Inner Aisle Mosaics in the Church of Saint Demetrios in Thessaloniki, 1907 (Mosaics date to the  century), Sheet No. 2, Watercolour on Paper, 35.56x 45.72 cm, Photographic Library of the Warburg Institute, London, UK

The years George was working in Thessaloniki, 1906/7-1909 were crucial for the city and the British interest in Byzantine Art. On the 1st of August 1907, the Ottoman authorities embarked on major renovations on Casimir Camii, originally the Byzantine Church of Hagios Demetrios, and in the course of repairs, an unexpected discovery occurred… unknown, magnificent mosaics, quite well preserved, on the wall of the North Inner Aisle of the almost dilapidated Church came to light, astonishing the world! George put himself to work, and on the 1st of September 1909, he delivered a set of eighteen sheets of coloured drawings to his patrons at the  Byzantine Research and Publication Fund in London. Sheet No.2 of the set, depicts the Mosaics over spandrel C of the inner aisle colonnade and, extending asymmetrically, over arches 3 and 4 (from left to right). The discovered mosaics, among them the Enthroned Virgin, were of high quality and well preserved, stirring the interest of Byzantinologists around the world who rushed to Thessaloniki to study and document them.

Carte Postale of the Church of Saint Demetrios before the fire of 1917 https://docplayer.gr/41759103-3-os-ai-5-os-ai-naodomia.html
Konstantinos Males, Greek artist, 1879-1928
Religious Scene, oil on card laid on canvas, 67 x 47 cm, Private Collection
https://www.mutualart.com/Artwork/Religious-Scene/7FC6668E4C9D5951

Konstantinos Maleas is one of my favourite early 20th century Greek artists. A Romios by birth, and a graduate of the Great School of the Nation in Constantinople, Maleas studied Architecture in Paris and eventually Painting, at the École des Arts Décoratifs, and under the tutelage of the Neo-Impressionist Henri Martin (1901-1908). After completing his studies in Paris, Maleas returned to Istanbul, traveled extensively in the Middle East and Egypt, published his exploits, got married, and in November 1913, settled in Thessaloniki as chief engineer of the city’s Municipality.

Maleas’s Thessaloniki of 1913 was no more the city Walter S. George documented in 1907/9. During the course of the First Balkan War, advancing without hindrance, the Greek Army found itself outside Thessaloniki, exactly on the eve of the Hagios Demetrios’s feast day. Late in the evening of the 26th of October, 1912, Hassan Tashin Pasha, Commander of the Turkish Eighth Army Corps, signed the protocol authorizing the surrender of the city to Constantine, Heir Presumptive, and Commander-in-Chief of the Greek Army at the time. After almost half a millennium of Ottoman rule, Thessaloniki became a Greek city once again. The Church of Hagios Demetrios and its beautiful mosaics were a Byzantine monument, residents and sightseers felt drawn to visit, pay their respects, photograph… and rarely, like Konstantino Malea document in painting! His beautiful Religious Scene is yet another testament of how important these newly discovered mosaics were among specialists like Walter S. George and art aficionados like Konstantinos Maleas. https://www.mutualart.com/Artwork/Religious-Scene/7FC6668E4C9D5951

Then, disaster stroke on the 5th of August 1917… a  great fire swept through the thriving city of Thessaloniki destroying two-thirds of the city’s center, including the magnificent Church of Hagios Demetrios and leaving more than 70,000 homeless. The beautiful Mosaics of the Church’s North Inner Aisle discovered in 1907 were gone forever! Few photographs and even fewer paintings, created with care and sensitivity by artists like Walter S. George and Konstantinos Maleas are all that remains. …..

For a Student Activity on Maleas’s A Religious Scene in Thessaloniki, please… Check HERE!

Angels in the Palatine Chapel by John Singer Sargent

by 19th century ArtAmerican ArtByzantiumStudent ActivitiesWorksheets
John Singer Sargent, American artist, 1856–1925
Angels, Mosaic, Palatine Chapel, Palermo, 1897 or 1901, watercolor gouache, and graphite on off-white wove paper, 25×35.5 cm, the MET, NY, USA https://upload.wikimedia.org/wikipedia/commons/d/df/Angels%2C_Mosaic%2C_Palatine_Chapel%2C_Palermo_MET_50.130.83f.jpg

John Singer Sargent’s watercolours of Sicilian Monuments reveal an extraordinary sensitivity to the unique beauty of Norman churches and their Byzantine mosaic decoration. The artist’s paintings communicate the character of these churches far better, I humbly believe, than modern photography. They create a visual experience I find difficult to describe… yet, seen, these watercolours of shimmering Sicilian mosaics, together or individually, manage to transport me to places of pure magic! The watercolour of Angels in the Palatine Chapel by John Singer Sargent is undoubtedly my favourite!

John Singer Sargent, American artist, 1856–1925
Self-Portrait, 1892, oil on canvas, 53.3×43.2 cm, National Academy of Design, USA
https://upload.wikimedia.org/wikipedia/commons/9/9f/John_Singer_Sargent_-_Self-portrait_%281892%29.jpg

During the early months of 1897, Sargent was in Sicily exploring its monuments and preparing for the Boston Library Murals, a project that will keep him busy for twenty-nine years! Cappella Palatina, with amazing Byzantine mosaics, one of the finest works of art of its kind in Italy, was for Sargent an obvious shrine to investigate. https://www.bpl.org/blogs/post/the-origins-of-a-masterwork/

Cappella Palatina, 1132-1143, mosaic decoration, Palermo, Italy
https://gr.pinterest.com/pin/303500462386852490/
Cappella Palatina, 1132-1143, mosaic decoration, Palermo, Italy
https://britishmuseum.tumblr.com/post/143430825197/architecture-in-norman-sicily-the-palatine-chapel

Today’s presentation focuses on the mosaic decoration of the sanctuary’s dome, which, in a typical Byzantine manner, presents the bust of the Pantokrator and a chorus of eight, majestically dressed, guardian Angels. Sargent chose to depict the Cappella’s Dome as seen from the nave of the chapel and off to one side, choosing to concentrate his attention more so on the Angels than Christ, whose head is rather obscure. He also pays meticulous attention to three of the Archangels, Raphael, Michael, and Gabriel, their ornate costumes and the inscriptions, in Greek, that identify them. It is interesting how Sargent is acting in this case as a researcher, attentive to specific elements and to issues of style that he could apply to his… Boston Library commission. It has been, on several occasions mentioned, how the Cappella Palatina mosaics in Palermo influenced Sargent’s rendering of the Frieze of Angels, at the south end of the Special Collections Hall at the Boston Public Library, installed in 1903. American Drawings and Watercolors in The Metropolitan Museum of Art, John Singer Sargent, by Stephanie L. Herdrich and H. Barbara Weinberg with and an essay by Marjorie Shelley, The Metropolitan Museu of Art, New York, 2000, Page 293 and https://www.jstor.org/stable/3047256?read-now=1&refreqid=excelsior%3A8d742d266060fbf70ed292204c17b202&seq=3#page_scan_tab_contents

John Singer Sargent, American artist, 1856–1925
Dogma of the Redemption; Trinity and Crucifix, Frieze of Angels, ca. 1895–1903, mural – oil on canvas, Boston Public Library, USA
https://www.digitalcommonwealth.org/search/commonwealth:sq87dv73s

John Singer Sargent is the par excellence representative American artist of the Gilded Age. His life represents its very characteristics! He was born in Florence, Italy, to expatriate American parents…  He had a nomadic childhood, spending winters in Florence, Rome, or Nice and summers in the Alps or other cooler locations. Early in his life, he realized what he wanted to do in life was to become an artist, and supported by his mother, Mary Newbold Sargent, who was herself an accomplished amateur watercolorist he accomplished it. Sargent and his mother carried sketchbooks throughout their extensive travels across Europe, and he developed a quick eye and fast reflexes for recording his impressions of the landscape. Eighteen years old, under the tutelage of the painter Carolus-Duran, who encouraged him to paint directly onto the canvas, without any preparatory drawing, and to study the Old Masters, John Singer Sargent developed his skills, exhibited both landscapes and portraits to much acclaim, and developed a reputation as a fine society portraitist on both sides of the Atlantic. What a life… Brooklyn Museum – Teaching Resource: Special Exhibition – John Singer Sargent Watercolors – April 5–July 28, 2013, p. 2

Sargent wanted more… He grew restless at the height of his career, and sought escape from the constraints of the studio and the demands of his patrons for society portraits. What he did was to travel to remote spots, choose his own subjects, and paint without distraction inspirational watercolours… of landscapes, genre scenes, friends, and family. After 1900 Sargent spent his summers traveling throughout Europe, painting both oil paintings and watercolors. What a life… Brooklyn Museum – Teaching Resource: Special Exhibition – John Singer Sargent Watercolors – April 5–July 28, 2013, p. 2

For a Student Activity, please… Check HERE!

The Byzantine Church of Hagia Eirene

by ArtByzantiumStudent ActivitiesWorksheets
The Byzantine Church of Hagia Eirene, between the4th and 8th centuries, Istanbul, Turkey
https://upload.wikimedia.org/wikipedia/commons/0/07/Hagia_Eirene_Constantinople_July_2007_001.jpg

The church of the Holy Peace (Hagia Eirene) was built in the fourth century at the place where the old church of the bishop of Byzantium stood before the refoundation of Constantine the Great. The church was destroyed by fire in 532 and then rebuilt. Its present shape goes back to a restoration after an earthquake in 740. The Hagia Eirene formed a complex together with the Hagia Sophia, the Hospital of Sampson in between, and some other subsidiary building, and it was served by the same clergy. Though the Hagia Eirene was always one of the greatest churches of Byzantium, it is mentioned rarely by the sources in later times. In the ottoman time, it became an armory and later a military museum. A fitting introduction for the Byzantine Church of Hagia Eirene … short and sweet! http://www.byzantium1200.com/eirene.html

The Byzantine Churches of Hagia Eirene and Hagia Sophia in Istanbul, Turkey

To be frank… I feel intimidated writing about one of the greatest Churches in Constantinople. How do I start… maybe quoting Procopius and his most valuable book Περὶ Κτισμάτων-De Aedificiis-On Buildings, in Greek… 2. Ἐκκλησίᾳ δὲ τῇ μεγάλῃ ὅμορον οὖσαν καὶ συγκαταφλεχθεῖσαν αὐτῇ πρότερον τὴν τῆς Εἰρήνης ἐπώνυμον Ἰουστινιανὸς βασιλεὺς ὑπερμεγέθη ἐδείματο, ἱερῶν τῶν ἐν Βυζαντίῳ σχεδόν τι ἁπάντων, μετά γε τῆς Σοφίας τὸν νεών, οὐδενὸς δεύτερον. 3. Ἦν δέ τις μεταξὺ ταύταιν δὴ ταῖν ἐκκλησίαιν ξενών, ἀνθρώποις ἀνειμένος ἀπορουμένοις τε καὶ νοσοῦσι τὰ ἔσχατα, εἰ πρὸς τῇ οὐσίᾳ καὶ τὸ σῶμα νοσοῖεν. Τοῦτον ἀνήρ τις θεοσεβὴς ἐν τοῖς ἄνω χρόνοις ἐδείματο, Σαμψὼν ὄνομα. Ἔμεινε δὲ οὐδὲ αὐτὸς τοῖς στασιώταις ἀνέπαφος, ἀλλ´ ἐκκλησίᾳ ἑκατέρᾳ συγκαταφλεχθεὶς ἀπολώλει. Ἰουστινιανὸς δὲ αὐτὸν ἀνῳκοδομήσατο βασιλεύς, κάλλει μὲν κατασκευῆς ἀξιώτερον, πλήθει δὲ οἰκιδίων παρὰ πολὺ μείζω· προσόδῳ τε αὐτὸν ἐπετείων δεδώρηται χρημάτων μεγάλων, ὅπως δὴ πλείοσιν ἐς ἀεὶ ταλαιπωρουμένοις ἀνθρώποις ἰῷτο τὰ πάθη. And in English…The church called after Eirene, which was next to the Great Church and had been burned down together with it, the Emperor Justinian rebuilt on a large scale, so that it was scarcely second to any of the churches in Byzantium, save that of Sophia. And between these two churches there was a certain hospice, devoted to those who were at once destitute and suffering from serious illness, those who were, namely, suffering in loss of both property and health. 15 This was erected in early times by a certain pious man, Samson by name. And neither did this remain untouched by the rioters, but it caught fire together with the churches on either side of it and was destroyed. The Emperor Justinian rebuilt it, making it a nobler building in the beauty of its structure, and much larger in the number of its rooms. He has also endowed it with a generous annual income of money, to the end that through all time the ills of more sufferers may be cured. http://remacle.org/bloodwolf/historiens/procope/edifices1gr.htm and https://www.thebyzantinelegacy.com/hagia-eirene

The Byzantine Church of Hagia Eirene Plans, between the4th and 8th centuries, Istanbul, Turkey
https://commons.wikimedia.org/wiki/Category:Plans_of_Hagia_Eirene#/media/File:Millingen_H_Eirene_section.svg
https://commons.wikimedia.org/wiki/Category:Plans_of_Hagia_Eirene#/media/File:Constantinople_Hagia_Eirene.png

How do I continue… discussing the Architecture of Hagia Eirene, I will be respectful… and refer you to Alexander Van Millingen, Byzantine Churches In Constantinople Their History And Architecture, London: Macmillan and Co. page 84-104 and The Church of Saint Eirene at Constantinople by W.S. George. If any of the site’s readers have not yet explored, Alexander Van Millingen’s book on the Byzantine Churches In Constantinople  … please do, it’s online! I also read Byzantinai Meletai Topographikai (in Greek), 1877, Constantinople, by Alexandros Georgiou Paspates (1814-1891) pp. 336-338 (387-391). https://archive.org/details/byzantinechurche014623mbp/page/n126/mode/1up and https://www.cambridge.org/core/journals/journal-of-hellenic-studies/article/abs/church-of-st-eirene-in-constantinople-by-w-s-george-a-van-millingen-a-m-woodward-a-j-b-wace-byzantine-research-fund-oxford-university-press-1912/BD6FFE609E6837346F5CAD138E71DDC6 and https://ia800304.us.archive.org/0/items/vyzantinaimelet00unkngoog/vyzantinaimelet00unkngoog.pdf

The Byzantine Church of Hagia Eirene, Interior View, between the 4th and 8th centuries, Istanbul, Turkey
https://mobile.twitter.com/ConstantineCity/status/1022854965176541184/photo/3

As a teacher, the Church of Hagia Eirene in Constantinople features prominently in my Byzantine Art curriculum. The Iconoclastic period mosaic of the monumental Golden Cross in the Church’s Holy Apse, rare as it is, is noteworthy for my students. The talented Emperor Constantine V Copronymus (718-775) commissioned it, and an unknown master mosaicist created it. This monumental Cross, a unique evidence of Iconoclastic art, has flared ends that terminate in teardrops and rests on a three-stepped base. Its colour palette is gold on gold, the outline of the cross delineated in black tesserae. The golden background of the Holy Apse Mosaic is executed in an interesting, new technique whereby unusually tiny and closely set gold tesserae were combined with silver tesserae, inserted randomly. The effect is spectacular, as the reflection of natural light on the golden background of the mosaic creates the feeling of a subtle, velvety-like… divine presence. http://constantinople.ehw.gr/Forms/fLemmaBodyExtended.aspx?lemmaID=10895 and https://www.academia.edu/690187/THE_SPLENDOR_OF_ICONOCLASM_THE_MOSAICS_OF_HAGIA_EIRENE_CONSTANTINOPLE_in_Mosaic_the_Square_of_Civilization_ed._G._S%C3%B6zen_Istanbul_2011_

For a Student Activity, please… Check HERE!

The Byzantine Church of Hagia Eirene, Mosaic of the Iconoclastic Period Cross, 740-775, Istanbul, Turkey
https://commons.wikimedia.org/wiki/Category:Interior_of_Hagia_Eirene#/media/File:Hagia_Irene,_built_in_the_4th_century_at_the_place_where_the_old_church_of_the_bishop_of_Byzantium_stood_before_the_refoundation_of_Constantine_the_Great,_destroyed_by_fire_in_532_AD_and_then_rebuilt,_Istanbul_(40654254081).jpg

Portrait Medallion of Gennadios

by ArtByzantiumEarly Christian ArtPowerpointsUncategorized
Portrait Medallion of Gennadios, 250–300 AD, made in Alexandria, Egypt. Gold Glass, D. 4.2 cm, the MET, NY, USA
https://www.metmuseum.org/art/collection/search/466645?searchField=All&sortBy=Relevance&high=on&ao=on&showOnly=openAccess&ft=*&offset=480&rpp=80&pos=510

Will we meet again? He is waiting in the Metropolitan Museum of Art in New York… musically accomplished, all ‘chiseled’ up… and I have to face COVID traveling restrictions, a long trip, and a rather bad knee… He is Gennadios, a young man from Alexandria whose portrait is simply fabulous… one of my favourite works of Art in the world! Our story goes back to 1977 when, as a University student I visited, for the first time ever New York City, I marveled at the ‘Age of Spirituality’ Exhibition, and I set my amazed eyes on his Portrait Medallion…the rest is part of my life story. Ever since, and every time I visit New York I simply have to see him… These days, the Portrait Medallion of Gennadios, a fine example of Alexandrian ‘Good Life,’ welcomes MetropolitanMuseum visitors to ‘The Good Life: Collecting Late Antique Art at The Met’ Exhibition (May 24, 2021–May 7, 2023)… It’s an invitation I somehow have to meet… https://www.metmuseum.org/exhibitions/listings/2021/good-life-collecting-late-antique-art

Introducing Gennadios, the Metropolitan Museum site reads: This exquisitely vivid image of an educated youth of the powerful port city of Alexandria probably celebrates his success in a musical contest. The medallion worked in gold on dark blue glass, was made to be mounted and worn as a pendant. There is so much more to Gennadios’s story… https://www.metmuseum.org/art/collection/search/466645?searchField=All&sortBy=Relevance&high=on&ao=on&showOnly=openAccess&ft=*&offset=480&rpp=80&pos=510

The Metropolitan MuseumPortrait Medallion, thanks to the inscription, and its grammatical variants, ΓΕΝΝΑΔΙ  ΧΡΩΜΑΤΙ  ΠΑΜΜΟΥCΙ, introduces us to an upper-class young man from Alexandria named Gennadios, a young man most accomplished in the musical art. This portrait served as an exceptional piece of Jewelry, a disk to be framed as a pendant… proudly worn by Gennadios… in the aftermath of a victorious musical competition, one may wonder. Age of Spirituality – Weitzmann, Kurt, ed. (1979), page 287 https://www.metmuseum.org/art/metpublications/Age_of_Spirituality_Late_Antique_and_Early_Christian_Art_Third_to_Seventh_Century

Portrait Medallion of Gennadios (detail), 250–300 AD, made in Alexandria, Egypt. Gold Glass, D. 4.2 cm, the MET, NY, USA
https://twitter.com/rubsmontoya/status/1224314731885998080

Worked in gold on sapphire-blue glass… to be specific, the drawing of Gennadios’s face was scratched with a fine point on gold leaf applied to the surface of a thin layer of glass… the Metropolitan Museum Medallion is a masterpiece of portraiture on a small scale. There is a group of similar jewel-like glass medallion portraits exhibited in museums around the world, but none is so exquisitely engraved. Scholars believe a lot of these Medallions come from Alexandria where a tradition in gold glass portraiture, like that of Gennadios’s, was active and popular. The Metropolitan Museum of Art Bulletin, Autumn 1977, page 46 file:///C:/Users/aspil/Downloads/The_Late_Roman_World_The_Metropolitan_Museum_of_Art_Bulletin_v_35_no_2_Fall_1977.pdf

The Gold Glass technique was particularly popular throughout the Roman Empire during the 4th century AD. Images in this technique were etched in gold leaf and then, the leaf was fused between two layers of glass… like a sandwich! Items of Gold Glass were usually created into circular bottoms of luxurious drinking vessels since the Hellenistic period. A popular practice for the Romans of the later period was to cut out the Gold Glass decorated roundel of a cup and cement it to the wall of a catacomb Grave to serve as a grave marker for the small recesses where bodies were buried. In Rome, where this practice was particularly popular, archaeologists discovered over 500 pieces of Gold Glass used in this way. Decoration themes for Gold Glass items vary from pagan mythology and portraits to purely Jewish or Christian imagery. Chapter 13 Making Late Antique Gold Glass by Daniel Thomas Howells, pp.112-120 https://webarchive.nationalarchives.gov.uk/20190801105206/https://www.britishmuseum.org/research/publications/research_publications_series.aspx#AllResearchPublications

Here is a wonderful Video on the Gold Glass making technique by the Corning Museum of Glass https://www.youtube.com/watch?v=ALNMn6DGQJg

I greatly enjoyed reading: The Ficoroni Medallion and Some Other Gilded Glasses in the Metropolitan Museum of Art by Joseph Breck, The Art Bulletin, Vol. 9, No. 4 (Jun. 1927), pp. 352-356 (5 pages) https://www.jstor.org/stable/3046553?read-now=1&refreqid=excelsior%3Ae1a77ea3960c80fa8029287c7789e3cd&seq=5#page_scan_tab_contents and Portraits, Pontiffs and the Christianization of Fourth-Century Rome by Lucy Grig, Papers of the British School at Rome, Vol. 72 (2004), pp. 203-230 (28 pages) https://www.jstor.org/stable/40311081?seq=1#metadata_info_tab_contents

For a PowerPoint on Gold Glass Portrait Medallions, please… Check HERE!

The Byzantine Icon of Panagia Nicopoiou

by ArtByzantiumStudent ActivitiesWorksheets
Icon of Panagia Nikopoiou, Komnenian period (1081-1185), Wood, 58×55 cm, St. Mark’s Basilica, Venice, Italy https://www.pallasweb.com/deesis/nicopeia-icon-san-marco-loot-from-constantinople-1204-crusade

I like how Chrysa A. Maltezou starts her article “Βενετία κι Βυζαντινή Παράδοση – Η Εικόνα της Παναγίας Νικοποιού” (Venice and the Byzantine Legacy – The Byzantine Icon of Panagia Nikopoiou). Please allow me to paraphrase… It was May of 1797, the army of Napoleon Bonaparte was at Venice’s doorstep, the end of the Venetian Republic was fast approaching and the citizens of La Serenissima were desperate… Their hopes rested on divine intervention and like the Byzantines, a centuries-old memory, the Comnenian Icon of Panagia Nikopoiou, Venice’s Palladium, was placed on public veneration at San Marco’s Basilica…It is only interesting to contemplate how the Venetians, hoping for salvation and victory remembered their ties to the long-lost Empire of Byzantium and its Legacy! https://ejournals.epublishing.ekt.gr/index.php/bz/article/view/3570/3430

Tradition links the Icon of Panagia Nikopoiou to Constantinople and the fateful days of the Fourth Crusade, when according to Giovanni Battista Ramusio (1485-1557) the Icon of Nikopoiou (Bringer of Victory) abandoned by Alexios Mourtzouflos on the battlefield, was captured by the Crusaders… The barons and the Venetians battered the walls and towers day and night without with various machines, and redoubled the War, conducting many great skirmishes from one area to another; it was in one of these that they valorously acquired the banner of the Tyrant but with much greater joy a panel on which was painted the image of Our Lady, which the Greek Emperors had continuously carried in their exploits since all their hopes for the health and salvation of the Empire rested in it.  The Venetians held this image dear above all other riches and jewels that they took, and today it is venerated with great reverence and devotion here in the church of San Marco, and it is one that is carried in procession during times of War and plaque, and to pray for rain and good weather… https://www.pallasweb.com/deesis/nicopeia-icon-san-marco-loot-from-constantinople-1204-crusade

Icon of Panagia Nikopoiou (detail), Komnenian period (1081-1185), Wood, 58×55 cm, St. Mark’s Basilica, Venice, Italy https://www.pallasweb.com/deesis/nicopeia-icon-san-marco-loot-from-constantinople-1204-crusade

It has been debated, since 1821, whether the Icon of Panagia Nikopoiou, as Nikitas Choniatis mentions in his Χρονική Διήγησις with one brief sentence …ητηςθεομήτοροςεικών, ήνοιβασιλείςΡωμαίωνποιούνταισυστράτηγον, τοῖς ἐναντίοις ἑάλωκεν… is the same Icon Emperor Alexios Mourtzouflos abandoned on the Walls of Constantinople. Giovanni Battista Ramusio thinks so, and writes about it, establishing a tradition that still keeps strong… http://users.uoa.gr/~nektar/history/tributes/byzantine_historians/nicetas_choniates_historia.htm and https://ejournals.epublishing.ekt.gr/index.php/bz/article/view/3570/3430

The Icon itself, presenting Mary holding the Child before Her, is a wonderful work of Art… a fine example of Byzantine iconography. Stark and imposing, it has a compelling effect on me every time I visit San Marco to pay my respects. Conserved in the left transept of the great Basilica, in a chapel of the same name, the Icon of the Virgin was once covered with precious jewels, diamonds, and pearls, now exhibited in the Treasury, following theft and later recovery.

Icon of Panagia Nikopoiou (detail of the embellished frame), Komnenian period (1081-1185), Wood, 58×55 cm, St. Mark’s Basilica, Venice, Italy https://www.pallasweb.com/deesis/nicopeia-icon-san-marco-loot-from-constantinople-1204-crusade

Today, the Icon is enhanced by its Byzantine frame of gilded silver with gold enamels, pearls, and gemstones, of great beauty. The best-preserved part of the Icon is the face of the Virgin, oval in shape, with thick, arched eyebrows, a definite trait of beauty, large eyes, looking slightly to the left, a long nose, and small lips. It is not firmly established when and by whom this amazing Icon was painted. I can only say that it displays extreme delicacy and refinement in the painter’s technique. https://www.pallasweb.com/deesis/nicopeia-icon-san-marco-loot-from-constantinople-1204-crusade

For a Student Activity, please… Check HERE!

Icon of Panagia Nikopoiou in its Chapel, Komnenian period (1081-1185), Wood, 58×55 cm, St. Mark’s Basilica, Venice, Italy https://mundusest.wordpress.com/2019/06/19/%CE%B7-%CF%80%CE%B1%CE%BD%CE%B1%CE%B3%CE%AF%CE%B1-%CE%BD%CE%B9%CE%BA%CE%BF%CF%80%CE%BF%CE%B9%CF%8C%CF%82-%CF%84%CE%BF%CF%85-%CE%B1%CE%B3%CE%AF%CE%BF%CF%85-%CE%BC%CE%AC%CF%81%CE%BA%CE%BF%CF%85-%CE%BA/
Plan of St. Mark’s Basilica in Venice, Italy – marked in red (No. 13) is the location of the Icon of Panagia Nikopoiou https://www.pallasweb.com/deesis/nicopeia-icon-san-marco-loot-from-constantinople-1204-crusade

Mosaics from the Ilissos Basilica in Athens

by ByzantiumEarly Christian ArtPowerpoints
Exhibition of Mosaics from the Ilissos Basilica in Athens, 5th century AD, Byzantine and Christian Museum, Athens, Greece http://www.byzantineathens.com/betaalphasigmaiotalambdaiotakappaeta-iotalambdaiotasigmasigmaomicronupsilon.html

How do they call him, how do they call him / the river? / Ilissos, Ilissos. / Let me tell you my little secret. / I love you, I love you.     /     Babies yell at their mom, / but I am desolate and orphaned. / Birds fly with their wings, / but I fly in the dance.     /     How do they call him, how do they call him / the river? / Ilissos, Ilissos. / Let me tell you my little secret. / I love you, I love you… Back in the late 50’ Ilissos was popularly sung by everyone in Greece. With music by Manos Hadjidakis and Lyrics by George Emirzas, it was a musical hit that made the little river that crossed Athens, legendary… Very few, if any, of those who sang along Nana Mouskouri knew about the Byzantine Basilica, let alone, of the Mosaics from the Ilissos Basilica in Athens… https://midifiles.gr/lyrics/ilisos-nana-mushuri-giovana-1956/ and https://www.youtube.com/watch?v=0cDeEYeR_0k

Ilissos Basilica Archaeological Site,  5th century AD, Athens, Greece http://www.byzantineathens.com/betaalphasigmaiotalambdaiotakappaeta-iotalambdaiotasigmasigmaomicronupsilon.html

Ilissos Basilica is one of the most important Early Christian monuments in the city of Athens… today, a “sad” archeological site, hardly anyone visits. Back in 1916 and 1917, George Sotiriou. a prominent scholar in the field of Christian Archaeology, excavated the area, discovered the Basilica and the lovely mosaics that are now exhibited in the Byzantine and Christian Museum in Athens. The Basilica was originally built on an islet in the middle of  Ilissos river (the islet was known as Βατραχονήσι – Frog Island)… located to the east of the Olympieion, popularly called today, the Columns of the Olympian Zeus, a colossal Athenian Temple that started during the 6th century BC, at the time of the Athenian tyrants, and finished by the Roman Emperor Hadrian in the 2nd century AD, 638 years later. The fifth-century Basilica was dedicated to Saint Leonides, the third-century Bishop of Athens who was put to death along with seven female martyrs… in 250 AD during the persecutions of Decius.https://athensattica.com/things-to-see/ancient-sites/ilissos-basilica/ and http://www.byzantineathens.com/betaalphasigmaiotalambdaiotakappaeta-iotalambdaiotasigmasigmaomicronupsilon.html

The Ilissos Basilica was probably founded in the years 423-450 by the Byzantine Empress Athenais-Eudocia, wife of the Emperor Theodosius II and Sotiriou excavations of 1916/17 revealed a Basilica of the transitional type – from the simple, timber roofed to the domed basilica. Excavations also brought to light a crypte-martyrium, where Leonides’ relics were kept, and another edifice, a baptisterium, in all probability for the needs of the growing Christian group of Athenian citizens. The basilica, according to the experts, was very carefully built and richly decorated with marble walls, mosaics, and sculptures. This Early Christian monument of Ilissos properly fills the gap in the continuous artistic and cultural evolution of the city of Athens. https://www.archaeology.wiki/blog/issue/the-early-christian-basilica-of-ilissos/

Ilissos Basilica Mosaic depicting a Stork pecking at a Snake,  5th century AD, Floor Mosaic, 92 x 98 cm, Byzantine and Christian Museum, Athens, Greece https://www.byzantinemuseum.gr/en/permanentexhibition/ancient_world_to_Byzantium/temples_of_the_new_religion/?bxm=1756
Ilissos Basilica Mosaic depicting a Laurel Wreath,  5th century AD, Floor Mosaic, 98 x 97 cm, Byzantine and Christian Museum, Athens, Greece https://www.byzantinemuseum.gr/en/permanentexhibition/ancient_world_to_Byzantium/temples_of_the_new_religion/?bxm=1755

The group of mosaics, coming from the Ilissos Basilica and exhibited in the Byzantine and Christian Museum in Athens are of exceptional quality combining the best of Roman and Christian floor mosaic traditions. Inspired by the Roman tradition, the Ilissos Basilica mosaics show decorative features such as interlace in the form of chains (“guilloche”), stylized round flowers (rosettes), trailing ivy, motifs resembling fish scales and water birds. The Early Christian designs exhibited are vine scrolls from which hang bunches of grapes and vine leaves (symbol of the Christian Paradise), wreaths of laurel leaves (a well-known symbol of victory from Roman times), small crosses, and other geometrical and plant motifs. The 5th-century artist who designed these mosaics was a master colourist who favoured gentle hues of white, black, deep red, orange, grey, pale violet, brown, yellow, pink, blue and green. His drawing technique also showed an artist who liked discreet and charming lines, light touch, and great care in arranging the tesserae to follow the outlines. https://www.byzantinemuseum.gr/en/permanentexhibition/ancient_world_to_Byzantium/temples_of_the_new_religion/?bxm=1753

For a PowerPoint on the Mosaics from the Ilissos Basilica in Athens, please… Check HERE!

Part of a Mosaic pavement decorated with a winding stem with leaves and grapes, 5th century AD, Floor Mosaic, 62 x 151 cm, Byzantine and Christian Museum, Athens, Greece https://www.byzantinemuseum.gr/en/permanentexhibition/ancient_world_to_Byzantium/temples_of_the_new_religion/?bxm=1758
Part of a Mosaic pavement decorated with a winding stem with leaves and grapes, 5th century AD, Floor Mosaic, 63 x 147 cm, Byzantine and Christian Museum, Athens, Greece https://www.byzantinemuseum.gr/en/permanentexhibition/ancient_world_to_Byzantium/temples_of_the_new_religion/?bxm=1759

Unidentified Byzantine Church in Constantinople known today as Gül Camii

by ArtByzantiumStudent ActivitiesWorksheets
Unidentified Byzantine Church in Constantinople, between 867-886 or 1000-1150
Gül Camii since the last decade of the 15th century
https://pbase.com/dosseman/image/160671612

A beautiful Byzantine Church was once created… “Not (just for) the rhetors or philosophers, / not those who study the writings of Hellenes, / not those who read pagan writings, / not those who lead a theatrical life, / not those who talk in a polished and sophisticated manner, / nor those who receive great titles…” but for all citizens of the great city of Constantinople! Preparing for my new POST Unidentified Byzantine Church in Constantinople known today as Gül Camii I thought that this small part of Symeon the New Theologian’s Hymn, could serve as a suitable Introduction for a Byzantine Church that still serves today the citizens of the same city… as a Moslem Mosque. Writing and Reading Byzantine Secular Poetry, 1025-1081, by Floris Bernard, 2014, p. 157 https://www.academia.edu/7915672/Writing_and_Reading_Byzantine_Secular_Poetry_1025_1081 and on Symeon the New Theologian file:///C:/Users/aspil/Downloads/5.2mcguckin.pdf

This is a Byzantine cross-in-square plan Church with a triple apse, dated to the 9th, 11th, or 12th century, with… a lot of questions to pose!

Unidentified Byzantine Church in Constantinople – Plan, between 867-886 or 1000-1150
Gül Camii since the last decade of the 15th century
https://en.wikipedia.org/wiki/G%C3%BCl_Mosque#/media/File:StTheodosia_FirstFloor.JPG
The ground floor of the Gül Mosque in Istanbul, after Van Millingen (1912)

The Architecture of this impressive building is complex and complicated. The Church is built on top of “a vaulted basement, which forms a raised platform for the monument… with walls (still) exposed to the southeast and east, where the terrain slopes down towards the Golden Horn.” What a magnificent location! The architect of the original Church created a lofty space with “a wide entry hall, capped with a low barrel vault (and) a triple archway leading into the tall domed nave.” The Greek cross was formed by “galleries forming the side arms… and an (impressive) apsidal sanctuary at its southeast end.” Triple archways were used to enter the side galleries, taller than the entry hall, adding to the building’s lofty atmosphere. Architectural alterations, the addition of a gallery, during the Palaiologan and the Ottoman periods simply add to the building’s architectural questions. The Church was beautifully illuminated by five tiers of windows on the side facades, adding to its light and spacious ambiance. Finally, “the original dome would have rested on a tall drum pierced with windows and the supporting arches would be integrated into the barrel vaults on four sides.” Today, “the central dome, with its low octagonal drum carried on broad pointed arches, is recognizably Ottoman.” http://archnet.org/library/sites/one-site.jsp?site_id=7172 and https://www.thebyzantinelegacy.com/hagia-theodosia

Unidentified Byzantine Church in Constantinople, between 867-886 or 1000-1150
Gül Camii since the last decade of the 15th century
http://www.byzantium1200.com/gul.html

“The identity and dating of the church are difficult to determine, as it was significantly altered during both the Byzantine and Ottoman eras.” Traditionally, it has been identified as the Church of Hagia Theodosia, a most venerated martyr of the Iconoclastic period and a popular Constantinopolitan place of adoration. It has also been proposed that this is the Katholikon of the Monastery of Christ Euergetes, a grand Komnenian edifice of worship. It has also been suggested that Gül Camii is the Church of St Euphemia en tō Petriō. https://www.thebyzantinelegacy.com/hagia-theodosia and http://eistinpolin330.blogspot.com/2011/05/gul-camii.html and https://www.academia.edu/1495653/Comnenian_monastic_foundations_in_Constantinople and http://constantinople.ehw.gr/Forms/fLemmaBodyExtended.aspx?lemmaID=11775

Unidentified Byzantine Church in Constantinople, between 867-886 or 1000-1150
Gül Camii since the last decade of the 15th century
Exterior View
http://mykonstantinoupoli.blogspot.com/2013/11/gul-camii.html

I like the present name of this old religious edifice whatever its identification may be… Gül Camii… the Mosque of the Rose. “According to tradition, the church was renamed Gül Camii… because on the day of the Fall of Constantinople to the Ottomans (29 May 1453), also the day of commemoration of St Theodosia, the church was filled with roses. This tradition is not considered accurate, since the Byzantine church was not converted into a mosque immediately after the Fall, but during the reign of Sultan Selim II (1566-1574). “It has also been associated (hence the Ottoman name of the building) with a Muslim saint known as Gül Baba (“Father Rose”) whose tomb is supposedly inside the church.” http://constantinople.ehw.gr/Forms/fLemmaBodyExtended.aspx?lemmaID=11775 and https://www.thebyzantinelegacy.com/hagia-theodosia

For a Student Activity, please… Check HERE!

Location map of Gül Mosque in Istanbul.
https://commons.wikimedia.org/wiki/File:Location_map_Fatih.jpg

Ring of Michael Stryphnos

by ArtByzantiumStudent ActivitiesWorksheets
Ring of Michael Stryphnos, late 12th – early 13th century, Enamel and gold, 1.9×3.2×3.2 cm, Byzantine Collection, Dumbarton Oaks Museum, Washington, DC, USA https://www.doaks.org/resources/bliss-tyler-correspondence/art/bz/BZ.1934.3.jpg/view

“The house of Angelus, which had thus found greatness so suddenly and unexpectedly thrust upon it, was neither old nor particularly distinguished.” Writes John Julius Norwich on page 156 of his book on Byzantium – The Decline and Fall… and continues “…for of all the families who at one time or another wore the imperial crown of Byzantium, the Angeli were the worst. Their supremacy was mercifully short: the three Angelus Emperors – Isaac II, Alexius III and Alexius IV – reigned, from first to last, a mere nineteen years. But each was in his own way disastrous, and together they were responsible for the greatest catastrophe that Constantinople was ever to suffer until its final fall.” The Ring of Michael Stryphnos in the Byzantine Collection of the Dumbarton Oaks Museum reminds me of one such catastrophic decision taken by Emperor Alexius III Angelus and its disastrous outcome.

The ring itself is impressive and beautiful. The Dumbarton Oaks experts describe it as having “a heavy gold hoop and a circular bezel with the bust of the Virgin, inscribed in Greek, Mother of God, in cloisonne enamel.”  The master jeweler used more enamel colours to brighten the ring up… pink for the face of the Mother of God, turquoise, green, red, and blue for the rest of the minuscule composition. “Around the beel is an enamelled inscription in Greek, Mother of God, help thy servant, which is continued on the hoop, Michael the Admiral Stryphnos. Michael Stryphnos has been identified as the Admiral of the Byzantine fleet under Emperor Alexius III Angelus (1195-1203). This beautiful, large, and enamelled gold ring, was probably given to Michael Stryphnos by Emperor Alexios III on the occasion of his appointment as the Megas Doux. Handbook of the Byzantine Collection – Dumbarton Oaks,  page 72 https://books.google.gr/books?id=8IlFkJOPYx0C&pg=PA72&lpg=PA72&dq=Ring+of+Michael+Stryphnos&source=bl&ots=KCzeV2w8di&sig=ACfU3U3KMHNMlVldzFqjDg1td6XJXvazpg&hl=el&sa=X&ved=2ahUKEwjHxrO9x4TwAhVYgv0HHXMkBPIQ6AEwDnoECA8QAw#v=onepage&q=Ring%20of%20Michael%20Stryphnos&f=false

Byzantine Seal of Michael Stryphnos, Megas Doux (1195-1203) (obverse side depicting St. Theodore (left) and St. Hyakinthos standing on either side of a tree), 1202, Lead Seal, 45.0 mm diameter, Byzantine Collection, Dumbarton Oaks Museum, Washington, DC, USA https://www.doaks.org/resources/seals/byzantine-seals/BZS.1947.2.1092

Michael Stryphnos is first recorded in Byzantine sources in 1192 as Sebastos and the head of the Vestiarion (the imperial treasury), under Emperor Isaac II Angelos. He then married Theodora, daughter of Andronikos Kamateros and the sister of the Empress Euphrosyne Doukaina, wife of Emperor Alexios III Angelos, the relationship with the Imperial family became closer and he became Megas Doux and the commander-in-chief of the Byzantine Navy. A lamentable choice for Alexios III because according to the historian Nikita Choniati, Stryphnos was “a man of Ring of Michael Stryphnos extraordinary rapacity and dishonesty of the rare.” Instead of fortifying the Byzantine navy, he used his position for personal gain. His actions “marked the effective end of the Byzantine fleet, which was, therefore, not able to resist the Fourth Crusade a few years later.” His position as Megas Doux, brought him to southern Greece as Governor of the area, visiting Athens ca. 1201-1202 AD. It was during this trip that the local Bishop, Michael Choniates, wrote a Eulogy in his honor and three interesting seals in the Dumbarton Oaks Collection survived time and destruction. https://amp.en.google-info.org/36817230/1/michael-stryphnos.html 

For a Student Activity on the Ring of Michael Stryphnos, please… Check HERE!

Gold Coin Pendant of Constantine the Great

by ArtByzantiumStudent ActivitiesWorksheets
Constantine the Great Gold Coin Pendant, 321 AD, Gold, Diameter: 92 millimetres, British Museum, London, UK
https://www.britishmuseum.org/collection/object/H_1984-0501-1

…it was becoming clear that Constantine was determined to put an end to Diocletian’s disastrous division of the Empire and to rule it alone. From 320, in defiance of recent tradition, he did not even include an easterner as one of the two annually elected Consuls, naming instead himself and his younger son; in 321 both his sons were named. The same year he began to gather together a huge war fleet, and to enlarge and deepen the harbour of Thessaloniki in readiness for its reception… writes John Julius Norwich in Byzantium, The Early Centuries, (pp. 47-48) and I think of the Gold Coin Pendant of Constantine the Great in the British Museum that commemorates the 321 Consulship and the ten years ahead that will change our world!

The British Museum Gold Coin Pendant of Constantine the Great is indeed spectacular! It is one of four or five similar Pendants, part of an impressive necklace, a very popular jewelry design of the Late Roman and Early Byzantine periods. Coin-set pendants were often of hexagonal shape, with a golden coin (solidus) placed in the center, and intricate pierced work, opus interrasile, for further ornamentation. https://www.britishmuseum.org/collectio n/object/H_1984-0501-1

Constantine the Great Gold Coin Pendant (obverse), 321 AD, Gold, Diameter: 92 millimetres, British Museum, London, UK
https://www.britishmuseum.org/collection/object/H_1984-0501-1

According to the British Museum experts “…In the centre of the pendant is a double solidus of Constantine the Great. On the obverse, (depicted is) a bust of Constantine… wearing a radiate diadem and cuirass and paludamentum, (with his) right hand upraised (while) around the bust, a Latin inscription reads D N CONSTANTINVS MAX AVG. On the reverse, (depicted are) two confronted laureate busts of Constantine II and Crispus, both wearing imperial costume and holding eagle-topped sceptres. Around and below them, a Latin inscription reads CRISPVS ET CONSTANTINVS NOB CAESS COSS II. In each angle of the hexagon (the artist of the pendant created) a bust in high relief: from top left moving clockwise (a) female bust with elaborate coiffure (is depicted) looking to (the) right, (then a) female bust (is depicted) looking to (the) left. (A) bearded bust (follows) looking to (to the) left, (a)female bust looking to (the) left (as well), (a) bust of Attis (follows) wearing (a) Phrygian cap looking to (the) right (and finally a) female bust (is depicted) looking to (the) right. Each bust is framed by a circlet of beaded gold wire and a plain collar of gold sheet. The interstices between the busts are decorated in opus interrasile, the design comprising a heart-shaped motif in plain reserved gold from which emanate two vegetal scrolls which in turn form a larger open-work heart; running scroll tendrils fill the spaces between the collars and inner and outer borders; the scroll tendril design is less skilfully replicated on the suspension loop.” An inscription in Latin, SIRM, confirms that the Medallion was minted in Sirmium. https://www.britishmuseum.org/collection/object/H_1984-0501-1

For a Student Activity, please… check Here!