IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Rakova Snezhana ,
(γλωσσ.επιμ. αγγλ.) Lees Christopher
(8/9/2008)
Για παραπομπή :
Rakova Snezhana , (γλωσσ.επιμ. αγγλ.) Lees Christopher ,
"Constantinople as worship centre", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού,
Κωνσταντινούπολη
URL: <http://www.ehw.gr/l.aspx?id=10855>
Περίληψη :
The capital of Byzantium probably housed the greatest number and most important relics of Christianity. Throughout the centuries, the emperors have taken the effort to collect these
sacred relics in the numerous churches in the city and to assure that they were properly venerated. The vast collection of of Constantinople has a diverse history - some of the relics were
stolen, others were devastated, donated or sold.
Χρονολόγηση
4th-15th C.
Γεωγραφικός εντοπισμός
Constantinople
1. Constantinople as a cult center of Christianity and eastern Orthodoxy
According to a quite early tradition, Constantinopleʹs rise as a cult center of Christianity dated back to the times of emperor Constantine. Allegedly he enriched Constantinople with prominent sacred objects and relics, a number of which he enclosed in the famous porphyry column; also attributed to him was the erection of the church of the Holy Apostles.1 The attribution of such activity to Constantine and to his mother Helena, historically contested, appears already in late 4th‑ and 5th‑century christian authors (such as Gelasios of Caesarea, Rufinos, Sozomen, Theodoret, Ambrosios of Milan, Paulinus of Nola etc.) and has been transmitted and enriched by later, 8th‑ to 10th‑century patriogrpahic accounts. According to the widespread legend, Empress Helena visited the Holy Land in Jerusalem, discovered the True Cross and brought this precious relic to Constantinople.2 This legend has been incorporated in the canonized veneration of Constantine and Helena as saints by the Church.
The idea of Constantinople as the city under Divine Protection and a prominent cult centre was further and systematically elaborated in the following centuries, with the initiative of emperors and empresses, patriarchs, theologians and scholars. Constantinople was considered as second Jerusalem; the imperial palace also was considered as a manifestetion, an image of Heavenly Jerusalem.3 Such ideology was closely linked to the translation of prominent relics to the capital, the great collection of which was considered as an intrinsic part of its imperial grandeur. The activity of various emperors, among whom Theodosios I, Theodosios II and Herakleios, towards the endowment of the city with sacred objects and relics, has been recorded and accordingly praised in the sources. Especially Herakleios was associated with the translation of the relics of the Passion (the Holy Lance, Sponge and the True Cross) from the newly conquered Jerusalem to Constantinople, which reaffirmed the Emperorʹs role as the guardian and protector of Christianityʹs most sacred treasures and effectively transformed the capital into the ʺNew Jerusalemʺ.4 While the Iconoclast emperors (726‑843) continued the tradition of imperial ceremonies centered around the True Cross, it is possible that, in the whole, the veneration of relics was viewed with a certain hostility. In any case, Iconoclast emperors are not credited with the endowment of Constantinople with prominent relics. But after the restoration icon veneration, and under the Macedonian dynasty, veneration of relics was renewed and translation of famous relics became an important part of imperial ideology. During the 11th and 12th centuries, under the Komnenian dynasty, Constantinople attracted pilgrims not only from the Orthodox world, but from Western Europe as well. Pilgrimage to Constantinople was not unprecedented, but most important and numerous accounts by pilgrims date from this period. Information on the holy treasures of Constantinople spread widely among western Christianity during the time of the first crusades.5
The Fourth Crusade 1202‑1204 ended up with the disastrous sack of Constantinople. This meant, among others, the robbery of the cityʹs sacred treasures and their dispersing in various European cities and churches in Venice, Paris, Cologne, Aachen, etc. Nevertheless, various accounts from the last Byzantine centuries show that the city continued to house prominent relics up until the 15th century.6
2. Veneration of the relics as a cultural phenomenon
The veneration of relics and of the remains of saints is a complex phenomenon, which is demonstrated through the combination of cult practices and ceremonies connected with a particular holy place inside the City, a holy object or a relic. The veneration of relics or cult objects connected with Christ, Virgin Mary, the saints, martyrs and their remains, together with the objects associated with the Old Testament, begins from the first centuries of Christianity. During the centuries these venerations became stronger forming the basis of religious life, and were included as celebrations with a fixed day in the church calendar. The practice of the religious services and ceremonies necessitated various religious texts – lives of saints, hymnography, liturgical texts and readings, which also varied in time.
Sacred objects, which „lived“ in the Byzantine capital had their „creative“ function in the first place, i.e. in the first Christian centuries they were Δημιουργήθηκε στις 16/6/2017
Σελίδα 1/6
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Rakova Snezhana ,
(γλωσσ.επιμ. αγγλ.) Lees Christopher
(8/9/2008)
Για παραπομπή :
Rakova Snezhana , (γλωσσ.επιμ. αγγλ.) Lees Christopher ,
"Constantinople as worship centre", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού,
Κωνσταντινούπολη
URL: <http://www.ehw.gr/l.aspx?id=10855>
enclosed inside the altars of church buildings, were included in the basements, and also in the domes, walls and columns. There was a kind of competition between the sovereigns – the emperors and their courts – concerning the translation of relics and the constuction of churches in the capital. In constrast to the initially relatively small number of churches (4th ‑5th c.), hundreds of churches and monasteries were founded in Constantinople until the end of Byzantium, in which were housed priceless treasures – relics, icons, sacred objects, and vessels. The biggest churches (cathedrals) were Hagia Sophia, Holy Apostles, and Christ Pantokrator; however, along with them, the small Pharos chapel and the church Theotokos in Blachernai were particularly famous. Another aspect of relicsʹ veneration is demonstrated through the belief in their miraculous functions, as described in numerous legends and accounts. This is the non official level of religious perceptions, that of the illiterate people, which was reflected in various legends and stories concerning almost every sacred object, to begin with the most famous like the robe of Virgin – Maphorion and the icons‑acheiropoietai, which had a miraculous power. Some of the special relics in the City were considered to be its defenders against invaders and natural disasters such as earthquakes and drought. In regard to the individual health and belief in the power of relics, the sources refer to different practices that were created, for example, using touch and other gestures not only towards a particular icon or a relic, but also on columns and walls in the churches, especially in Saint Sophia.7
On the level of the official imperial political ideology, sacred objects were used in the formation of ideological programs aiming at securing the imperial glory, the emperorʹs power as Christʹs representative on earth and his rule with Godʹs protection. The construction of the imperial palace and the collection of relics in the small Pharos chapel as the second Holy Sepulcre and Heavenly Jerusalem is a demonstration of this idea. The image of the emperor and his wife as pious and merciful was constantly sustained by the writings of patriarchs, theologists, hymnographers, and other litterati.8
3. The image of the relics in the contemporary sources
In the first place, there are the canonical church religious writings, created about the divine service – services for a given saint that were written for reading on the day of his feast, or on the day of the translation of the relics. These writings with liturgical purpose were followed by others – hymnographic ones, poetic verses glorifying the given saint. In the frame of the hagiographical texts the celebration of the translation created a special literary genre, the “sermon on translation”. Among the authors of such texts is the emperor‑writer Constantine Pophyrogenitos.9
Besides the liturgical texts which contain various information on relics, sanctuaries and icons, it is worth mentioning also the testimonies of pilgrims, who had visited the City in different centuries: an anonymous English pilgrim of the 11th c.,10 a Spanish one from the second half of the 11th c. (Anonymous Taragonnsis),11 the Russian monk Antony of Novgorod (1200),12 the byzantine writer Nikolaos Mesarites (1201),13 Ruy Gonsales de Clavijo and Pero Tafur from the 15th c.,14 etc. It is supposed that there existed some byzantine guides for pilgrims which are not preserved, but the foreign visitorsʹ writings testify that there was a special order for visiting the churches in Constantinople, and the special days for veneration of particular relics.
Some official documents also testify the story of famous relics, especially in the period after 1204. Among them are the letter of Baldwin II, the Latin emperor of Constantinople (1228‑1261), where the sacred relics given to the French king Louis IX in 1238 are listed one by one, and some Venetian documents from the archive of the Republic, preserved in late 16th c. texts, which tell the story of the relics imported from Constantinople.15
Many legendary testimonies about the miraculous force of sacred objects in Constantinople are included in some written sources – such as the legend of the sacred robe of Theotokos, which can be read in the Russian Tale of the Passed Times (Повесть временных лет), or those about the cityʹ Palladium ‑ the icon of Hodegetria, written in the Russian Chronograph.In the third place, we can list the relics themselves, some of which are preserved to this day as a testimony of the past glory of Constantinople. Finally, relics were represented in miniatures from few surviving Menologia and Synaxaria of Middle Byzantine period, frescoes, icons and objects of art. 4. The most important relics and their stories
Each of the sacred objects of Christianity in Constantinople has its own history which is sometimes very impressive. The most important and precious were the relics of Christʹs life and His Passions, followed by the Mother of Godʹs relics, the remains of Saints Apostles, other saints (firstly Saint Stephen and John the Baptist), martyrs, Church fathers, objects associated with the Old Testament etc. First relic translations after the legendary ones made by Constantine and Helena, are realized by Constant II, Constantineʹs son. In 356‑357 he transferred the relics of Apostles Timothy, Luke and Andrew from Ephesos, which were deposited in the church of Holy Apostles built by Constantine.16 Emperor Theodosios the Great deposited the head of St John the Baptist in the church of Hebdomon, especially built for this occasion in 391. The sister of Theodosios, Pulcheria founded the small chapel in the Palace for the precious relic of the arm of St Stephen mysteriously found Δημιουργήθηκε στις 16/6/2017
Σελίδα 2/6
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Rakova Snezhana ,
(γλωσσ.επιμ. αγγλ.) Lees Christopher
(8/9/2008)
Για παραπομπή :
Rakova Snezhana , (γλωσσ.επιμ. αγγλ.) Lees Christopher ,
"Constantinople as worship centre", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού,
Κωνσταντινούπολη
URL: <http://www.ehw.gr/l.aspx?id=10855>
in Jerusalem in 421.17 Some of the relics of the prophets (Zachariah, Josef, etc.) were housed in the newly restored church of Saint Sophia in the beginning of 5th c.18 The last greatest event before the iconoclastic period is the translation of the True Cross from Jerusalem by emperor Heraclios in 635. Particles of this relic were disseminated in many churches and monasteries in Europe.
During the rule of Macedonian and Komnenian dynasties relics connected with Christ and His Passions were housed in the Pharos chapel in the Great Palace. Information on these treasures is derived from, among other texts, the famous speech “Decalog” written by Nikolaos Mesarites in 1201, and from Leo Tuscus, translator of Manuel Komnenos and visitor of the church, as well as from the famous letter of Baldwin II, dated on 1238, about the selling of relics to the French king Louis IX .19 Among the Christ relics were a big part of the True Cross, the Crown of Thorns, the lance, the nails from the Crucifixion, the shroud, Savior’s nappies, Mandylion and Keramion (the first Christian icons), and some other objects connected with the Crucifixion. In Pharos chapel were also pieces of the bread with which Christ nourished 5000 people, translated after 1105 in the Great Palace from the Forum Constantini and a sandal of Christ. The translation of Christʹs sandal (in 975), together with the hair of John the Baptist, is recorded by Leo the Deacon.20The Holy Tile – Keramion – was housed in the church of All Saints, imported by Nikephoros Phokas in 966 from Hierapolis. In the Pharos chapel was kept the arm of St John the Baptist, donated by Constantine Porphyrogenitos in 956 which played an important role in the imperial ceremonies.21
As for the relics of the Mother of God, the importation of many of them was in connection with the name of Pulcheria.22 They were deposited in the church of Theotokos Hodeghetria, the church of Theotokos in Chalkoprateia, and in Blachernai. We could note the Maphorion ‑ The Robe of the Mother of God which was translated in the 5th c. from Nazareth to Constantinople by patriarch Gennadius (458‑471) and was housed in the newly constructed church in the quarter of Blachernai. The strong veneration of the relic was due to the belief that it was protecting the City from any kind of trouble. In time of foreign invasion, and in case of an earthquake or drought it was processed on the city walls. The Belt (ζώνη) of Theotokos is also one of the oldest relics of Constantinople. It was kept in a golden casket in the church of Chalkoprateia. Emperor Theodosios the Young translated the relic in 450, together with the chains of Apostle Peter.
To the Apostles relics may be added the chains of apostle Peter – the feast day was on the 16th of January. They were given to the empress Eudokia (423‑442) by the patriarch of Jerusalem.To the relics of the Church fathers are included the relics of John Chrysostom, which were translated from the city of Koman in Asia Minor and deposed in the church of Holy Apostles in 438 (translation recorded by Sozomen).
The relics associated with the Old Testament and the prophets were mentioned in the Account of Antony of Novgorod in different churches, firstly in Saint Sophia. Finally, the miraculous icons were also venerated as relics. The most holy and noble icon was that of Mother of God Hodegetria, with which a holy procession was held every week.
5. The Churches in Constantinople – Feretory
The most famous churches in Constantinople were Saint Sophia, Christ Pantocrator, Holy Apostles, Theotokos in Blachernai, and the Pharos chapel in the Great Palace. In other churches and in the numerous monasteries were housed relics and sacred objects, too. Its number was enormous about 3.500 from more the 450 saints. The treasures of Christianity were venerated by pilgrims and all visitors of the byzantine capital. Many of them were devastated and imported in the cities of Western Europe after the fall of the Constantinople in April 1204.23 During the Latin empire in Constantinople the relics, and especially the Crown of Thorns were deposited for the big sum of money (13134 hyperpera) by the Venetians. Finally they were retaken by the French king Louis IX in 1238 and deposited in the newly founded Chapel in Paris in imitation of Constantinople Pharos Chapel. The relics were housed there till the time of the French Revolution (1789) and after that they disappeared. The glory of Constantinople as a feretory, even after the end of the Latin Empire, was alive till the end of the Byzantine Empire. 1. Mango, C., “Constantine's Mausoleum and the Translation of Relics” In: Idem, Studies on Constantinople, Ashgate: Variorum 1993; Wortley, J., “The Legend of Constantine the relicprovider”, in Daimonopylai: Essays presented to E.G. Berry (Winnipeg 2004), pp. 487-496.
2. Klein, H. A. “Constantin, Helena, and the Cult of the True Cross in Constantinople”, in Byzance et les reliques du Christ, J. Durand-B. Flusin (eds) (Paris 2004), pp. 31-59; Drijvers, J. W.,
Helena Augusta. The Mother of Constantine the Great and the Legend of Her Finding of the True Cross (Leyde-New York etc. 1992), pp. 79-81, 131-146.
3. Carile, M.C., "Constantinople and the Heavenly Jerusalem? : through the imperial palace," Bizantinistica, Ser. 2.VIII (2006), pp. 85-104.
4. Klein, H. A., "Sacred Relics and Imperial Ceremonies at the Great Palace of Constantinople," in F.A. Bauer (ed.), Visualisierungen von Herrschaft, BYZAS 5 (2006), pp. 88-9.
5. А.М. Лидов (ed.), Реликвии в Византии и древней Руси (Москва 2007), pp. 168-9.
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Σελίδα 3/6
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Rakova Snezhana ,
(γλωσσ.επιμ. αγγλ.) Lees Christopher
(8/9/2008)
Για παραπομπή :
Rakova Snezhana , (γλωσσ.επιμ. αγγλ.) Lees Christopher ,
"Constantinople as worship centre", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού,
Κωνσταντινούπολη
URL: <http://www.ehw.gr/l.aspx?id=10855>
6. See about the written sources, notes 9-12.
7. Such examples are cited in the account of Anthony of Novgorod (see note 10) and in the memories of Robert de Clary.
8. Bozoky, E., La politique des reliques de Constantin a Saint Louis (Paris 2006), p. 84 sqq.
9. Constantine VII, Narratio de Imagine Edessena, 28 (trans. Wilson, I. The Turin Shroud (London, 1978), 313-31.
10. Cigaaar, K.N., "Une decription de Constantinople traduite par un pèlerin anglais", Revue des Etudes Byzantines 34 (1976), pp. 211-267.
11. Cigaaar, K.N., Une decription de Constantinople dans le Tarragonensis 55”, Revue des Etudes Byzantines 53 (1995), pp. 117-140.
12. Text in : Реликвии в Византии и древней Руси, (сост., ред. А.М. Лидов) (Москва 2007), pp. 190-197; Patri, S., “La relation russe de la quatrième Croisade”, Byzantion LVI-II/2 (1988),
pp. 461-501.
13. Text in : Реликвии в Византии и древней Руси, (сост., ред. А.М. Лидов), (Москва 2007), pp. 198-206.
14. Ruy Gonsales de Clavijo (1403-1406), Pero Tafur (1436-1439). Texts in: Реликвии в Византии и древней Руси, (сост., ред. А.М. Лидов), (Москва 2007), pp. 238-242; 243-246.
15. Calegari, E., Il sacco di Costantinopoli e il bottino veneziano, Porphyra ( Supplemento 3, 2005).
16. Chronikon Paschale, Patrologia Graeca 92, col. 733-734.
17. Kalavrezou, I., “Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court.” Byzantine Court Culture from 829 to 1204, (ed.) H. Maguire
Washington, D.C. 1997), Dumbarton Oaks Research Library and Collection, pp. 57-63.
18. Chronikon Paschale, Patrologia Graeca 92, col. 787-88; Bozoky, E., La politique des reliques de Constantin à Saint Louis (Paris 2006), pp: 88-91.
19. Texts in : Реликвии в Византии и древней Руси, (сост., ред. А.М. Лидов) (Москва 2007), pp. 207-217.
20. Leonis Diaconi Caloenis historiae, X, 4, (ed.) C. B. Hase (Bonn, 1828), 165-166.
21. Kalavrezou, I., “Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court.” Byzantine Court Culture from 829 to 1204,. (ed.) H. Maguire.
(Washington 1997), D.C. Dumbarton Oaks Research Library and Collection, pp. 67-77.
22. Bozoky, E., La politique des reliques de Constantin à Saint Louis (Paris 2006), p. 92.
23. Riant, R.E.D. (ed.) Exuviae sacrae Constantinopolitanae, Gennevae, I-II, 1877-1878.
Βιβλιογραφία :
Kazhdan A., Talbot R. F., "Relics", Kazhdan A. (ed.), The Oxford Dictionary of Byzantium 3, Oxford - New York 1991, 1779-1781
Mango C., "Constantine’s Mausoleum and the Translation of Relics", Byzantinische Zeitschrift, 83, 1990, 51-62
Bacci M., "Relics of the Pharos Chapel: a view from the Latin West", Лидов, А.М. (ред.), Восточнохристиянские реликвии, Москва 2003, 234-248
Ciggar K.N., "Une description de Constantinople traduite par un pèlerin anglais", Revue des Etudes Byzantines, 34, 1976, 211-267
Ciggar K.N., "Une decription de Constantinople dans le Tarragonensis 55", Revue des Etudes Byzantines, 53, 1995, 117-140
Majeska G., "Russian Pilgrims in Constantinople", Dumbarton Oaks Papers, 56, 2002, 93-108
Maraval P., "The Earliest Phase of Christian Pilgrimage in the Near East (before 7th C)", Dumbarton Oaks Papers, 56, 2002, 63-75
Patri S., "La relation russe de la quatrième Croisade", Byzantion, 56/2, 1988, 461-501
Woods D., "The Date of the Translation of the Relics of SS. Luke and Аndrew to Constantinople", Vigiliae Christianae, 45/3, 1991, 286-292
Worthley J., "The Marian Relics at Constantinople", Greek Roman and Byzantine Studies, 45, 2005, 171-187
Δημιουργήθηκε στις 16/6/2017
Σελίδα 4/6
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Rakova Snezhana ,
(γλωσσ.επιμ. αγγλ.) Lees Christopher
(8/9/2008)
Για παραπομπή :
Rakova Snezhana , (γλωσσ.επιμ. αγγλ.) Lees Christopher ,
"Constantinople as worship centre", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού,
Κωνσταντινούπολη
URL: <http://www.ehw.gr/l.aspx?id=10855>
Cormack R., Writing in gold. Byzantine society and its icons, London 1985
Weyl Carr A-N., "Icons and the οbject of pilgrimage in middle Byzantine Constatinople", Dumbarton Oaks Papers, 56, 2002, 75-92
Kalavrezou I., "Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court.", H. Maguire (ed.), Byzantine
Court Culture from 829 to 1204, Washington, D.C. 1997, Dumbarton Oaks Research Library and Collection, 53-79
Kalavrezou I., "Images of the Mother: When the Virgin Marry Became Meter Theou", Dumbarton Oaks Papers, 44, 1990, 165-172
Meinardus O., "A Study of the Relics of Saints of the Greek Church", Oriens Christianus, 54, 1970
Barber B., "The Impact of the Fourth Crusade in the West: The Distribution of Relics after 2004", Angeliki E. Laiou (ed.), Urbs capta: La
quatrième croisade et ses conséquences, Paris 2005, Réalités byzantines 10, 325-334
Bozoky E., La politique des reliques de Constantin à Saint Louis, Paris 2006
Klein H.A., "Constantin, Helena, and the Cult of the True Cross in Constantinople", Durand, J. – Flusin, B. (eds), Byzance et les reliques du
Christ, Paris 2004, 31-59
Drijvers J.W., Helena Augusta. The Mother of Constantine the Great and the Legend of Her Finding of the True Cross, Leyden – New
York 1992
Wortley J., "The Legend of Constantine the relic-provider", Daimonopylai: Essays presented to E.G. Berry, Winnipeg 2004), 487-496
Wortley J., "The earliest relic-importations to Constantinople", J-L.Deuffic (ed.), Reliques et sainteté dans l'espace médiéval, Saint-Denis
2006, 207-226
Magdalino P., "L'église du Phare et les reliques de la Passion", J. Durand, B. Flusin (ed.), Byzance et les reliques du Christ, Paris 2004, 15-30
Carile M.C., "Constantinople and the Heavenly Jerusalem?: Through the imperial palace", Bizantinistica. Rivista di Studi Bizantini e Slavi,
Serie 2.VIII, 2006, 85-104
Лидов А.М., "Святой Мандилион. История реликвии", Евсеева, Л. М., Лидов и др. (eds.), Спас нерyкотворной в русской иконе,
Москва 2005, 12-39
Наумов А., "Богородичне иконе и ритуализациjа одбране града", Crkvene studije, 3, 2006, 187-198
Klein H.A., "Sacred Relics and Imperial Ceremonies at the Great Palace of Constantinople", F.A. Bauer (ed.), Visualisierungen von
Herrschaft [=BYZAS 5], 2006, 79-99
Δικτυογραφία :
Constantinople and the Heavenly Jerusalem?: through the imperial palace
http://hierotopy.ru/contents/NewJerusalems_05_Carile_ImperialPalaces_2009_EngRus.pdf
Helping Hands for the Empire: Imperial Ceremonies and the Cult of Relics at the Byzantine Court
http://books.google.gr/books?id=qjy2d8ExpTAC&pg=RA1-PA53&lpg=RA1PA53&dq=Meinardus,+O.+A+Study+of+the+Relics+of+Saints+of+the+Greek+Church&source=web&ots=0bOQb2WFb1&sig=i3M6Gc2Q5HXkbYiS5-CkN2rSBM&hl=en&sa=X&oi=book_result&resnum=3&ct=result#PRA1-PA5
Sacred Relics and Imperial Ceremonies at the Great Palace of Constantinople
http://www.columbia.edu/cu/arthistory/faculty/Klein/Sacred-Relics-and-Imperial-Ceremonies.pdf
Реликвии Константинополя
http://hierotopy.ru/contents/RelicsInByzantium_05_Lidov_RelicsOfConstantinople_2006_Rus.pdf
Γλωσσάριo :
acheiropoietos
Icon, usually of Christ, which-according to the legend-was non-hand made. Several legends concerning acheiropoietes icons appeared in Byzantium since the 6th c. and refer to objects
which miraculously preserved the imprint of the face or the body of Christ, after having come in contact with Him. The most famous is the Holy Mandylion of Eddesa. During the middle
byzantine period most of those acheiropoietes icons of Christ are forgotten, though many legends emerged concerning acheiropoietes icons of saints.
dome
A characteristic element of Byzantine architecture. The dome is a hemispherical vault on a circular wall (drum) usually pierced by windows. The domed church emerges in the Early
Byzantine years and its various types gradually prevail, while they are expanded in the Balkans and in Russia.
Keramion
The Holy Tile on which the features of Christ were imprinted through contact with the Holy Mandylion; it is a unique example of one Acheiropoietos producing Δημιουργήθηκε στις 16/6/2017
Σελίδα 5/6
IΔΡΥΜA ΜΕΙΖΟΝΟΣ ΕΛΛΗΝΙΣΜΟΥ
Συγγραφή :
Rakova Snezhana ,
(γλωσσ.επιμ. αγγλ.) Lees Christopher
(8/9/2008)
Για παραπομπή :
Rakova Snezhana , (γλωσσ.επιμ. αγγλ.) Lees Christopher ,
"Constantinople as worship centre", 2008, Εγκυκλοπαίδεια Μείζονος Ελληνισμού,
Κωνσταντινούπολη
URL: <http://www.ehw.gr/l.aspx?id=10855>
another.
maphorion
A women's garment covering the head and shoulders and sometimes reaching down to the feet. In Byzantium maphorion was the name of the Virgin's outer veil. According to the christian
tradition it was preserved by apostle Thomas after the Dormition and 4-5 centuries afterwards it was transfered to Constantinople and deposited at the church of Blachernai. It was one of
the most important relics gathered in Constantinople.
Menologion of Basil II
Codex in scroll kept at the Vatican Apostolic Library (cod. 1613). It is considered the absolute masterpiece of the Byzantine miniature and the most richly illustrated known Byzantine
manuscript. It is a glossy Synaxarion, the first and only one of its kind, with several unique features, such as the signatures of artists, ‘of the illustrator… . ’It was ordered by Emperor Basil
II (976 and 1025) and evidences his singular religious and artistic nature. Each saint and religious ceremony corresponds to a glossy miniature. The preserved manuscript includes 430
miniatures and covers the first half of the year (Sept.-Febr.). There must have been a second volume, which has not been preserved.
synaxarion
A liturgical text containing a short account of the saint's life and acts meant to be read at orthros (the morning liturgy) on the day of the saint's celebration.
Πηγές
Κωνσταντίνος Πορφυρογέννητος, Narratio de Imagine Edessena, Migne, J.P. (ed.), Patrologia Graeca 113, cols. 421‑454. [Edition of the text with an english translation in Guscin, M., The Image of Edessa (Leiden‑Boston 2009), pp. 8‑69.]
Robert de Clari, La Conquete de Constantinople, ed. P. Lauer (Paris 1924). [Transl. by Ε.Η. McNeal, Robert of Clari, The Conquest of Constantinople (1936)].
A. Lidov, «Реликвии Константинополя»: selected translated sources on the relics in Constantinople with a commentary (Rus). Ch. 5 from A. Lidov (ed.), Реликвии в Византии и древней Руси (Moscow 2006), with a Παραθέματα
The wealth of the church of the Virgin of the Pharos in the eyes of the Crusaders:
When the city was captured [...] and the palaces were taken over, [...] they found in them riches more than a great deal. [...] And the palace of Bukoleon was very rich [...] and in it there were fully thirty chapels, great and small, and there was one of them which was called the Holy Chapel, which was so rich and noble that there was not a hinge nor a band nor any other part [...] that was not all of silver, and there was no column that was not of jasper or porphyry or some other rich precious stone. [And] within this chapel were found many rich relics: [...] two pieces of the True Cross as large as the leg of a man [...], and the iron of the lance with which Our Lord had his side pierced, and two of the nails which were driven through his hands and feet; and one found there in a crystal phial quite a little of his blood and [...] the tunic which he wore [...] when they led him to Mount Calvary. And one found there also the blessed crown with which he was crowned [...] and the robe of Our Lady and so many other rich relics that I could not recount them to you [...].
Robert de Clari, La Conquete de Constantinople, ed. P. Lauer (Paris 1924), § 68‑69, (transl. by Ε.Η. McNeal, Robert of Clari, The Conquest of Constantinople, 1936, pp. 102‑103).
Δημιουργήθηκε στις 16/6/2017
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