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138-472: Acheiropoieta ( Medieval Greek : αχειροποίητα , 'made without hand'; singular acheiropoieton ) — also called icons made without hands (and variants) — are Christian icons which are said to have come into existence miraculously; not created by a human. Invariably these are images of Jesus or the Virgin Mary . The most notable examples that are credited by tradition among the faithful are, in

276-416: A 17th-century biographer of artists of his own time, describes and analyses, not always correctly, many works. Lessing 's study (1796) of the classical figure Amor with an inverted torch was an early attempt to use a study of a type of image to explain the culture it originated in, rather than the other way round. Iconography as an academic art historical discipline developed in the nineteenth century in

414-567: A collection of heroic sagas from the 12th century that was later collated in a verse epic , was the first literary work completely written in the vernacular. The Greek vernacular verse epic appeared in the 12th century, around the time of the French romance novel, almost as a backlash to the Attic renaissance during the dynasty of the Komnenoi in works like Psellos 's Chronography (in the middle of

552-473: A document apparently produced in the circle of the Patriarch of Constantinople, which purports to be the record of a (fictitious) Church council of 836, a list of acheiropoieta and icons miraculously protected is given as evidence for divine approval of icons. The acheiropoieta listed are: The nine other miracles listed deal with the maintenance rather than creation of icons, which resist or repair

690-769: A more scientific manner than the popular aesthetic approach of the time. These early contributions paved the way for encyclopedias , manuals, and other publications useful in identifying the content of art. Mâle's l'Art religieux du XIIIe siècle en France (originally 1899, with revised editions) translated into English as The Gothic Image, Religious Art in France of the Thirteenth Century has remained continuously in print. In early twentieth-century Germany , Aby Warburg (1866–1929) and his followers Fritz Saxl (1890–1948) and Erwin Panofsky (1892–1968) elaborated

828-817: A prominent place. They comprise chronicles as well as classicist, contemporary works of historiography , theological documents, and saints' lives . Poetry can be found in the form of hymns and ecclesiastical poetry. Many of the Byzantine emperors were active writers themselves and wrote chronicles or works on the running of the Byzantine state and strategic or philological works. Furthermore, letters, legal texts, and numerous registers and lists in Medieval Greek exist. Concessions to spoken Greek can be found, for example, in John Malalas's Chronography from

966-470: A rule of Medieval Greek phonotactics that would persist into Early Modern Greek . When dialects started deleting unstressed /i/ and /u/ between two consonants (such as when Myzithras became Mystras ), new clusters were formed and similarly assimilated by sandhi; on the other hand it is arguable that the dissimilation of voiceless obstruents occurred before the loss of close vowels, as the clusters resulting from this development do not necessarily undergo

1104-567: A slate pencil. This cursive script already showed descenders and ascenders, as well as combinations of letters. In the third century, the Greek uncial developed under the influence of the Latin script because of the need to write on papyrus with a reed pen. In the Middle Ages, uncial became the main script for the Greek language. A common feature of the medieval majuscule script like the uncial

1242-460: A specialist on early medieval churches and another German émigré, extended iconographical analysis to architectural forms . The period from 1940 can be seen as one where iconography was especially prominent in art history. Whereas most iconographical scholarship remains highly dense and specialized, some analyses began to attract a much wider audience, for example Panofsky 's theory (now generally out of favour with specialists of that picture) that

1380-459: A team of specialists, using four different complementary technologies: X-rays, ultraviolet rays, pigment and stratigraphic analysis of the image, certified its well-preserved condition. Official celebration in the religious Catholic calendar: September 14. According to ancient Spanish tradition in the early days of Christianity, James the Great , one of the original Twelve Apostles of Jesus Christ,

1518-512: A thousand years ago, though development, and some shifts in meaning, have occurred – for example, the old man wearing a fleece in conversation with Saint Joseph usually seen in Orthodox Nativities seems to have begun as one of the shepherds, or the prophet Isaiah , but is now usually understood as the "Tempter" ( Satan ). In both East and West, numerous iconic types of Christ , Mary and saints and other subjects were developed;

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1656-708: A well-educated contemporary. The subtle layers of meaning uncovered by modern iconographical research in works of Robert Campin such as the Mérode Altarpiece , and of Jan van Eyck such as the Madonna of Chancellor Rolin and the Washington Annunciation lie in small details of what are on first viewing very conventional representations. When Italian painting developed a taste for enigma, considerably later, it most often showed in secular compositions influenced by Renaissance Neo-Platonism . From

1794-680: A wrathful deity but in few contexts is depicted in pacified mood. Although iconic depictions of, or concentrating on, a single figure are the dominant type of Buddhist image, large stone relief or fresco narrative cycles of the Life of the Buddha , or tales of his previous lives, are found at major sites like Sarnath , Ajanta , and Borobudor , especially in earlier periods. Conversely, in Hindu art, narrative scenes have become rather more common in recent centuries, especially in miniature paintings of

1932-527: Is synizesis ("merging" of vowels). In many words with the combinations [ˈea] , [ˈeo] , [ˈia] and [ˈio] , the stress shifted to the second vowel, and the first became a glide [j] . Thus: Ῥωμαῖος [ro'meos] → Ῥωμιός [ro'mɲos] ('Roman'), ἐννέα [e'nea] → ἐννιά [e'ɲa] ('nine'), ποῖος ['pios] → ποιός ['pços] ('which'), τα παιδία [ta pe'ðia] → τα παιδιά [ta pe'ðʝa] ('the children'). This accentual shift

2070-615: Is a branch of Byzantine studies , the study of the history and culture of the Byzantine Empire. The beginning of Medieval Greek is occasionally dated back to as early as the 4th century, either to 330 AD, when the political centre of the Roman Empire was moved to Constantinople , or to 395 AD, the division of the empire. However, this approach is rather arbitrary as it is more an assumption of political, as opposed to cultural and linguistic, developments. Indeed, by this time

2208-434: Is a concern of other academic disciplines including Semiotics , Anthropology , Sociology , Media Studies , Communication Studies , and Cultural Studies . These analyses in turn have affected conventional art history, especially concepts such as signs in semiotics . Discussing imagery as iconography in this way implies a critical "reading" of imagery that often attempts to explore social and cultural values. Iconography

2346-721: Is a legendary relic . The legend is of medieval origin, and only a feature of the Western church ; its connection with any single surviving physical image is slighter still, though a number of images have been associated with it, several probably always meant to be received as copies. The image in the Vatican has a certain priority, if only because of the prestige of the papacy. The nuns of San Silvestro in Capite in Rome were forbidden to exhibit their rival image in 1517 to avoid competition with

2484-504: Is a striking reduction of inflectional categories inherited from Indo-European , especially in the verbal system, and a complementary tendency of developing new analytical formations and periphrastic constructions. In morphology , the inflectional paradigms of declension , conjugation and comparison were regularised through analogy. Thus, in nouns, the Ancient Greek third declension, which showed an unequal number of syllables in

2622-480: Is already reflected in the metre of the 6th century hymns of Romanos the Melodist . In many cases, the vowel o disappeared in the endings -ιον [-ion] and -ιος [-ios] ( σακκίον [sa'cion] → σακκίν [sa'cin] , χαρτίον [xar'tion] → χαρτίν [xar'tin] , κύριος ['cyrios] → κύρις ['cyris] ). This phenomenon

2760-415: Is also used within film studies to describe the visual language of cinema, particularly within the field of genre criticism . In the age of Internet, the new global history of the visual production of Humanity (Histiconologia ) includes History of Art and history of all kind of images or medias. Contemporary iconography research often draws on theories of visual framing to address such diverse issues as

2898-545: Is an abundance of abbreviations (e.g. ΧϹ for "Christos") and ligatures. Several letters of the uncial ( ϵ for Ε , Ϲ for Σ , Ѡ for Ω ) were also used as majuscules especially in a sacral context. The lunate sigma was adopted in this form as " С " in the Cyrillic script. The Greek uncial used the interpunct in order to separate sentences for the first time, but there were still no spaces between words. The Greek minuscule script, which probably emerged from

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3036-483: Is assumed that most of the developments leading to the phonology of Modern Greek had either already taken place in Medieval Greek and its Hellenistic period predecessor Koine Greek , or were continuing to develop during this period. Above all, these developments included the establishment of dynamic stress , which had already replaced the tonal system of Ancient Greek during the Hellenistic period. In addition,

3174-956: Is attested to have begun earlier, in the Hellenistic Koine Greek papyri. The shift in the consonant system from voiced plosives /b/ ( β ), /d/ ( δ ), /ɡ/ ( γ ) and aspirated voiceless plosives /pʰ/ ( φ ), /tʰ/ ( θ ), /kʰ/ ( χ ) to corresponding fricatives ( /v, ð, ɣ/ and /f, θ, x/ , respectively) was already completed during Late Antiquity . However, the original voiced plosives remained as such after nasal consonants, with [mb] ( μβ ), [nd] ( νδ ), [ŋɡ] ( γγ ). The velar sounds /k, x, ɣ, ŋk, ŋɡ/ ( κ , χ , γ , γκ , γγ ) were realised as palatal allophones ( [c, ç, ʝ, ɲc, ɲɟ] ) before front vowels. The fricative /h/ , which had been present in Classical Greek, had been lost early on, although it continued to be reflected in spelling through

3312-638: Is commemorated by one of the Stations of the Cross . According to legend, Veronica later traveled to Rome to present the cloth to the Roman Emperor Tiberius . Legend has it that it has miraculous properties, being able to quench thirst, restore sight, and sometimes even raise the dead. Recent studies trace the association of the name with the image to the translation of Eastern relics to the West at

3450-412: Is grouped together with ε /e̞/ ; ει and η together with ι /i/ ; ο with ω /o̞/ , and οι with υ /y/ . At least in educated speech, the vowel /y/ , which had also merged with υι , likely did not lose lip-rounding and become /i/ until the 10th/11th centuries. Up to this point, transliterations into Georgian continue using a different letter for υ/οι than for ι/ει/η , and in

3588-466: Is mostly found in works translated from languages such as Greek or Russian, with the correct term being "icon painting". In art history , "an iconography" may also mean a particular depiction of a subject in terms of the content of the image, such as the number of figures used, their placing and gestures. The term is also used in many academic fields other than art history, for example semiotics , media studies , and archaeology, and in general usage, for

3726-403: Is reduced to the forms λαμβ- [lamb-] ( imperfective or present system) and λαβ- [lav-] ( perfective or aorist system). One of the numerous forms that disappeared was the dative . It was replaced in the 10th century by the genitive and the prepositional construction of εἰς [is] ('in, to') + accusative . In addition, nearly all the participles and

3864-459: Is some dispute as to when exactly this development took place but apparently it began during the Byzantine period. The graphemes μπ , ντ and γκ for /b/ , /d/ and /ɡ/ can already be found in transcriptions from neighboring languages in Byzantine sources, like in ντερβίσης [der'visis] , from Turkish : derviş (' dervish '). On the other hand, some scholars contend that post-nasal voicing of voiceless plosives began already in

4002-429: Is strictly differentiated from ἔρως [ˈeros] , ('physical love'). In everyday usage, some old Greek stems were replaced, for example, the expression for "wine" where the word κρασίον [kraˈsion] ('mixture') replaced the old Greek οἶνος [oînos] . The word ὄψον [ˈopson] (meaning 'something you eat with bread') combined with the suffix -αριον [-arion] , which

4140-488: Is the almost complete loss of the infinitive , which has been replaced by subordinate clauses with the particle να. Possibly transmitted through Greek, this phenomenon can also be found in the adjacent languages and dialects of the Balkans. Bulgarian and Romanian , for example, are in many respects typologically similar to medieval and present day Greek, although genealogically they are not closely related. Besides

4278-627: Is thought that the icon was painted in Rome between the 5th and 6th century. Today only slight traces under overpainting remain of the original image of a Christ in Majesty with a crossed halo , in the classic pose of the Teacher holding the Scroll of the Law in his left hand while his right is raised in benediction. Many times restored, the face completely changed when Pope Alexander III (1159–1181) had

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4416-549: The Catacombs of Rome show orans figures, portraits of Christ and some saints, and a limited number of "abbreviated representations" of biblical episodes emphasizing deliverance. From the Constantinian period monumental art borrowed motifs from Roman Imperial imagery, classical Greek and Roman religion and popular art – the motif of Christ in Majesty owes something to both Imperial portraits and depictions of Zeus . In

4554-544: The Crimean Peninsula remained Greek-speaking. The southern Balkans which would henceforth be contested between Byzantium and various Slavic kingdoms or empires. The Greek language spoken by one-third of the population of Sicily at the time of the Norman conquest 1060–1090 remained vibrant for more than a century, but slowly died out (as did Arabic) to a deliberate policy of Latinization in language and religion from

4692-732: The Early Middle Ages to have been created by conventional means in New Testament times, often by New Testament figures who, like many monks of the later period, were believed to have practiced as artists. The best known of these, and the most commonly credited in the West, was Saint Luke, who was long believed to have had the Virgin Mary sit for her portrait, but in the East a number of other figures were believed by many to have created images, including narrative ones. Saint Peter

4830-543: The Franciscans , as were many other developments. Most painters remained content to copy and slightly modify the works of others, and it is clear that the clergy, by whom or for whose churches most art was commissioned, often specified what they wanted shown in great detail. The theory of typology , by which the meaning of most events of the Old Testament was understood as a "type" or pre-figuring of an event in

4968-552: The Icon of Christ of Latomos is considered to be the first of its type, depicting an apocalyptic scene that includes imagery from the Book of Ezekiel . The icon is also the first to represent important theological ideas about the apocalypse. Medieval Greek Medieval Greek (also known as Middle Greek , Byzantine Greek , or Romaic ) is the stage of the Greek language between

5106-596: The Late Antique period iconography began to be standardized, and to relate more closely to Biblical texts, although many gaps in the canonical Gospel narratives were plugged with matter from the apocryphal gospels . Eventually, the Church would succeed in weeding most of these out, but some remain, like the ox and ass in the Nativity of Christ . After the period of Byzantine iconoclasm iconographical innovation

5244-644: The Lombards . By the ninth century its elaborate procession had become a focus of the Feast of the Assumption . In the Middle Ages the Pope and the seven cardinal-bishops would celebrate masses in the small sanctuary where it was housed, and at times would kiss its feet. Although no longer a specific liturgical object, some Romans still venerate this icon, considering it a last hope in disasters and memorable events in

5382-572: The Manoppello Image is attested to by Father Donato da Bomba in his "Relatione historica" research tracing back to 1640. Studies in the early 2010s revealed noted congruities with the Shroud. In September 2006 Pope Benedict XVI made a private pilgrimage to the shrine, his first as pope, raising it to the status of a Basilica. The Shroud of Turin (or Turin Shroud) is a linen cloth bearing

5520-623: The Miracle of Latomos , is a Byzantine mosaic of Jesus in the monastery of Latomos (now the Church of Hosios (Holy) David the Dendrite ) in Thessaloniki , Greece , that is an acheiropoieton. The origins of this mosaic icon can be traced back to the late third century AD when Maximian and Diocletian reigned jointly over the Roman Empire . The Icon of Christ of Latomos is one of

5658-717: The Pannonian Avar Siege of Constantinople in 626 , and praised by George Pisida . This image, also called the Uronica, is kept in what was once the pope's private chapel, in a room now known as the Sancta Sanctorum at the top of the Scala Sancta in a surviving part of the old Lateran Palace in Rome. The legend is that this image was begun by Luke the Evangelist and finished by angels. It

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5796-456: The comparative of adjectives ending in -ων , -ιον , [-oːn, -ion] which was partly irregular, was gradually replaced by the formation using the more regular suffix -τερος , -τέρα (-τερη) , -τερο(ν) , [-teros, -tera (-teri), -tero(n)] : µείζων [méːzdoːn] → µειζότερος [mi'zoteros] ('the bigger'). The enclitic genitive forms of the first and second person personal pronoun , as well as

5934-441: The contracted verbs ending in -άω [-aoː] , -έω [-eoː] etc., which earlier showed a complex set of vowel alternations, readopted the endings of the regular forms: ἀγαπᾷ [aɡapâːi] → ἀγαπάει [aɣaˈpai] ('he loves'). The use of the past tense prefix, known as augment , was gradually limited to regular forms in which the augment was required to carry word stress. Reduplication in

6072-418: The particles να and θενά , the negation particle δέν [ðen] ('not') was derived from Ancient Greek : oὐδέν [uːdén] ('nothing'). Lexicographic changes in Medieval Greek influenced by Christianity can be found for instance in words like ἄγγελος [ˈaɲɟelos] ('messenger') → heavenly messenger → angel) or ἀγάπη [aˈɣapi] 'love' → 'altruistic love', which

6210-412: The rough breathing , a diacritic mark added to vowels. Changes in the phonological system mainly affect consonant clusters that show sandhi processes. In clusters of two different plosives or two different fricatives , there is a tendency for dissimilation such that the first consonant becomes a fricative and/or the second becomes a plosive ultimately favoring a fricative-plosive cluster. But if

6348-652: The 11th century) or the Alexiad , the biography of Emperor Alexios I Komnenos written by his daughter Anna Komnena about a century later. In fifteen-syllable blank verse (versus politicus), the Digenes Akritas deals with both ancient and medieval heroic sagas, but also with stories of animals and plants. The Chronicle of the Morea , a verse chronicle from the 14th century, is unique. It has also been preserved in French, Italian and Aragonese versions, and covers

6486-410: The 13th century, examples of texts written in vernacular Greek are very rare. They are restricted to isolated passages of popular acclamations , sayings, and particularly common or untranslatable formulations which occasionally made their way into Greek literature. Since the end of the 11th century, vernacular Greek poems from the literary realm of Constantinople are documented. The Digenes Akritas ,

6624-445: The 15th century religious painting gradually freed itself from the habit of following earlier compositional models, and by the 16th century ambitious artists were expected to find novel compositions for each subject, and direct borrowings from earlier artists are more often of the poses of individual figures than of whole compositions. The Reformation soon restricted most Protestant religious painting to Biblical scenes conceived along

6762-629: The 1st century, and in their developed form are not found before the lead-up to the Iconoclastic Controversy , but in the 4th century, Eusebius , who disapproved of images, accepted that "the features of His apostles Peter and Paul, and indeed of Christ himself, have been preserved in coloured portraits which I have examined". Many famous images, including the Image of Edessa and Hodegetria, were described in versions of their stories as this type of image. The belief that images presumably of

6900-464: The 6th century at the earliest were authentic products of the 1st century distorted any sense of stylistic anachronism, making it easier for further images to be accepted, just as the belief in acheiropoieta , which must have reflected a divine standard of realism and accuracy, distorted early medieval perceptions of what degree of realism was possible in art, accounting for the praise very frequently given to images for their realism, when to modern eyes

7038-689: The 6th century, the Chronicle of Theophanes the Confessor (9th century) and the works of Emperor Constantine VII Porphyrogenitus (mid-10th century). These are influenced by the vernacular language of their time in choice of words and idiom , but largely follow the models of written Koine in their morphology and syntax . The spoken form of Greek was called γλῶσσα δημώδης ( glōssa dēmōdēs 'vernacular language'), ἁπλοελληνική ( haploellēnikē 'basic Greek'), καθωμιλημένη ( kathōmilēmenē 'spoken') or Ῥωμαιϊκή ( Rhōmaiïkē 'Roman language'). Before

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7176-688: The Black Sea coast of Asia Minor, and Cappadocian , spoken in central Asia Minor, began to diverge. In Griko , a language spoken in the southern Italian exclaves , and in Tsakonian , which is spoken on the Peloponnese, dialects of older origin continue to be used today. Cypriot Greek was already in a literary form in the late Middle Ages, being used in the Assizes of Cyprus and the chronicles of Leontios Makhairas and Georgios Boustronios . It

7314-1010: The Eastern church, the Mandylion, also known as the Image of Edessa , and the Hodegetria , and several Russian icons, and in the West the Shroud of Turin , Veil of Veronica , Our Lady of Guadalupe , and the Manoppello Image . The term is also used of icons that are only regarded as normal human copies of a miraculously created original archetype. Although the most famous acheiropoieta today are mostly icons painted on wood panel, they exist in other media, such as mosaics , painted tile, and cloth. Ernst Kitzinger distinguished two types: "Either they are images believed to have been made by hands other than those of ordinary mortals or else they are claimed to be mechanical, though miraculous, impressions of

7452-614: The Greek language, for example ὁσπίτιον [oˈspition] ( Latin : hospitium , 'hostel', therefore "house", σπίτι [ˈspiti] in Modern Greek ), σέλλα [ˈsela] ('saddle'), ταβέρνα [taˈverna] ('tavern'), κανδήλιον [kanˈdilion] ( Latin : candela , 'candle'), φούρνος [ˈfurnos] ( Latin : furnus , 'oven') and φλάσκα [ˈflaska] ( Latin : flasco , 'wine bottle'). Other influences on Medieval Greek arose from contact with neighboring languages and

7590-528: The Iconoclastic period, towards the end of which an earthquake caused the plaster to fall down, revealing the image (during the reign of Leo V, 813-20). However, this was only a subsidiary miracle, according to the account extant. This says that the mosaic was being constructed secretly, during the 4th century persecution of Galerius , as an image of the Virgin, when it suddenly was transformed overnight into

7728-607: The Index of Medieval Art (formerly Index of Christian Art) at Princeton (which has made a specialism of iconography since its early days in America). These are now being digitised and made available online, usually on a restricted basis. With the arrival of computing, the Iconclass system, a highly complex system for the classification of the content of images, with 40,000+ classification types, and 84,000 (14,000 unique) keywords,

7866-531: The Koine , as interchanges with β , δ , and γ in this position are found in the papyri. The prenasalized voiced spirants μβ , νδ and γγ were still plosives by this time, causing a merger between μβ/μπ , νδ/ντ and γγ/γκ , which would remain except within educated varieties, where spelling pronunciations did make for segments such as [ɱv, n̪ð, ŋɣ] Many decisive changes between Ancient and Modern Greek were completed by c.  1100 AD. There

8004-478: The Modern Greek future particle θα Medieval Greek : [θa] , which replaced the old future forms. Ancient formations like the genitive absolute , the accusative and infinitive and nearly all common participle constructions were gradually substituted by the constructions of subordinate clauses and the newly emerged gerund . The most noticeable grammatical change in comparison to ancient Greek

8142-490: The Mother of God is an acheiropoieton located in the Tomb of Mary in Gethsemane in Jerusalem. The icon is considered by Orthodox Christians to be the patroness of Jerusalem. The commonly-held story regarding the origins of the Panagia Ierosolymitissa is that it miraculously appeared in the year 1870. This story became popular due to a leaflet released by the Greek Orthodox Patriarchate of Jerusalem verifying it. The Icon of Christ of Latomos (or Latomou ), also known as

8280-447: The Roman Corpus Iuris Civilis were gradually translated into Greek. Under the rule of Emperor Heraclius (610–641 AD), who also assumed the Greek title Basileus ( Greek : βασιλεύς , 'monarch') in 610, Greek became the official language of the Eastern Roman Empire . This was in spite of the fact that the inhabitants of the empire still considered themselves Rhomaioi ('Romans') until its end in 1453, as they saw their State as

8418-411: The Vatican Veronica; it is also now in the Vatican. Like the Genoa image, it is painted on panel and therefore is likely to have always been intended to be a copy. The legend says that Veronica from Jerusalem encountered Jesus along the Via Dolorosa on the way to Calvary . When she paused to wipe the sweat (Latin suda ) off his face with her veil, his image was imprinted on the cloth. The event

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8556-452: The Virgin , parts of the Old Testament, and, increasingly, the lives of popular saints . Especially in the West, a system of attributes developed for identifying individual figures of saints by a standard appearance and symbolic objects held by them; in the East, they were more likely to identified by text labels. From the Romanesque period sculpture on churches became increasingly important in Western art, and probably partly because of

8694-409: The attacks of assorted pagans, Arabs, Persians, scoffers, madmen, iconoclasts and Jews. This list seems to have had a regional bias, as other then-famous images are not mentioned, such as the Image of Camuliana , later brought to the capital. Another example, and the only one which indisputably still exists, is the mosaic icon of Christ of Latomos in Thessaloniki . This was covered by plaster during

8832-444: The capital, a veneration which can be compared with that for the other ancient icon of the Salus Populi Romani in Basilica di Santa Maria Maggiore , again in Rome. The former icon used to be taken across Rome annually in procession to "meet" the latter on the Feast of the Assumption. Veronica's Veil, known in Italian as the Volto Santo or Holy Face (but not to be confused with the carved crucifix Volto Santo of Lucca )

8970-748: The change to [fricative + stop], e.g. κ(ου)τί as [kti] not [xti] . The resulting clusters were: For plosives: For fricatives where the second was not /s/ : For fricatives where the second was /s/ : The disappearance of /n/ in word-final position, which had begun sporadically in Late Antiquity, became more widespread, excluding certain dialects such as South Italian and Cypriot. The nasals /m/ and /n/ also disappeared before voiceless fricatives, for example νύμφη ['nyɱfi] → νύφη ['nifi] , ἄνθος ['an̪θos] → ἄθος ['aθos] . A new set of voiced plosives [(m)b] , [(n)d] and [(ŋ)ɡ] developed through voicing of voiceless plosives after nasals . There

9108-437: The church, James returned to Jerusalem with some of his disciples where he became a martyr, beheaded in 44 AD under Herod Agrippa . His disciples allegedly returned his body to Spain. Miraculous painting granted to the monastery - (Fra Frangipane) by Virgin Mother of God together with Saint Catherine and saint Magdalene . The Panagia Ierosolymitissa (All-Holy Lady of Jerusalem; Greek : Παναγία Ιεροσολυμίτισσα) icon of

9246-511: The collections of the Gemäldegalerie, Berlin and the German Marburger Index . These are available, usually on-line or on DVD . The system can also be used outside pure art history, for example on sites like Flickr . Religious images are used to some extent by all major religions, including both Indian and Abrahamic faiths, and often contain highly complex iconography, which reflects centuries of accumulated tradition. Secular Western iconography later drew upon these themes. Central to

9384-474: The conservatism of iconographic traditions such as the depiction of Jesus . Beside, and conflated with, the developed legend of the Image of Edessa, was the tale of the Veil of Veronica, whose name was wrongly interpreted in a typical case of popular etymology to mean "true icon" or "true image", the fear of a "false image" remaining strong. A further and larger group of images, sometimes overlapping with acheiropoieta in popular tradition, were believed in

9522-438: The contemporary spoken vernacular, but in different degrees. They ranged from a moderately archaic style employed for most every-day writing and based mostly on the written Koine of the Bible and early Christian literature, to a highly artificial learned style, employed by authors with higher literary ambitions and closely imitating the model of classical Attic, in continuation of the movement of Atticism in late antiquity. At

9660-449: The content of images include Giorgio Vasari , whose Ragionamenti interpreted the paintings in the Palazzo Vecchio in Florence . Ragionamenti reassuringly demonstrates that such works were difficult to understand even for well-informed contemporaries. Lesser known, though it had informed poets, painters and sculptors for over two centuries after its 1593 publication, was Cesare Ripa 's emblem book Iconologia . Gian Pietro Bellori ,

9798-446: The content of images, the typical depiction in images of a subject, and related senses. Sometimes distinctions have been made between iconology and iconography , although the definitions, and so the distinction made, varies. When referring to movies, genres are immediately recognizable through their iconography, motifs that become associated with a specific genre through repetition. Early Western writers who took special note of

9936-558: The cursive writing in Syria , appears more and more frequently from the 9th century onwards. It is the first script that regularly uses accents and spiritus, which had already been developed in the 3rd century BC. This very fluent script, with ascenders and descenders and many possible combinations of letters, is the first to use gaps between words. The last forms which developed in the 12th century were Iota subscript and word-final sigma ( ς ). The type for Greek majuscules and minuscules that

10074-550: The details of its manufacture on account of other peculiarities. This full length image of the Virgin is said to have miraculously been created at the unusually late date of 1531 (for the Western church) in Mexico, where it continues to enjoy an enormous reputation. In 1979 Philip Callahan, (biophysicist, USDA entomologist, NASA consultant) specializing in infrared imaging, was allowed direct access to visually inspect and photograph

10212-407: The different cases, was adjusted to the regular first and second declension by forming a new nominative form out of the oblique case forms: Ancient Greek ὁ πατήρ [ho patɛ́ːr] → Modern Greek ὁ πατέρας [o pa'teras] , in analogy to the accusative form τὸν πατέρα [tom ba'tera] . Feminine nouns ending in -ις [-is] and -ας [-as] formed

10350-581: The end of classical antiquity in the 5th–6th centuries and the end of the Middle Ages , conventionally dated to the Ottoman conquest of Constantinople in 1453. From the 7th century onwards, Greek was the only language of administration and government in the Byzantine Empire . This stage of language is thus described as Byzantine Greek. The study of the Medieval Greek language and literature

10488-586: The face of Christ by contact with the Mandylion . To art historians, it is a Georgian icon of the 6th-7th century. Although it is now little known, having probably been destroyed in the period of Byzantine Iconoclasm , the icon of Christ from Camuliana in Cappadocia was the most famous Greek example, certainly from the time it reached Constantinople in 574, after which it was used as a palladium in battles by Philippikos , Priscus and Heraclius , and in

10626-455: The fifteenth century when the church of Hosios David was converted to an Islamic mosque (during the Ottoman occupation of Thessaloniki). Sometime before the Ottoman occupation and prior to the twelfth century, the mosaic icon was rediscovered by a monk from Lower Egypt . It was again rediscovered in 1921, and the building was reconsecrated to Saint David . Thematically and artistically,

10764-431: The first consonant was a fricative and the second consonant was /s/ , the first consonant instead became a plosive, favoring a plosive- /s/ cluster. Medieval Greek also had cluster voicing harmony favoring the voice of the final plosive or fricative; when the resulting clusters became voiceless, the aforementioned sandhi would further apply. This process of assimilation and sandhi was highly regular and predictable, forming

10902-403: The genitive forms of the third person demonstrative pronoun , developed into unstressed enclitic possessive pronouns that were attached to nouns: µου [mu] , σου [su] , του [tu] , της [tis] , µας [mas] , σας [sas] , των [ton] . Irregularities in verb inflection were also reduced through analogy. Thus,

11040-630: The hidden image of a man who appears to have been physically traumatized in a manner consistent with crucifixion . The image is clearly visible as a photographic negative , as was first observed in 1898 on the reverse photographic plate when amateur photographer Secondo Pia was unexpectedly allowed to photograph it. The shroud is kept in the royal chapel of the Cathedral of Saint John the Baptist in Turin , Italy . The Roman Catholic Church has approved

11178-748: The history of Frankish feudalism on the Peloponnese during the Latinokratia of the Principality of Achaea , a crusader state set up after the Fourth Crusade and the 13th century fall of Constantinople . The earliest evidence of prose vernacular Greek exists in some documents from southern Italy written in the tenth century. Later prose literature consists of statute books, chronicles and fragments of religious, historical and medical works. The dualism of literary language and vernacular

11316-648: The iconography and hagiography of Indian religions are mudra or gestures with specific meanings. Other features include the aureola and halo , also found in Christian and Islamic art, and divine qualities and attributes represented by asana and ritual tools such as the dharmachakra , vajra , chhatra , sauwastika , phurba and danda . The symbolic use of colour to denote the Classical Elements or Mahabhuta and letters and bija syllables from sacred alphabetic scripts are other features. Under

11454-421: The iconography of climate change created by different stakeholders, the iconography that international organizations create about natural disasters, the iconography of epidemics disseminated in the press, and the iconography of suffering found in social media. An iconography study in communication science analyzed stock photos used in press reporting to depict the social issue of child sexual abuse. Based on

11592-530: The identification of visual content) and "iconology" (the analysis of the meaning of that content), has not been generally accepted, though it is still used by some writers. In the United States , to which Panofsky immigrated in 1931, students such as Frederick Hartt , and Meyer Schapiro continued under his influence in the discipline. In an influential article of 1942, Introduction to an "Iconography of Mediaeval Architecture" , Richard Krautheimer ,

11730-424: The image on the tilma, particularly the upper two-thirds of the image. His findings, with photographs, were published in 1981. This is a tridimensional image of Jesus Christ crucified that comes from the 16th century, and it is attributed to a miraculous event occurred to an Amerindian woman of this South American Andean region, who worked washing clothes for wealthy families of the city of Buga. On October 5, 2006,

11868-569: The image's use in association with the devotion to the Holy Face of Jesus and some believe it to be the very cloth that covered Jesus at burial. However, the shroud's linen has been carbon dated , placing its origin in the 13th or early 14th century CE. On this basis, the shroud is all but proven to be a medieval hoax or forgery , or an icon created as such. Nevertheless, it is the subject of intense debate among some scientists, believers, historians, and writers regarding its authenticity and/or

12006-459: The image. He took numerous infrared photographs of the front of the tilma . Taking notes that were later published, his assistant noted that the original art work was neither cracked nor flaked, while later additions (gold leaf, silver plating the Moon) showed serious signs of wear, if not complete deterioration. Callahan could not explain the excellent state of preservation of the un-retouched areas of

12144-513: The imperative forms of the 3rd person were lost. The subjunctive was replaced by the construction of subordinate clauses with the conjunctions ὅτι [ˈoti] ('that') and ἵνα [ˈina] ('so that'). ἵνα first became ἱνά [iˈna] and was later shortened to να [na] . By the end of the Byzantine era, the construction θέλω να [ˈθelo na] ('I want that…') + subordinate clause developed into θενά [θeˈna] . Eventually, θενά became

12282-426: The imperial court's life like Αὔγουστος [ˈavɣustos] ('Augustus'), πρίγκιψ [ˈpriɲɟips] ( Latin : princeps , 'Prince'), μάγιστρος [ˈmaʝistros] ( Latin : magister , 'Master'), κοιαίστωρ [cyˈestor] ( Latin : quaestor , 'Quaestor'), ὀφφικιάλος [ofiˈcalos] ( Latin : officialis , 'official'). In addition, Latin words from everyday life entered

12420-513: The influence of tantra art developed esoteric meanings, accessible only to initiates; this is an especially strong feature of Tibetan art . The art of Indian Religions esp. Hindus in its numerous sectoral divisions is governed by sacred texts called the Aagama which describes the ratio and proportion of the icon, called taalmaana as well as mood of the central figure in a context. For example, Narasimha an incarnation of Vishnu though considered

12558-554: The inhabitants of the southern Balkan Peninsula , south of the Jireček Line , and all of the inhabitants of Asia Minor , where the native tongues ( Phrygian , Lycian , Lydian , Carian etc.), except Armenian in the east, had become extinct and replaced by Greek by the 5th century. In any case, all cities of the Eastern Roman Empire were strongly influenced by the Greek language. In the period between 603 and 619,

12696-467: The invitation, but promising a future visit by one of his disciples. Along with the letter went a likeness of Jesus. This legend was first recorded in the early fourth century by Eusebius, who said that he had transcribed and translated the actual letter in the Syriac chancery documents of the king of Edessa. Instead, Thaddeus of Edessa , one of the seventy disciples , is said to have come to Edessa, bearing

12834-545: The lack of Byzantine models, became the location of much iconographic innovation, along with the illuminated manuscript , which had already taken a decisively different direction from Byzantine equivalents, under the influence of Insular art and other factors. Developments in theology and devotional practice produced innovations like the subject of the Coronation of the Virgin and the Assumption , Both associated with

12972-461: The languages of Venetian, Frankish and Arab conquerors. Some of the loanwords from these languages have been permanently retained in Greek or in its dialects: Middle Greek used the 24 letters of the Greek alphabet which, until the end of antiquity, were predominantly used as lapidary and majuscule letters and without a space between words and with diacritics. The first Greek script, a cursive script, developed from quick carving into wax tablets with

13110-401: The lesser-known acheiropoieta ( Greek : αχειροποίητα εικόνα). According to tradition, the Icon of Christ of Latomos was discovered by Princess Flavia Maximiana Theodora , the Christian daughter of Emperor Maximian. She hid it to protect it from potential damage by the pagan, Roman authorities, and it remarkably survived both Byzantine iconoclasm in the eighth century and a period of time in

13248-627: The life of, or aspect of, Christ or Mary was often reflected in art, and in the later Middle Ages came to dominate the choice of Old Testament scenes in Western Christian art. Whereas in the Romanesque and Gothic periods the great majority of religious art was intended to convey often complex religious messages as clearly as possible, with the arrival of Early Netherlandish painting iconography became highly sophisticated, and in many cases appears to be deliberately enigmatic, even for

13386-654: The lines of history painting , and after some decades the Catholic Council of Trent reined in somewhat the freedom of Catholic artists. Secular painting became far more common in the West from the Renaissance, and developed its own traditions and conventions of iconography, in history painting , which includes mythologies , portraits , genre scenes , and even landscapes , not to mention modern media and genres like photography , cinema , political cartoons , comic books . Renaissance mythological painting

13524-460: The lives of Krishna and Rama . Christian art features Christian iconography, prominently developed in the medieval era and renaissance , and is a prominent aspect of Christian media . Aniconism was rejected within Christian theology from the outset, and the development of early Christian art and architecture occurred within the first seven centuries after Jesus . Small images in

13662-467: The meaning of Christian images and architecture is closely linked to the content of biblical , liturgical and theological texts, which were usually considered authoritative by most patrons, artists and viewers. Technological advances allowed the building-up of huge collections of photographs, with an iconographic arrangement or index, which include those of the Warburg Institute and

13800-529: The mid-1160s. From the late 11th century onwards, the interior of Anatolia was invaded by Seljuq Turks, who advanced westwards. With the Ottoman conquests of Constantinople in 1453, the Peloponnese in 1459 or 1460, the Empire of Trebizond in 1461, Athens in 1465, and two centuries later the Duchy of Candia in 1669, the Greek language lost its status as a national language until the emergence of modern Greece in

13938-561: The nominative according to the accusative -ιδα [-iða] -αδα [-aða] , as in ἐλπίς [elpís] → ἐλπίδα [elˈpiða] ('hope'), πατρίς [patrís] → πατρίδα [paˈtriða] ('homeland'), and in Ἑλλάς [hellás] → Ἑλλάδα [eˈlaða] ('Greece'). Only a few nouns remained unaffected by this simplification, such as τὸ φῶς [to fos] (both nominative and accusative ), τοῦ φωτός [tu fo'tos] ( genitive ). The Ancient Greek formation of

14076-454: The number of named types of icons of Mary, with or without the infant Christ, was especially large in the East, whereas Christ Pantocrator was much the commonest image of Christ. Especially important depictions of Mary include the Hodegetria and Panagia types. Traditional models evolved for narrative paintings, including large cycles covering the events of the Life of Christ , the Life of

14214-456: The one by Caradaossi (1452–1527) lost during the sack of Rome in 1527. The image itself was last inspected by the Jesuit art historian J. Wilpert in 1907. As early as the reign of Pope Sergius I (687–701) there are records of the image being carried in annual procession at certain feasts, and Pope Stephen II (752–757) carried the image on his shoulders in a procession to counter a threat from

14352-524: The original". The belief in such images became prominent only in the 6th century, by the end of which both the Mandylion and the Image of Camuliana were well known. The pilgrim Antoninus of Piacenza was shown a relic of the Veil of Veronica type in Memphis, Egypt in the 570s. Such images functioned as powerful relics as well as icons, and their images were naturally seen as especially authoritative as to

14490-488: The perpetuation of Roman rule. Latin continued to be used on the coinage until the ninth century and in certain court ceremonies for even longer. Despite the absence of reliable demographic figures, it has been estimated that less than one third of the inhabitants of the Eastern Roman Empire, around eight million people, were native speakers of Greek. The number of those who were able to communicate in Greek may have been far higher. The native Greek speakers consisted of many of

14628-495: The pillar she was standing on. She gave him the pillar as a symbol and a wooden image of herself. James was also instructed to build a chapel on the spot where she left the pillar. It is generally believed that Mary would have appeared to James through bilocation, as she was still living either in Ephesus or Jerusalem at the time of this event. She is believed to have died three to fifteen years after Jesus' death. After establishing

14766-544: The practice of identification and classification of motifs in images to using iconography as a means to understanding meaning. Panofsky codified an influential approach to iconography in his 1939 Studies in Iconology , where he defined it as "the branch of the history of art which concerns itself with the subject matter or meaning of works of art, as opposed to form," although the distinction he and other scholars drew between particular definitions of "iconography" (put simply,

14904-584: The present image of Christ. According to Christian legend, the image of Edessa, (known to the Eastern Orthodox Church as the Mandylion , a Medieval Greek word not applied in any other context), was a holy relic consisting of a square or rectangle of cloth upon which a miraculous image of the face of Jesus was imprinted — the first icon ("image"). According to legend, Abgar V wrote to Jesus, asking him to come cure him of an illness. Abgar received an answering letter from Jesus, declining

15042-419: The present one, painted on silk, placed over the original. Innocent III (1189–1216) covered the rest of the holy icon with an embossed silver riza , but other later embellishments completely covered its surface. It has also been cleaned during the recent restoration. The doors protecting the icon, also in embossed silver, are of the 15th century. It has a baldachin in metal and gilded wood over it, replacing

15180-446: The publications of Erwin Panofsky, has been critically discussed since the mid-1950s, in part also strongly ( Otto Pächt , Svetlana Alpers ). However, among the critics, no one has found a model of interpretation that could completely replace that of Panofsky. As regards the interpretation of Christian art , that Panofsky researched throughout his life, the iconographic interest in texts as possible sources remains important, because

15318-579: The same class, adopted a new set of endings modelled on the passive of regular verbs, as in the following examples: In most cases, the numerous stem variants that appeared in the Ancient Greek system of aspect inflection were reduced to only two basic stem forms, sometimes only one. Thus, in Ancient Greek the stem of the verb λαμβάνειν [lambáneːn] ('to take') appears in the variants λαμβ- [lamb-] , λαβ- [lab-] , ληψ- [lɛːps-] , ληφ- [lɛːpʰ-] and λημ- [lɛːm-] . In Medieval Greek, it

15456-641: The same original phoneme had merged with /i/ in mainstream varieties at roughly the same time (the same documents also transcribe υ/οι with ი /i/ very sporadically). In the original closing diphthongs αυ , ευ and ηυ , the offglide [u] had developed into a consonantal [v] or [f] early on (possibly through an intermediate stage of [β] and [ɸ] ). Before [n] , υ turned to [m] ( εὔνοστος ['evnostos] → ἔμνοστος ['emnostos] , χαύνος ['xavnos] → χάμνος ['xamnos] , ἐλαύνω [e'lavno] → λάμνω ['lamno] ), and before [m] it

15594-425: The same time, the spoken vernacular language developed on the basis of earlier spoken Koine, and reached a stage that in many ways resembles present-day Modern Greek in terms of grammar and phonology by the turn of the first millennium AD. Written literature reflecting this Demotic Greek begins to appear around 1100. Among the preserved literature in the Attic literary language, various forms of historiography take

15732-504: The southern and eastern parts of the empire ( Syria , Egypt , North Africa ) were occupied by Persian Sassanids and, after being recaptured by Heraclius in the years 622 to 628, were conquered by the Arabs in the course of the Muslim conquests a few years later. Alexandria , a centre of Greek culture and language, fell to the Arabs in 642. During the seventh and eighth centuries, Greek

15870-529: The spoken language, particularly pronunciation, had already shifted towards modern forms. The conquests of Alexander the Great , and the ensuing Hellenistic period , had caused Greek to spread to peoples throughout Anatolia and the Eastern Mediterranean, altering the spoken language's pronunciation and structure. Medieval Greek is the link between this vernacular , known as Koine Greek , and Modern Greek . Though Byzantine Greek literature

16008-444: The surviving corpus has little of this. The standard depictions of both the features of the leading New Testament figures, and the iconography of key narrative scenes, seemed to have their authenticity confirmed by images believed to have been created either by direct witnesses or those able to hear the accounts of witnesses, or alternatively God himself or his angels. Such icons were seen as powerful arguments against iconoclasm . In

16146-772: The time of the Crusades. In 1999, German Jesuit Father Heinrich Pfeiffer  [ de ] , Professor of Art History at the Pontifical Gregorian University, announced at a press conference in Rome that he had found the Veil in a church of the Capuchin monastery, in the small village of Manoppello, Italy , where it had been in the custody of the Capuchin Friars since 1660. The image, known as

16284-425: The true appearance of the subject. Like other icon types believed to be painted from the live subject, such as the Hodegetria (thought to have been painted by Luke the Evangelist ), they therefore acted as important references for other images in the tradition. They therefore were copied on an enormous scale, and the belief that such images existed, and authenticated certain facial types, played an important role in

16422-419: The verb stem, which was a feature of the old perfect forms, was gradually abandoned and only retained in antiquated forms. The small ancient Greek class of irregular verbs in -μι [-mi] disappeared in favour of regular forms ending in -ω [-oː] ; χώννυμι [kʰóːnnymi] → χώνω ['xono] ('push'). The auxiliary εἰμί [eːmí] ('be'), originally part of

16560-494: The vowel system was gradually reduced to five phonemes without any differentiation in vowel length, a process also well begun during the Hellenistic period. Furthermore, Ancient Greek diphthongs became monophthongs . The Suda , an encyclopedia from the late 10th century, gives some indication of the vowel inventory. Following the antistoichic system, it lists terms alphabetically but arranges similarly pronounced letters side by side. In this way, for indicating homophony , αι

16698-528: The words of Jesus, by the virtues of which the king was miraculously healed. The first record of the existence of a physical image in the ancient city of Edessa (now Şanlıurfa ) was in Evagrius Scholasticus , writing about 600, who reports a portrait of Christ, of divine origin ( θεότευκτος ), which effected the miraculous aid in the defence of Edessa against the Persians in 544. The image

16836-580: The works of scholars such as Adolphe Napoleon Didron (1806–1867), Anton Heinrich Springer (1825–1891), and Émile Mâle (1862–1954) all specialists in Christian religious art, which was the main focus of study in this period, in which French scholars were especially prominent. They looked back to earlier attempts to classify and organise subjects encyclopedically like Cesare Ripa and Anne Claude Philippe de Caylus 's Recueil d'antiquités égyptiennes, étrusques, grècques, romaines et gauloises as guides to understanding works of art, both religious and profane, in

16974-529: The writing on the rear wall in the Arnolfini Portrait by Jan van Eyck turned the painting into the record of a marriage contract. Holbein 's The Ambassadors has been the subject of books for a general market with new theories as to its iconography, and the best-sellers of Dan Brown include theories, disowned by most art historians, on the iconography of works by Leonardo da Vinci . The method of iconology , which had developed following

17112-482: The year 1030, Michael the Grammarian could still make fun of the bishop of Philomelion for confusing ι for υ . In the 10th century, Georgian transliterations begin using the letter representing /u/ ( უ ) for υ/οι , in line with the alternative development in certain dialects like Tsakonian , Megaran and South Italian Greek where /y/ reverted to /u/ . This phenomenon perhaps indirectly indicates that

17250-587: The year 1821. Language varieties after 1453 are referred to as Modern Greek. As early as in the Hellenistic period , there was a tendency towards a state of diglossia between the Attic literary language and the constantly developing vernacular Koine . By late antiquity, the gap had become impossible to ignore. In the Byzantine era, written Greek manifested itself in a whole spectrum of divergent registers , all of which were consciously archaic in comparison with

17388-563: Was borrowed from the Latin -arium , became 'fish' ( ὀψάριον [oˈpsarion] ), which after apheresis, synizesis and the loss of final ν [n] became the new Greek ψάρι [ˈpsari] and eliminated the Old Greek ἰχθύς [ikʰtʰýs] , which became an acrostic for Jesus Christ and a symbol for Christianity. Especially at the beginning of the Byzantine Empire , Medieval Greek borrowed numerous words from Latin , among them mainly titles and other terms of

17526-458: Was developed in the 17th century by a printer from the Antwerp printing dynasty, Wetstein, eventually became the norm in modern Greek printing. Iconography A secondary meaning (based on a non-standard translation of the Greek and Russian equivalent terms) is the production or study of the religious images, called " icons ", in the Byzantine and Orthodox Christian tradition. This usage

17664-663: Was developed in the Netherlands as a standard classification for recording collections, with the idea of assembling huge databases that will allow the retrieval of images featuring particular details, subjects or other common factors. For example, the Iconclass code "71H7131" is for the subject of " Bathsheba (alone) with David's letter", whereas "71" is the whole " Old Testament " and "71H" the "story of David ". A number of collections of different types have been classified using Iconclass, notably many types of old master print ,

17802-456: Was dropped ( θαῦμα ['θavma] → θάμα ['θama] ). Before [s] , it occasionally turned to [p] ( ἀνάπαυση [a'napafsi] → ἀνάπαψη [a'napapsi] ). Words with initial vowels were often affected by apheresis : ἡ ἡμέρα [i i'mera] → ἡ μέρα [i 'mera] ('the day'), ἐρωτῶ [ero'to] → ρωτῶ [ro'to] ('(I) ask'). A regular phenomenon in most dialects

17940-756: Was gradually replaced by Arabic as an official language in conquered territories such as Egypt, as more people learned Arabic. Thus, the use of Greek declined early on in Syria and Egypt. The invasion of the Slavs into the Balkan Peninsula reduced the area where Greek and Latin was spoken (roughly north of a line from Montenegro to Varna on the Black Sea in Bulgaria ). Sicily and parts of Magna Graecia , Cyprus, Asia Minor and more generally Anatolia, parts of

18078-607: Was in theory reviving the iconography of its Classical Antiquity , but in practice themes like Leda and the Swan developed on largely original lines, and for different purposes. Personal iconographies, where works appear to have significant meanings individual to, and perhaps only accessible by, the artist, go back at least as far as Hieronymous Bosch , but have become increasingly significant with artists like Goya , William Blake , Gauguin , Picasso , Frida Kahlo , and Joseph Beuys . Iconography, often of aspects of popular culture ,

18216-735: Was moved to Constantinople in the 10th century. The cloth disappeared from Constantinople during the Fourth Crusade [Sack of Constantinople] in 1204, reappearing as a relic in King Louis IX of France 's Sainte-Chapelle in Paris . It finally disappeared in the French Revolution . The Ancha icon in Georgia is reputed to be the Keramidion , another acheiropoieta recorded from an early period, miraculously imprinted with

18354-451: Was not officially a capital until 359. Nonetheless, the imperial court resided there and the city was the political centre of the eastern parts of the Roman Empire where Greek was the dominant language. At first, Latin remained the language of both the court and the army. It was used for official documents, but its influence waned. From the beginning of the 6th century, amendments to the law were mostly written in Greek. Furthermore, parts of

18492-622: Was preaching the Gospel in what was then the pagan land of Caesaraugusta (now Zaragoza), in the Roman province of Hispania . He was disheartened with his mission, having made only a few converts. While he was praying by the banks of the Ebro River with some of his disciples, Mary miraculously appeared before him atop a pillar accompanied by angels. Mary assured James that the people would eventually be converted and their faith would be as strong as

18630-596: Was regarded as unhealthy, if not heretical, in the Eastern Church, though it still continued at a glacial pace. More than in the West, traditional depictions were often considered to have authentic or miraculous origins , and the job of the artist was to copy them with as little deviation as possible. The Eastern church also never accepted the use of monumental high relief or free-standing sculpture, which it found too reminiscent of paganism. Most modern Eastern Orthodox icons are very close to their predecessors of

18768-632: Was said to have "illustrated his own account of the Transfiguration ", Luke to have illustrated an entire Gospel Book , and the late 7th century Frankish pilgrim Arculf reported seeing in the Holy Land a cloth woven or embroidered by the Virgin herself with figures of Jesus and the apostles. The apostles were also said to have been very active as patrons, commissioning cycles in illuminated manuscripts and fresco in their churches. Such beliefs clearly projected contemporary practices back to

18906-663: Was still strongly influenced by Attic Greek , it was also influenced by vernacular Koine Greek, which is the language of the New Testament and the liturgical language of the Greek Orthodox Church . Constantine (the Great) moved the capital of the Roman Empire to Byzantium (renamed Constantinople) in 330. The city, though a major imperial residence like other cities such as Trier , Milan and Sirmium ,

19044-549: Was to persist until well into the 20th century, when the Greek language question was decided in favor of the vernacular in 1976. The persistence until the Middle Ages of a single Greek speaking state, the Byzantine Empire, meant that, unlike Vulgar Latin , Greek did not split into separate languages. However, with the fracturing of the Byzantine state after the turn of the first millennium, newly isolated dialects such as Mariupol Greek , spoken in Crimea, Pontic Greek , spoken along

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