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Leslie Brubaker, Dominique Collon, Wilhelmina F. Jashemski, David M. Jones, K. S. Kropf, and W. J. Tait

revised by Trenton D. Barnes

There is sufficient evidence to confirm that the garden formed a constituent of all the ancient civilizations around the eastern half of the Mediterranean. These civilizations, supported by great rivers and seas—the Tigris, Euphrates, and the Nile, and the Mediterranean, Adriatic, and Aegean—grew up in a climate ranging from hot and arid to warm and dry. The climatic variation corresponds to geographical differences, from the alluvial plains of Egypt and Mesopotamia to the higher plains and hills of Syria-Palestine, to the more mountainous and variegated landscape of the peninsulas and islands of Greece and Italy.

Over this geographical range there is a remarkable degree of similarity in the general form of the ancient garden. There is the small enclosed or courtyard garden of the Assyrians and Egyptians, the kepos of the Greeks, and the hortus of the Romans. Often directly associated with a dwelling, palace, or temple, the fundamental elements of these small gardens were an enclosure wall and rows of trees or other planting surrounding a central pool or water feature. ...



Richard Temple

[Gr. eikon: ‘image’]

Wooden panel with a painting, usually in tempera, of a holy person or one of the traditional images of Orthodox Christianity (see fig.), the religion of the Byzantine empire practised today mainly in Greece and Russia (see Early Christian and Byzantine art, §VI, and Post-Byzantine art, §II, 1). The word also has a range of related but disparate meanings, from the abstract and philosophical to the purely literal. For example, it is still used in modern Greek to mean an image or picture in the ordinary sense. In antiquity, Platonists and Neo-Platonists held that the material, earthly world reflects, or is the image of, the higher and divine cosmos; the Old Testament provides the theme of man as the icon of God in the temple of the world; and St Paul declared that ‘Christ is the icon of God’ (2 Corinthians 4:4). Thus the idea of the icon is associated with cosmology and the theology of the Incarnation. In the Early Christian period, disputes over such questions as whether or not God can be known or depicted or the invisible can be seen were part of an intense debate surrounding the acceptability, meaning and function of images of Christ. All this was bound up with the complex questions of Christology that exercised the best minds of the period. Whole communities and nations were divided into Orthodox and heretics over the problem of defining the two natures of Christ, the relationship between his humanity and his divinity. The theory and belief system of icons was developed by theologians between the 4th and the 9th centuries, though only a few icons survive from then and up to the 12th century. Once established, however, the doctrinal principles never changed, and the study of icons is as much a matter of theology as of art. Subject-matter, form and composition did not deviate from the established dogma on which they depended; indeed, icons have been called theology in colour (Trubetskoy)....