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                  <text>Liturgical Texts </text>
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                  <text>Isabel Coopersmith </text>
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                  <text>Liturgical books and texts are some of the most important objects from Byzantium, demonstrating some of the most important aspects of the liturgy. The liturgy refers to the services held by the church, which can include ordinary masses and the celebration of the Eucharist, Sacraments, and Baptisms. There are many customs that take place during these services, some of which include: blessing, singing, washing, kneeling, eating, and more. Services have many fixed aspects, but depending on the day or season, service leaders rely on these liturgical texts to help guide the service.&#13;
&#13;
Lectionaries, a general term for books containing readings from the Four Gospels for the liturgical services, can be traced back to the 7th century CE. There are three major types of liturgical books: the evangelion (lectionary) which contains Gospel lections; the prophetolgion which contains Old Testament lections; and the Apostolos which contains lections from the Book of Acts. These texts are crucial as their main purpose is to provide the readings of the church during mass.  &#13;
&#13;
Liturgical texts found in this gallery range from fragments of Psalters, to a Menologion (a church calendar), to entire lectionaries made for Hagia Sophia, and are all exceptional examples of the importance of liturgy for the Byzantine world. The Old Testament and the New Testament are all represented, and provide an idea of what a liturgical service during the Byzantine Empire looked like.  </text>
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                <text>The Jaharis Lectionary  </text>
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                <text>This 12th-century Byzantine illuminated lectionary contains readings from all four Gospels (John, Matthew, Luke, and Mark) arranged in the order in which they would be read in church services throughout the liturgical year. This lectionary is divided up into two sections according to two Orthodox calendars: fixed feast days and movable feast days. Like many Byzantine lectionaries, this is a large formatted book with large text for easier reading. Nonfigural geometric and vegetal decorations in gold, blue, and green ink are consistently painted throughout the codex, as well as the inclusion of Evangelist portraits of the four gospels in various sections. As illuminated manuscripts were an elite object in the Byzantine world, the quality of this work and the particular order of the lections, leads many to believe it was made for the great Church of Constantinople, Hagia Sophia.  </text>
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                <text>The Metropolitan Museum of Art</text>
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                <text>The Metropolitan Museum of Art </text>
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                <text>https://www.metmuseum.org/art/collection/search/477499</text>
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                <text>Gold and ink on parchment, leather binding; 36.8 x 29.6 x 12.4 cm</text>
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                  <text>Household Items</text>
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                  <text>In modern scholarship, historians have begun learning more about the daily life of the Byzantines. Emerging from the Pagan society of the Romans, Byzantium quickly turned to the a religion, Christianity. Many of the most brilliant examples of Byzantine culture are manifested as liturgical objects, or ecclesiastical architecture that has survived modern times. However, there is a much more intimate and personal side of history as well. Objects from the household provide insight into daily life of a Byzantine family. Homes in Byzantine were not only a place for resting one’s head; they were also for devoted members of society to continue their religious, personal, and artistic lives. Items as simple as jugs used for washing, or trunks that held valuables, carried icons from the Bible as decoration. Ornament and functional items often held a larger insight into the attitudes and artistic views of ordinary people in Byzantium.</text>
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                  <text>Emily Feyrer</text>
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                <text>This ewer, or a washing vessel, was typically used in either a domestic or liturgical setting.  The setting in which the ewer was used is currently unknown considering the figural elements.  Drawing from either the secular or religion world, it contains both mythical and realistic animals as well as several unknown human figures. The unknown artist utilizes the sgraffito and guilloche techniques to possibly represent Greco-Roman times or Byzantian and Islamic story motifs.  Regardless, the scene represented uses both mythological and realistic subjects to create a compelling story upon the ewer.</text>
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                <text>http://museum.doaks.org/objects-1/info/35684</text>
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                <text>Dumbarton Oaks</text>
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                <text>13th Century</text>
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                <text>Austin Cooper</text>
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                <text>Dumbarton Oaks</text>
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                <text>ceramic ; 26cm </text>
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                  <text>Academic Texts</text>
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                  <text>These academic and educational works are texts that relate to the understanding and teaching of scientific knowledge. This includes subjects such as medicine, timekeeping, and healing. Many of these texts are books, while others are tablets or single manuscript leaves. Some of these works had the purpose of instructing and directing others on how to perform medicine and provide healing, while others are detailed calendars. The recording of text in the Byzantine era was very different from the current understanding of writing. Each of these pieces took a great deal of time, effort, and craftsmanship. </text>
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                  <text>Grace Luzcando</text>
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                <text>Manuscript of Paulus Aegineta Medical Compendium in Seven Books </text>
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                <text>This is a single leaf of a paper manuscript from a 15th-century copy of surgeon Paulus Aegineta’s Medical Compendium in Seven Books, a medical text that compiled what was written about Medicine at the time. Born in 625 AD, Paulus Aegineta was considered the father of early medical writing and the last great Byzantine physician. Here he copies a passage from Synopsis ad Eustathium by a predecessor Oribasius. At one point parchment made of animal skin was often used for manuscripts, but as many animals needed to be killed this was expensive. The transition to cheaper and more accessible allowed for more copies to be made of works like these that preserve these medical texts. </text>
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                <text>Paulus Aegineta</text>
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                <text>Eastern Mediterranean </text>
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                <text>Kislak Center for Special Collections; Rare Books and Manuscripts, University of Pennsylvania Libraries.</text>
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                <text>15th Century</text>
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                <text>Grace Luzcando</text>
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                <text>Kislak Center for Special Collections; Rare Books and Manuscripts, University of Pennsylvania Libraries.</text>
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                <text>330 x 230 mm , paper</text>
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                <text>Greek</text>
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                <text>Manuscript leaf</text>
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                <text>Misc Mss Box 14 Folder 22 Miscellaneous manuscripts</text>
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                  <text>In modern scholarship, historians have begun learning more about the daily life of the Byzantines. Emerging from the Pagan society of the Romans, Byzantium quickly turned to the a religion, Christianity. Many of the most brilliant examples of Byzantine culture are manifested as liturgical objects, or ecclesiastical architecture that has survived modern times. However, there is a much more intimate and personal side of history as well. Objects from the household provide insight into daily life of a Byzantine family. Homes in Byzantine were not only a place for resting one’s head; they were also for devoted members of society to continue their religious, personal, and artistic lives. Items as simple as jugs used for washing, or trunks that held valuables, carried icons from the Bible as decoration. Ornament and functional items often held a larger insight into the attitudes and artistic views of ordinary people in Byzantium.</text>
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                <text>This figural sculpture presented is possibly representative of two mythological Gods from the Greek antiquity, Dionysius or Pan.  Dionysius is known as the God of fertility and wildlife but also wine.  Pan is known as the God of flocks and pastures but has also been considered the God of all nature.  The sculpture here depicts a bearded male with narrow eyes, long nose, and thin lips making it hard to decipher who exactly this might be.  However, despite the confusion of who the subject may be, it is evident that this sculpture looks back to Greek mythology during the early Byzantine era.</text>
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                <text>This bronze door knocker features a hollow lion's head. Surrounding the lion’s head are nine knobs radiating outwards. Possibly made in Constantinople between the years 300-1100 CE, the door knocker was found on the Island of Cyprus. It is pierced in four places for the purpose of attachment to a door. While there is no religious affiliation known, the lion’s head is commonly associated with the city of Jerusalem. Excavated in Beth-Shean, Israel, now in the collections of the Penn Museum.</text>
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                  <text>&lt;span&gt;In the world of Byzantine art, jewelry and personal adornment played an important role in visual culture. The objects presented in this gallery, despite having common themes of devotion or protection, emphasize the wide variety of uses for jewelry in the Byzantine era — for instance, among the rings in this collection there is a wide variety of utilities; while adornment was typically a show of wealth and power, the ways in which individual objects were used still vary — from a marriage ring to a curse ring to a ring of devotion. Each of these&lt;/span&gt;&lt;span&gt;,&lt;/span&gt;&lt;span&gt; and all the pieces presented here&lt;/span&gt;&lt;span&gt;,&lt;/span&gt;&lt;span&gt; hold a unique story and show the power of Byzantine jewelry in the role of self-presentation.&lt;/span&gt;&lt;span&gt; &lt;/span&gt;</text>
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                <text>St. Nicholas Ring</text>
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                <text>St. Nicholas</text>
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                <text>This ring of St. Nicholas was most likely created during the 13th century, and it was created in a way to make it look like it was the gemstone jasper. This ring came to the museum along with many others as part of a gemstone collection that previously belonged to Maxwell Sommerville. It is believed that this ring was purchased under the impression that it was made from Jasper rather than enamel. Red glass paste was used to create the cameo of the icon of St. Nicholas, where it was set in gild. St. Nicholas is identified by the inscription surrounding his image. </text>
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                <text>University of Pennsylvania Museum of Archaeology and Anthropology</text>
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                <text>Asher Riley</text>
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                <text>https://www.penn.museum/collections/object/232707</text>
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                <text>29-128-2277</text>
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                  <text>In modern scholarship, historians have begun learning more about the daily life of the Byzantines. Emerging from the Pagan society of the Romans, Byzantium quickly turned to the a religion, Christianity. Many of the most brilliant examples of Byzantine culture are manifested as liturgical objects, or ecclesiastical architecture that has survived modern times. However, there is a much more intimate and personal side of history as well. Objects from the household provide insight into daily life of a Byzantine family. Homes in Byzantine were not only a place for resting one’s head; they were also for devoted members of society to continue their religious, personal, and artistic lives. Items as simple as jugs used for washing, or trunks that held valuables, carried icons from the Bible as decoration. Ornament and functional items often held a larger insight into the attitudes and artistic views of ordinary people in Byzantium.</text>
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                  <text>Emily Feyrer</text>
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                <text>Fragment of a Hanging with Two Figures in Arcades&#13;
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                <text>Two Figures in Arcades </text>
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                <text>This textile furnishing was found in Egypt in a burial context, alongside many other tapestry fragments. Originally used as a wall hanging, this piece was likely manufactured in a workshop where textiles of a similar nature were made. It was repurposed as a burial shroud after its initial construction. As there are two different colors in the warp (or weaving), this work demonstrates high-quality craftsmanship through its illusionistic play of light and shadow. The two figures are dressed in traditional Persian-style garments and the architecture shown in the piece acts as a frame for the two figures as they carry fruits and objects, personifying the earth and its abundance. There are many missing details due to time but there is evidence of ancient repair. &#13;
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                <text>The Dumbarton Oaks Research Library and Collection </text>
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                <text>4th-6th century CE&#13;
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                <text>Isabel Coopersmith </text>
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            <description>Information about rights held in and over the resource</description>
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                <text>The Dumbarton Oaks Research Library and Collection </text>
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                <text>http://museum.doaks.org/objects-1/info?query=mfs%20any%20%22BZ.1970.43%22&amp;sort=9</text>
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                <text>Tapestry weave in polychrome wool; 42.5 cm x 635 cm</text>
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                <text>Textile Wall Hanging</text>
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                <text>BZ.1970.43</text>
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                  <text>Art of Devotion </text>
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                  <text>Christina Ball </text>
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                  <text>Religion in Late Antiquity was marked by religious pluralism. Although the Byzantine Empire's official religion was Orthodox Christianity, art sometimes called upon non-Christian forms, and visual culture of multiple faith traditions existed. For example, when images of Christ or the apostles were depicted, sometimes they were figured in the form of Greek or Roman gods, or accompanied with pagan-derived personifications of geographic locations or ideas such as Death. Religious ideas from Byzantium spread to and are evident in a wide range of geographies, like Kyivian Rus' or late medieval Italy. Byzantine art of devotion mostly comprises Christian themes from Orthodox Christianity. Therefore, religious themes are seen even in personal items not used in the Church. Some of these include capitals adorned by angels; six silver plates that tell the story of the Life of David and his slaying of Goliath; and a Bowl Base with Christ Giving Martyrs’ Crowns to Saints Peter and Paul. Additional objects, such as a Dedication Plaque to a Jewish Temple and a a figural sculpture of Dionysius, demonstrate different religious traditions of Late Antiquity. While the contexts of these works vary, all of them engage with religious iconography.</text>
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                <text>Capital with Bust of the Archangel Michael </text>
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            <name>Subject</name>
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                <text>Archangel Michael </text>
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                <text>This marble capital features the Archangel Michael holding a scepter and orb. The winged angel can be identified by inscription on the left side of the abacus (the upper portion of the capital). The sharp edges indicate it was probably found in the corner of a church interior. Michael is also dressed in the clothes of the Emperor, consisting of the divetesion (tunic) and himation (cloak) as well as raised details suggestive of the jewels and pearls of imperial dress. This was an effective way to associate the Emperor with important holy religious figures. Similar sculptures have been found in Constantinople dating around the twelfth or thirteenth century. </text>
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                <text>Eastern Mediterranean </text>
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                <text>Metropolitan Museum of Art</text>
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                <text>1250-1300 CE </text>
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            <description>An entity responsible for making contributions to the resource</description>
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                <text>Grace Luzcando</text>
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            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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                <text>Metropolitan Museum of Art</text>
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            <description>A related resource</description>
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                <text>https://www.metmuseum.org/art/collection/search/466108</text>
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                <text>Marble, 25.4 x 17.1 x 10.6 cm </text>
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                <text>Greek</text>
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                <text>Capital Bust</text>
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                <text>1983.167</text>
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                  <text>Personal Adornment</text>
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                  <text>Luke Pelcher</text>
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                  <text>&lt;span&gt;In the world of Byzantine art, jewelry and personal adornment played an important role in visual culture. The objects presented in this gallery, despite having common themes of devotion or protection, emphasize the wide variety of uses for jewelry in the Byzantine era — for instance, among the rings in this collection there is a wide variety of utilities; while adornment was typically a show of wealth and power, the ways in which individual objects were used still vary — from a marriage ring to a curse ring to a ring of devotion. Each of these&lt;/span&gt;&lt;span&gt;,&lt;/span&gt;&lt;span&gt; and all the pieces presented here&lt;/span&gt;&lt;span&gt;,&lt;/span&gt;&lt;span&gt; hold a unique story and show the power of Byzantine jewelry in the role of self-presentation.&lt;/span&gt;&lt;span&gt; &lt;/span&gt;</text>
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                <text>Pair of Kolti with Sirens</text>
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                <text>Sirens with geometric motifs</text>
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                <text>Dumbarton Oaks Research Library and Collection</text>
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                <text>850-1204 CE</text>
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                <text>Emily Feyrer</text>
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                <text>Gold casts with enamel motifs</text>
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                <text>BZ.1999.13.a-b</text>
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            <description>An account of the resource</description>
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                <text>This pair of Kolti were hollow pendants to allow for perfume to waft from the wearer. They were hung over the heads and attached to strings of pearls on nobles in Byzantium. Made to look symmetrical, koltis were intended to hang on both sides of the wearer’s face. Engraved in the gold are enamel icons of sirens on one side, and colorful geometric patterns on the other. The gold would have sparkled in the light, bringing attention to anyone adorned. Made during the middle Byzantine period, Artist unknown. In the collections at Dumbarton Oaks.</text>
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