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                  <text>Late Antiquity, Seminar 1</text>
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                <text>Circular Pendant with Double Solidus of Constantine I</text>
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                <text>Circular Pendant with Double Solidus of Constantine I, Medallion: 324, Pendant: c. 370-90, Early Byzantine, gold, 9.6 cm x 8.5 cm, Washington D.C., Dumbarton Oaks.</text>
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                <text>Museum Description: “The consummate skill used to create this pendant places it among the most highly accomplished examples of gold jewelry from the early Byzantine period. The elaborate frame around the imperial medallion combines two techniques: chisel cutting of sheet gold masterfully worked to create lacelike tendrils, scrolls, and geometric designs; and hollow, three-dimensional heads formed by working the gold from both the interior and the exterior. The contrast of flat, silhouette patterns and heads in the round produces a dynamic counterpoint rarely seen in jewelry of this period. &#13;
&#13;
The medallion shows the emperor Constantine wearing a crown of rays—an attribute of Apollo—while his sons Crispus and Constantine II are in consular robes on the reverse, co-celebrating their third consulate in 324. A similarly designed, although hexagonal, pendant at Dumbarton Oaks contains a medallion celebrating the second consulate in 321 of these same imperial sons. In mint condition, these medallions were never put into circulation; they were framed so that both sides are visible, allowing all the imperial portraits to be seen. Despite their different shapes, the shared techniques, style, and decorative schemes confirm that these pendants were made as part of a set. Three additional pendants belong to this set judged by medallion type, techniques, designs, and superb execution: a circular pendant (Musée du Louvre, Paris); a hexagonal pendant (British Museum, London); and a slightly larger octagonal pendant (Cleveland Museum of Art). This latter pendant must have been the center piece of the most resplendent suite of gold jewelry to survive from early Byzantium. &#13;
&#13;
The pendant and its companion pieces may have been an award from an emperor to an outstanding general or high ranking official, although their exact function is not certain. The key to interpreting their historical and political significance, including the identification and meaning of the busts, has yet to be discovered.” &#13;
&#13;
-S. Zwirn</text>
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                <text>http://museum.doaks.org/objects-1/info/27048</text>
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                <text>Dumbarton Oaks. BZ.1970.37.1&amp;2</text>
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                <text>Colossus of Constantine</text>
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                <text>Fragments of the Colossus of Constantine, c. 312-15, Roman, marble, brick, wood, and gilded bronze, Rome, Musei Capitolini. </text>
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                <text>The colossal statue of Roman Emperor Constantine the Great (r. July 25, 306 – May 22, 337) originally stood in the western apse of the Basilica of Maxentius in Rome. Fragments can now be found in the courtyard of the Palazzo dei Conservatori of the Musei Capitolini. Based on the scale of the surviving pieces (in marble) the full-sized figure, which was seated and enthroned, would have been about 12 meters (40 feet) tall. The head is about 2.5 meters tall. Curiously, there are two right hands, both with pointed index fingers although with other slight differences, which suggests that the hand was replaced and reworked at some point during Late Antiquity, perhaps as required by a desire to substitute a scepter with a Christian attribute.&#13;
The marble fragments of the statue (head, arms, and legs, the rest was a wooden frame over a brick core, possibly gilded) were rediscovered in 1486. </text>
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                <text>https://www.arctron.de/referenzen/2006/kaiser-konstantin/ &#13;
(in German)&#13;
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                <text>Lewis W. Rubenstein, Court of Justinian at Ravenna, American, 1931-2, watercolor and graphite on cream wove paper, 33 x 41.7 cm, Cambridge, MA, Harvard Art Museums. </text>
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                <text>Harvard Art Museums. 1934.210.41</text>
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                <text>Empress Bust Weight</text>
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                <text>Empress Bust Weight, Steelyard, and Collar with Chains, 5th-7th century, Byzantine, Mixed copper alloy; lead and iron fill in bust, weight: 13.6 x 6 x 4.7 cm (1441 g.); chains and hooks: 44 x 5.7 cm; crossbeam with hooks: 39.2 x 1 cm, Cambridge, MA, Harvard Art Museums. </text>
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                <text>Museum wall text: “Steelyards were used to weigh commodities in the ancient marketplace. The beam, with units of measurement inscribed on three faces, is calibrated for three different scales: one weighed objects up to 13 pounds, another up to 34, and the third up to 85 pounds. The steelyard would be suspended by the short hook (two of the original three remain) appropriate to the scale desired, with the commodity suspended from the hooks on the two long chains. The bust weight was moved along the bar until it balanced. The stylized image, with a simple diadem to indicate rank, does not depict a particular empress. Bust weights often represented gods, heroes, and emperors or empresses. Such imagery evoked imperial authority over weights and measures, guaranteeing fair transactions with a scale calibrated to official standards. The empress’s gestures (holding her cloak and grasping a scroll) indicate her erudition and imperial wisdom.”</text>
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                <text>Harvard Art Museums 2007.104.3.A-C</text>
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                <text>Floor Mosaic depicting Female Musicians and Erotes within Vegetal Border, Byzantine, Maryamin, Syria, 6th century, Maryamin, Syria, Hama Museum. </text>
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                <text>https://www.ekathimerini.com/212420/article/ekathimerini/life/a-guardian-of-syrias-imperiled-cultural-heritage</text>
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&#13;
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&#13;
Bottom left: the Maries at the tomb. Christ’s Sepulchre is shown centrally with open doors, through which part of a carved sarcophagus can be seen. One door is decorated with the scene of the Raising of Lazarus and a seated depiction of the Virgin Mary. At left and right of the tomb are sleeping soldiers. &#13;
&#13;
Bottom right: The Incredulity of Thomas (see: John 20:24–29). Christ, at center, is shown young and beardless, with a nimbus. At the right Thomas reaches his right index finger towards Christ’s wound. </text>
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1856,0623.4 &#13;
1856,0623.5 &#13;
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                <text>Museum wall text: “The authority of the Christian church grew rapidly with emperor Constantine's recognition of the faith as a legal religion within the Roman Empire in 313. Increasingly the most powerful centers of the church were the old imperial capital, Rome; the new imperial capital, Constantinople, the New Rome; Alexandria; Jerusalem/Caesarea; and Antioch. During the late fourth century, the church in Rome developed images stressing the importance of Saint Peter to whom Christ had given the keys to the kingdom (Matt. 16: 18-20). Traditionally considered the first bishop of Rome, Saint Peter was martyred and buried in the city. These Roman images would spread widely among peoples throughout western Europe as they accepted the authority of the church of Rome. &#13;
&#13;
One of these images, the traditio legis, Christ Giving the Law to Saint Peter, shows Christ offering an unfurled scroll containing the law to Saint Peter in recognition of his role as the leader of the church. To the left of Christ stands Saint Paul, also martyred in Rome, acknowledging the authority conferred on Peter. Four other apostles survive on this relief. The scene is placed within a traditional Roman sarcophagus form, a series of niches framed by columns decorated with putti in vine scrolls.”</text>
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                <text>Museum Description: "This tapestry excited scholarly interest immediately after the Blisses acquired it in 1929. They lent it in 1931 to the first major exhibition of Byzantine art in Paris where, according to Royall Tyler, the French art historian Paul Alfassa “proclaimed that it beat all of the Gothic tapestries in the world into a cocked hat.” Within ten years it had been published as many times. &#13;
&#13;
Hestia Polyolbos (Hestia, full of blessing) distributes blessings from her throne, assisted by six winged genii, each carrying a disc naming a blessing; euphrosyne (“mirth”), euochia ( “good cheer”), prokope (“prosperity”), ploutos ( “wealth”), eulogia (“blessing”), and arete (“virtue”). Two other regal figures frame the group, one labeled phos (“light”). &#13;
&#13;
Hestia, the Greek noun for hearth, is also the name of the goddess of the household hearth. Our knowledge of her cult is vague, partly because she was venerated, not at a few localized shrines, but wherever fires were found. It may be for this reason that hymns give her a universal character as the center of the world and the house of the gods. Hestia’s removal from any narrative context, when combined with her frontal pose and the laudatory epithet Polyolbos, suggests that this image was a focus for worship, one that deviated from the Greek tradition of cult statues. A salient difference is that while worshipers can escape the gaze of a cult statue by moving, the flatness of a tapestry allows Hestia’s eyes to follow the devout anywhere they move. This potency of two-dimensional images to conjure up a commanding presence was exploited at this time, both by the last phases of traditional Olympian religion and by the contemporary early phase of Christianity."&#13;
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J. Hanson&#13;
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