a. Commissioned to mark the return to Eastern Orthodoxy in the Hagia Sophia, bringing an end of 57 years of Roman Catholic usage. It shows the central figure of Christ flanked by the Virgin Mary (left) and John the Baptist (right). The Deësis (in Greek, δέησις) is a common iconic scene in Eastern Orthodox art and can be translated as “prayer” or “supplication”. The Virgin Mary and John the Baptist are acting as intercessors for the faithful.
The lip band features fifteen enamel plaques, however this configuration is not original. Christ and John the Baptist would have been placed together, opposite the Virgin Mary who is flanked by angels. The spaces between them would have been filled by the enamels of Saints Peter and Paul, the Four Evangelists (Matthew, Mark, Luke, and John), and the Church Fathers (Gregory of Nazianzos, Basil the Great, John Chrysostom, and Nicholas). The cup was most likely a gift from the emperor Romanos to an unidentified church, although there is some doubt amongst scholars as to which Romanos the inscription refers: Romanos I Lekapenos (r. 920-44) or Romanos II (r. 959-63). The closeness of these dates makes it difficult to argue stylistic and technical differences for one emperor or the other. Like many precious items from Constantinople, this chalice ended up at San Marco in Venice.
Literally “Golden Pall” or “Golden Cloth”, the Pala d’Oro is the retable of the high alter at the Basilica di San Marco in Venice. It measures 3 meters wide by 2 meters tall and features a total of 187 enamel plaques along with numerous precious and semi-precious gems. The Pala d’Oro is made up of two parts. At the top, a central enamel of Michael the Archangel is surrounded by three images from the Life of Christ (Entry into Jerusalem, Harrowing of Hell, the Crucifixion, Ascension, Pentecost, and the Komesis) on each side (added in 1209). These enamels, made in Constantinople, are thought to have been looted during the Fourth Crusade. On the bottom, enamels show the life of St. Mark, and were commissioned by the Doge in 1105, and also made in Constantinople. There are additional enamels in this section, with Christ at the center along with depictions of the Evangelists, all twelve apostles, a representation of the Hetoimasia (prepared or empty throne), angels and archangels, the twelve prophets and the Virgin, and a depiction of the Doge and the Byzantine Empress Irene.
Incense Burner in the Shape of a Domed Building
Although technically an incense burner, this container was used from at least 1283 to hold the relic of the Holy Blood, which had been sent to Venice from Constantinople. Although the later addition of the crosses to the domes give the reliquary the appearance of a church, it was not originally meant to represent one. It is decorated with numerous figures, scenes, and vegetal motifs. It was most likely originally used in a secular setting, as an incense burner, and was only given its religious usage and connotations after it was repurposed as a reliquary.
Plate with the Ascension of Alexander the Great
This plate was found in Siberia. The central scene shows the Ascension of Alexander the Great, surrounded by decorative imagery and motifs. This story was popular in Byzantine and Romanesque art, as well as in Islamic Art in Asia Minor.
Shows the emperor on horseback, wearing armor and holding a scepter, the inscription reads: Βαλδουῖνος [δεσπότης πορφυρογέννητος Φλάν]τρας? (Baldwin of Flanders, despotes and Porphyrogennetos)
Shows the emperor seated on a backless throne, wearing the loros and a crown and holding a labarum and a globus cruciger, the inscription encircling him reads: Balduinus Dei gratia imp(er)at[or] Ro[maniae] se[mp(er) au]gu(stus)? (Baldwin, by the Grade of God emperor of the Roman realm, eternal augustus)
Shows the emperor on horseback, wearing armor and holding a sword and shield, inscription reads: Henric(us) D(e)i gratia inp(er)ator Ro(man)ie (Henry, by the Grace of God, emperor of the Roman realm)