Site of an obscure Early Christian settlement formerly known as Kilclispeen (St Crispin’s Church) in Co. Tipperary, Ireland. The only remains are two outstanding stone crosses and the base of a third (c. 750–900), which are situated in a graveyard below the village. The crosses belong to a well-defined regional group and were constructed of three characteristic elements: a square base with sloping sides, a shaft with an unusually wide ring and a peculiar, rather ill-fitting, conical cap (the latter missing on the south cross). With its capstone, the north cross measures 3.7 m in height. The form of the Ahenny crosses is emphasized by a bold cable ornament along the outer contours. Projecting from the main faces are sculpted bosses, the most prominent feature of the ‘Ahenny school’. The ring and shaft of the crosses are covered with dense patterns of carved ornament, including interlace, spirals, frets, entangled beasts and interlocking men. Much of this decoration can be compared with the metalwork and manuscript illumination of the period, and it appears that the sculptors were in effect transposing altar or processional crosses into stone. With the addition of pigment, the analogy with metalwork would have been complete. In contrast to the shafts and rings, the bases bear figure sculpture in low relief. That on the north cross is best preserved and represents Adam and Eve with the animals in the Garden of Eden, a chariot procession (a theme repeated on other Irish crosses), seven ecclesiastics (possibly symbolizing Christ’s mission to the Apostles) and an enigmatic funeral procession with a headless corpse....
Early Christian monastery on the southern slopes of the Taurus Mountains in Isauria, part of the Roman province of Cilicia in south-western Turkey. It is some 300 m above the main road between Silifke (anc. Seleucia) and Konya (anc. Iconium), 21 km north of Mut (anc. Claudiopolis). From two funerary inscriptions, pottery and coins, the monastery may be securely dated to the reigns of two Isaurian emperors, Leo (reg
The monastery was originally founded in a series of caves in a limestone outcrop at the west end of a narrow mountain ledge. The largest of these caves contained two rock-cut churches. The ledge was later enlarged by quarrying to the north and by the construction of a retaining wall to the south. The earliest building, immediately to the east of the caves, was the three-aisled Basilica. It was originally lavishly decorated, both inside and out, with architectural sculpture in a flowing naturalistic style, including plant forms, birds and fishes; figures occur only on the jambs and lintel of the main doorway between the narthex and the central aisle. On the west side of the lintel is a head of Christ set in a circle supported by angels, and at each end of the lintel and on the doorposts are four busts in high relief, possibly of the Evangelists. On the inner faces of the jambs are full-length figures of the archangels Michael and Gabriel in flat relief, while on the underside of the lintel is a remarkable relief of the four ...
Roman and Early Christian city at the east end of the plain of the Veneto, c. 90 km north-east of Venice and 5 km from the Adriatic coast. Founded as a Roman colony in 181
[Gr. Panagia Phorbiotissa: ‘Our Lady of the Pastures’]
Byzantine church in Cyprus, situated on the west side of the island, 4 km south-west of the village of Vizakia. The church was originally part of the monastery of the Phorbia (destr.), and a marginal note in a synaxarion copied in Cyprus or Palestine in 1063 indicates that the manuscript once belonged to this monastery. The church is renowned for its well-preserved cycles of wall paintings and painted inscriptions, two of which attribute the foundation and decoration of the church to Nicephoros Ischyrios, the Magistros, in 1105–6. A third, damaged inscription mentions a certain ‘Theophilos’ and ‘the people’, who were probably responsible for a programme of redecoration in 1332–3. The wall paintings were cleaned and restored in 1965–8 by Ernest Hawkins and David Winfield under the auspices of the Center for Byzantine Studies at Dumbarton Oaks, Washington, DC.
The church is a single-aisle structure with a semicircular apse and barrel-vaulted nave supported by transverse ribs and engaged piers, forming three blind niches in the north and south walls. In plan it resembles the parekklesion of the Cypriot monastery of St John Chrysosthomos, but it does not have a dome. Although the original walls were of stone mortared with mud, probably in the late 12th century, yellow sandstone of better quality was used for the construction of a domed narthex with north and south absidioles; this arrangement is found elsewhere in Cyprus, at the monasteries of St John Chrysosthomos, and the Panagia Apsinthiotissa. The church was later given a secondary steeply pitched wooden roof of a type common among the Cypriot mountain churches....
Village c. 40 km north of Sofia in Bulgaria. It is famous for its Byzantine church dedicated to St Peter. Built on the edge of the River Nishava, the church has a single nave (4.50×8.50 m) and contains on the west façade fragments of a donor inscription referring to King John Asen II (reg 1218–41), during whose reign it may have been built. There is some controversy regarding the date of its paintings, which have been assigned to both the 13th and the 14th centuries. In the apse all has been lost apart from Four Bishop–Saints Officiating at the Liturgy Accompanied by Two Deacons. The Mandylion was painted on the eastern wall above the apse, between the Virgin and the Archangel of the Annunciation. The Ever-seeing Eye occupies the western niche in the prothesis, and a large bust of St Peter near the iconostasis is surrounded by a masonry frame imitating the appearance of an icon. The scenes and figures painted on the vaulting have disappeared, but part of the ...
[Turk.: ‘The Thousand and One Churches’]
Group of late Roman and Byzantine sites on the Karadağ, an isolated mountain in the plain north of the Taurus Mountains in the modern province of Karaman in south-central Turkey (Roman and Byzantine Lykaonia). The mountain has been convincingly identified as the site of Barata, a minor city attested as a bishopric from the 4th century
Although known to scholars since 1826, the first and only survey of the Karadağ was that carried out by Sir William Ramsay (1851–1939) and Gertrude Bell in ...
Village 8 km south of Sofia in Bulgaria, famous for its two Byzantine churches. The earlier of the pair, which stand side by side, is dedicated to the Virgin; various building dates have been proposed, including the 10th century, the 11th and the early 12th. It is a small cruciform structure with a dome over a high drum and an apse pierced with arched windows. Several badly damaged frescoes survive inside, depicting the Fathers of the Church Officiating at a Service, the Dormition of the Virgin and the Crucifixion.
The second church is dedicated to SS Nicholas and Panteleimon, and according to an inscription its construction and decoration were funded by Sebastokrator Kaloyan in 1259. It has two storeys: the ground floor was used for burials and the upper floor as a chapel. Its cruciform plan is surmounted by a dome supported by pendentives. The wall paintings were executed in tempera and are often thought to derive from the Komnenian style of painting found in several churches at ...
[Ger. Byzantinische Blüthenblatt]
Term used to describe a wide range of ‘floral’ motifs prominent in Western art from the 11th century to the end of the 12th. The German term was first used to describe generically similar motifs that appear in 10th-century Byzantine art, for example in the Hippiatrika Codex (Berlin, Preuss. Staatsbib. Kultbes., cod. Phillipps 1538, fol. 39v). The early 12th-century reference by Theophilus to ‘folia graeca’ may refer to Byzantine ‘leaf-flowers’ although the term is not documented in other sources. The variation of the constituent leaves is common to both Eastern and Western ornaments. Unlike the rosette, the leaves typically rise from the junction of the flower and stem. Their origins may lie in the Classical palmette, although Sasanian ornaments provide the immediate models for the Byzantine flowers. Whereas in Byzantine art the flowers are conservative in form and detail, Western blossoms are characteristically individualized. In the decorated headpieces of Byzantine manuscripts (see above), the flowers occupy the centres and interstitial spaces of series of delicately painted roundels. In both Middle Byzantine metalwork and Western art the flowers are used as the decorative terminals of running scrollwork....
Italian village in Lombardy, 14 km south of Varese, with a population of c. 1000. It was an important town from the Early Christian period to the late Middle Ages and its architectural and artistic remains were rediscovered, excavated and studied after World War II following centuries of dereliction. In the 4th or 5th century a fortified settlement called Sibrium was established in the hilly area between present-day Milan and Varese. It played an important military and strategic role and was soon granted a parish church, with jurisdiction over a vast territory stretching from Lake Lugano to the gates of Milan. Under the Lombards (569–774) it became the regional administrative centre. During the Carolingian period the surrounding region of Seprio experienced substantial prosperity and independence. Around the year 1000, however, its fortunes turned owing to the desire of the increasingly powerful cities of Como and Milan to extend their influence over this rich and strategically significant territory. Castelseprio sided with Frederick Barbarossa in his conflict with the ...
James Stevens Curl
Place, usually a ground but sometimes a structure, used for the entombment of the dead. The term derives from the Latin coemeterium, an adaptation of koimetrion (Gr: ‘dormitory’). It was employed by Early Christian writers to describe underground burial-places, also known as catacombs or hypogea (see Catacomb §1), and it was later applied to the consecrated enclosure attached to a church or even extended to the church building itself. The term has since come to denote a burial-ground, especially a large public park or land laid out for the interment of the dead, and in this form it has become distinguished from the ‘yard’ of a church. This article is confined to cemeteries in the Western Christian tradition; for further discussion see Cemetery.
During the Middle Ages the parish graveyard and church were closely associated. In many cities arcaded, cloistered walks lined the perimeters of churchyards; one of the largest of these burial-grounds was the ...