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                  <text>Beth Shean</text>
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                  <text>The archaeological dig at Beth Shean (ancient Scythopolis), modern-day Israel, opened the doors to three millennia of material culture, including the Byzantine period. Beth Shean is remarkable in that its archeological record exists from as early as the 6th millennium BCE, including significant activity in the Late Bronze Age (approx. 1100 BCE). It later resurfaced in the Hellenistic Period, and was a pivotal city during the 4th and 5th centuries CE. During the Byzantine period of 330—638 CE, the city underwent many religious and political changes, including the introduction of Christianity in the fourth century and later the arrival of Islam in the seventh. It fell to an earthquake in 749 CE and would rest relatively untouched until the excavation of the Tel by the Penn Museum in the 1920s. &#13;
&#13;
In this gallery, objects from this excavation are presented in their archeological context. Seen below are a variety of materials, ranging from glass to ceramic to coins as well as domestic items. These objects represent the full geography of Beth Shean, including monastic contexts, funerary sites, and the home. All of these works come from different archeological layers.</text>
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                  <text>Natalie Green</text>
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                <text>Solidus of Phocas</text>
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                <text>Solidi were the highest denomination of coins in the sixth and seventh centuries in the Byzantine Empire. Made of gold, they were used to make substantial payments like a year’s taxes or a purchase of a manuscript. This solidus shows the Emperor Phocas on the obverse, with a cross on his crown and the globus cruciger in his hand. The text translates to ‘perpetually emperor’. On the reverse, a personification of victory holds a staff in the form of a cross and a globus cruciger. Religious imagery like this is common on coins. The mint mark ‘CONOB’ on the reverse signifies that the coin was made in Constantinople.&#13;
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                <text>Minted in Constantinople, Found in Beth Shean</text>
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                <text>The University of Pennsylvania Museum of Archaeology and Anthropology</text>
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&#13;
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                <text>Emily Feyrer</text>
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                <text>https://www.penn.museum/collections/object/250675</text>
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                <text>Bronze cast</text>
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                <text>29-108-104</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>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>Sculpted Head of a Dionysiac Figure (Pan?)</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>Dumbarton Oaks</text>
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                <text>Late 4th – Early 5th Century </text>
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                <text>http://museum.doaks.org/objects-1/info/35684</text>
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                <text>Limestone; 15 cm x 8.5 cm x 10 cm </text>
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                <text>1930.10</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 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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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;
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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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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;
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                <text>This Menologion fragment, written in Greek using gall ink on parchment, has been rebound in a 19th century cover. A menologion was a book used to honor the saint or saints honored with a feast on any given day. This one contains Homilies of three church fathers and lacks illumination throughout. The incompleteness of this manuscript is an unfortunate truth that many Byzantine books face.&#13;
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                <text>Luke Pelcher</text>
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                <text>The Free Library of Philadelphia</text>
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                <text>https://bibliophilly.library.upenn.edu/viewer.php?id=Lewis%20E%20156#page/12/mode/2up</text>
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                <text>Parchment; 345 x 255 mm bound to 355 x 280 mm</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>Marble Plaque for Donation to a Temple</text>
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            <name>Subject</name>
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                <text>Plaque </text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>Inscription: &#13;
[θε]οῦ προνoίᾳ Ε̣[ὕρε=&#13;
το?]ς πρεσβύ(τερος) κὲ ἔποικος&#13;
μετὰ τῆς συβίου κὲ τέκν=&#13;
ων μου ἀνενέωσα τὸ&#13;
πρόναον τοῦ ἁγιάσ=&#13;
ματος ἐκ τῶν δωρε=&#13;
ῶν τοῦ θεοῦ.&#13;
וארטאס עשה&#13;
תפּלות שלום&#13;
Translation:&#13;
(Greek) Through the providence of God, I, E[uretu]s(?), Elder and Trustee, with my wife and children, renovated the forecourt of the temple with the gifts of god. (Hebrew) Euretus made house of prayer, peace.&#13;
&#13;
This marble plaque most likely served as a dedication to the patron who helped fund the renovation of synagogue forecourt.  The Greek inscription indicates who made the donation and the purpose for said donation.  The Hebrew text further praises him for helping to create a house of prayer.  Further, below the lines of text, we are presented with Judaic symbols that hold significance to multiple Jewish holidays.  This might indicate that the donation was made around the time of a Jewish holiday or as a gift to the temple for one of the holidays.  Regardless of its origin or meaning, this plaque serves as an important piece of work that gives insight to ancient Judaic culture of antiquity.&#13;
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            <name>Source</name>
            <description>A related resource from which the described resource is derived</description>
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                <text>The Judy and Michael Steinhardt Collection</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="293">
                <text>Austin Cooper</text>
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                <text>4th - 6th Century</text>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
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              <elementText elementTextId="295">
                <text>Austin Cooper</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="296">
                <text>The Judy and Michael Steinhardt Collection</text>
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            <name>Relation</name>
            <description>A related resource</description>
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              <elementText elementTextId="297">
                <text>https://usepigraphy.brown.edu/projects/usep/inscription/NY.NY.MMA.GH.L.2000.74.2/</text>
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          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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              <elementText elementTextId="298">
                <text>Marble ; 15.98cm 15.74cm x 0.96cm&#13;
</text>
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          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
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              <elementText elementTextId="299">
                <text>Greek and Hebrew</text>
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            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Plaque</text>
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            <name>Identifier</name>
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                <text>2000.74.2</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Beth Shean</text>
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              <description>The topic of the resource</description>
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                  <text>Archeological Dig Site</text>
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              </elementTextContainer>
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              <name>Description</name>
              <description>An account of the resource</description>
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                  <text>The archaeological dig at Beth Shean (ancient Scythopolis), modern-day Israel, opened the doors to three millennia of material culture, including the Byzantine period. Beth Shean is remarkable in that its archeological record exists from as early as the 6th millennium BCE, including significant activity in the Late Bronze Age (approx. 1100 BCE). It later resurfaced in the Hellenistic Period, and was a pivotal city during the 4th and 5th centuries CE. During the Byzantine period of 330—638 CE, the city underwent many religious and political changes, including the introduction of Christianity in the fourth century and later the arrival of Islam in the seventh. It fell to an earthquake in 749 CE and would rest relatively untouched until the excavation of the Tel by the Penn Museum in the 1920s. &#13;
&#13;
In this gallery, objects from this excavation are presented in their archeological context. Seen below are a variety of materials, ranging from glass to ceramic to coins as well as domestic items. These objects represent the full geography of Beth Shean, including monastic contexts, funerary sites, and the home. All of these works come from different archeological layers.</text>
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              <name>Source</name>
              <description>A related resource from which the described resource is derived</description>
              <elementTextContainer>
                <elementText elementTextId="328">
                  <text>University of Pennsylvania Museum of Archaeology and Anthropology</text>
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            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="329">
                  <text>Natalie Green</text>
                </elementText>
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              <name>Relation</name>
              <description>A related resource</description>
              <elementTextContainer>
                <elementText elementTextId="330">
                  <text>https://www.penn.museum/sites/expedition/beth-shean-revisited/&#13;
https://beth-shean.squarespace.com/</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Round-Mouthed Jug</text>
              </elementText>
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            <name>Subject</name>
            <description>The topic of the resource</description>
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              <elementText elementTextId="305">
                <text>Glass Jug</text>
              </elementText>
            </elementTextContainer>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>The body of this light green jug was free-blown, while the handle and other decorative threads were added by hand. This glass jug was excavated from Beth Shean in present-day Israel. This object was found in the North Cemetery IV, Tomb 207, along with several other ceramic items. The excavation itself began in 1921; this object wasn’t discovered until 1922-1930.&#13;
</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="307">
                <text>The Penn Museum</text>
              </elementText>
            </elementTextContainer>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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              <elementText elementTextId="308">
                <text>Late 4th to mid 5th century CE</text>
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            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="309">
                <text>Natalie Green</text>
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            <name>Relation</name>
            <description>A related resource</description>
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                <text>https://www.penn.museum/collections/object/179971</text>
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            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>Glass, height is 8.5 cm, base diameter 4.5 cm</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
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                <text>Vessel</text>
              </elementText>
            </elementTextContainer>
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          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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              <elementText elementTextId="313">
                <text>29-105-705</text>
              </elementText>
            </elementTextContainer>
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            <name>Coverage</name>
            <description>The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant</description>
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              <elementText elementTextId="314">
                <text>Syro-Palestinian</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Personal Adornment</text>
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            <element elementId="37">
              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="342">
                  <text>Luke Pelcher</text>
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              <name>Description</name>
              <description>An account of the resource</description>
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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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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Gem Ring</text>
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          <element elementId="49">
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            <description>The topic of the resource</description>
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                <text>Late Antique Ring with Modern Setting</text>
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          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="317">
                <text>Rings were a very common form of personal adornment within the Byzantine Empire. They would be a means of conveying the wealth and/ or faith of the wearer. While this particular gem ring doesn’t have any identifiable imagery, it does contain text engraved on the surface in intaglio (an engraving technique). This engraving, written in Greek, does not have any comprehensible meaning, which may suggest that it functioned as a curse ring. </text>
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          <element elementId="37">
            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="318">
                <text>Natalie Green</text>
              </elementText>
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          <element elementId="46">
            <name>Relation</name>
            <description>A related resource</description>
            <elementTextContainer>
              <elementText elementTextId="319">
                <text>https://www.penn.museum/collections/object/169749</text>
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          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>Agate and metal, height 1.2 cm, width 0.9 cm</text>
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            </elementTextContainer>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>Greek</text>
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            <description>The nature or genre of the resource</description>
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                <text>Ring</text>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>29-128-1826</text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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              <elementText elementTextId="324">
                <text>The Penn Museum</text>
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                  <text>Liturgical Texts </text>
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              <name>Contributor</name>
              <description>An entity responsible for making contributions to the resource</description>
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                  <text>Isabel Coopersmith </text>
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              <description>An account of the resource</description>
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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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            <name>Title</name>
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                <text>Orthodox Liturgical Roll Fragments </text>
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                <text>Liturgical Roll Fragment </text>
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                <text>Three fragments of an 11th century manuscript from about 1040 -1099 CE, roll of the Liturgy of St. Basil in the Byzantine Rite of the Eastern Orthodox Church. Probably found in Berat, Albania. Two of the fragments share a border. Text is missing between the second and third. Headings and initials in gold.  The sides are missing because they were eaten by rodents. </text>
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            <description>A related resource from which the described resource is derived</description>
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                <text>Berat, Albania </text>
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            <name>Publisher</name>
            <description>An entity responsible for making the resource available</description>
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                <text>Kislak Center for Special Collections, Rare Books and Manuscripts, University of Pennsylvania Libraries  </text>
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            <name>Date</name>
            <description>A point or period of time associated with an event in the lifecycle of the resource</description>
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                <text>1040 CE</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="37">
            <name>Contributor</name>
            <description>An entity responsible for making contributions to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="382">
                <text>Christina Ball </text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="383">
                <text>Kislak Center for Special Collections, Rare Books and Manuscripts, Universities of Pennsylvania Libraries </text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="46">
            <name>Relation</name>
            <description>A related resource</description>
            <elementTextContainer>
              <elementText elementTextId="396">
                <text>https://colenda.library.upenn.edu/catalog/81431-p3z60cn38</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="397">
                <text>3 fragments : parchment; 720 x 200 mm; 760 x 260 mm; 330 x 260 mm (original width, 260 mm)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="398">
                <text>Greek, Ancient</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="399">
                <text>Manuscripts </text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="43">
            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
            <elementTextContainer>
              <elementText elementTextId="400">
                <text>Ms. Roll 2062</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
