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Ap art history early byzantine empire
Ap art history early byzantine empire
Ap art history early byzantine empire
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Sarah Power Visual Art Analysis Christ, Monastery of Saint Catherine, Egypt ARHS 1010 March 16, 2018 Many unique and captivating pieces of art emerged from the Byzantine Empire, one of which was the Christ Icon, also known as, Christ Pantocrator, meaning "Christ, sustainer of all". The Christ Icon is located at the Monastery of Saint Catherine in Egypt. The monastery is tucked in the lower mount ranges of Mount Sinai, in the Southern Egyptian Peninsula. The painting was made shortly after the Monistat in the mid-6th century A.D. and was thought to have been a gift to emperor Constantine the fist. The monastery itself has been a place of worship and admiration for well over one thousand years, with the Christ Icon being one if its …show more content…
The Christ Icon is an encaustic painting. This process of painting uses melted beeswax mixed with color pigment and applied to a wooden slab. Paint brushes and hot metal tools are then used to melt and manipulate the paint into the form desired by the artist. This form of painting was common during the Byzantine Empire, as its rich textured color withstood the elements and created an impressive and unique shine. The gloss finish that many professional painters use today was sparked by emulating the durability, and quality of paintings form this time period. Other famous works form the Byzantine empire, such as St. Peter and of A Woman from Al-Fayum, were made using the melted beeswax technique, and, because of this, process similar qualities as the Christ Icon to this …show more content…
The eyes and mouth are slanted creating a strange and captivating feel. Art historians over the years have separated the two halves of the Christ Icon, pairing each side with a more symmetrical representation of the other half of the face. This process revealed the duality of Christ which the painter was attempting to capture. On the left side of his face, Christ appears to be an ordinary, youthful man who would not attract any attention when walking through town. On the right side, Christ is a much older and more divine individual who appears to be glowing. This duality represented the belief that Christ is both omnipotent and ordinary. The two halves of the Christ Icon are an impressive demonstration the immense talent of the artist in making divine religious values appear to the viewer thought
The mosaic in the apse of San Vitale in Ravenna depicts a younger version of Christ. This is iconologically significant because it shows a beardless Christ, signifying that he may be from the Mediterranean. His halo contains the Cross and he is wearing a purple robe. It is rather two-dimensional, because the draperies do not convey a sense of organic bodily movement. The figures are also mostly displayed in a frontal view. The globe on which Jesus sits also does not seem to be supporting him very well, adding to the two-dimensional feel. The work was done in 547 A.D.
which cover his waist and some of his torso. He is holding a very tall, slender cross in his left hand, while looking with a diffused look to the right. Also, to the left of him (to the right from the viewer’s perspective) there is a sheep lying upon a rock.
At the top of the artwork the upper part of the cross extends beyond the altarpiece. The edge of John the Evangelist’s red robe on the left of the altarpiece and the edge of Mary Magdalene’s pale blue skirt on the right are cut off when the panel ends, giving the viewer the feeling that, rather than looking in on the scene, the viewer is actually taking part in the scene. This, added to the empathy invoked through the delicate, heart-wrenching rendering of the figures in the artwork, let the observer directly interact with the painting and places him/her within the narrative.
On the two outside wings, the six enamel medallions, read from bottom to top. They provide a link to the Byzantine triptychs. These medallions tell the story leading up to the drama of the miracle of the Cross and the conversion of Constantine, the Roman emperor, who was the first to recognize Christianity. The medallions on the left-wing show how Constantine converted to Christianity based on a dream in which an angel points to the cross and tells him he will be victorious over Maxentius, under that symbol. The middle medallion is him along with his soldiers defeating Maxentius in the battle at Milvian Bridge. After this he becomes the sole ruler of the western empire. The upper medallion is when Constantine is baptized near his death. In this medallion the artists use dark enamel lines to accentuate the anatomical parts of Constantine, for example his muscles. From as early as this piece, there are signs of the development of naturalism in Roman art. On the other hand, the medallions on the right tell the story of Saint Helena, Emperor Constantine’s mother, who was believed to have discovered the True Cross. In the lower medallion, Helena questions the Jews. In the middle she digs up the cross and in the top she brings it back to the imperial court. The middle reliquaries, which are static and iconic images, are much more symbolic,
...ic meanings that still are puzzling art historians today. Some of the key symbols that Stokstad points out in the text is the dove, representing the Holy Spirit; the white lilies as a symbol of the Virgin Mary. She also points out, two rather unknown symbols to the sacrilegious, the date of the Annunciation in signs of the zodiac on the floor, as well as the lone stained glass window that is symbolizing God rising above the three windows that are placed in the background behind Mary. These three windows represent the Father, Son, and Holy Spirit.
The depiction of Madonna and Christ is among the most ancient and common in Christian iconography and has an extensive number of variations because apart from its symbolic religious functions, it allows one to interpret the link between mother and child in many aspects. (8)
The Raising of the Cross is an amazing piece of art and the depth of meaning contained in it is, likely, beyond my grasp. There appear to be many symbolisms in this painting and I have surely overlooked some. The style of this painting is clearly inspired by the Baroque masters of Rubens day and Ruben took the style to a new level that the world had not seen at that time. The other pieces in the series of Ruben’s paintings based around the crucifixion of Christ help to give this painting clarity and to give hints to the figures in the paintings.
The Crucifixion artist is unknown. The time of the painting is circa 1170. In this painting it involved a main person of interest who is said to be Jesus Christ being crucified on a cross. There are two people on the side of him. The person on the left is said to be stabbing him with a lance while the person on the right is offering a sponge soaked in vinegar. The person on the far left is Mary and on the opposite side of her is Saint John and those two are said to be mourning Jesus’ death. The semi circles rights besides the arms of the cross are Life; the one on the left personified as a young woman and the right is death appearing as a demon. It isn’t certain what the bottom and the top of the painting represents, maybe heaven and hell?
represents his divinity and the myrrh is present to foreshadow his selfless sacrifice to his followers. Similarly, a carving on a column. above. Casper also predicts his death. The star directly above Mary and Jesus symbolises God the Father and the Dove beneath it is representative of the Holy Spirit.
The Book Cover for the Lindau Gospels is rectangular in shape, it features a cross in the center with a depiction of Christ being crucified on it. This is the area of the work that your eyes are immediately drawn to. This work uses hierarchy of scale, the act of making important figures much larger than other figures, when depicting Christ to show that he is important. Implementing this technique also draws all of your attention to the largest figure, Christ. The body of Christ is depicted realistically and youthfully. His body fills the majority of empty space in the lower part of the cross but, the cross is slightly bigger than Christ. However, Christ’s face lacks a great amount of detail and he is shown with a solemn facial expression with his eyes shut. Around his head is a halo made of metalwork and jewels. In the upper part of the cross, the portion that the body of Christ does not fill, there is a short inscription and two small figures that are conformed into a circular shape. The small figures are depictions of the sun and the moon.
...tism. The dove which has been tactfully placed above the Christ’s head, symbolizes the Holy Spirit. The other characters are angels who believed to be witnessing the baptism. The nakedness of the Christ on the other hand symbolizes humility. The general landscape in this picture displays an extraordinary naturalism. The Francesca’s work also marked the era of excessive antiquarian style of sculpturing and tactful use of oil in painting (Prescott, 2005).
As explained by Leigh Teabing to Sophie Neveu (in the Da Vinci code), the figure at the right hand of Jesus is supposedly not the apostle John, but Mary Magdalene. According to the book, Mary Magdalene was the wife of Jesus Christ and was in fact pregnant with his child when Jesus was crucified. The absence of a chalice in the painting supposedly indicates that Leonardo knew that Mary Magdalene was actually the Holy Grail (the bearer of Jesus' blood). The letter “V” that is created with the bodily positions of Jesus and Mary, as “V” is the symbol for the sacred feminine, represents this (Allen1). The apparent absence of the "Apostle John", under this interpretation, is explained by identifying John as "the Disciple Jesus loved", allegedly code for Mary Magdalene.
The representation of divinity was clearly defined in Christ in Majesty with Symbols of the Four Evangelists through its subject matter, technique, and style. Christ acts as the focal point, but the artist also used different subjects from the Old and New Testament to decorate the apse. Unlike the mosaics in the apse of Byzantine churches, the artist employed the technique of classical fresco painting. The artist also applied decoration to the figures with the hierarchy of scale, and through the geometric style in the drapery instead of maintaining a sense of realism.
The ability to create a picture of The Annunciation in one’s mind is a key factor in understanding the analysis of the work. Francisco de Zurbaran approaches the painting with a naturalistic style. The painting features a room in which a woman – like angel is seen at the left kneeling on the ground before the Virgin Mary. The figure of Mary is placed between a chair and a small wooden table draped with a green cloth. Mary disregards an open Bible on the table, as she appears solemn while staring at the floor. Floating above the two main figures in the upper left side of the painting are cherubs resting on a bed of clouds. They happily gaze down at Mary with eyes from Heaven.
a symbol of man to a symbol of Jesus Himself in order to show His