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                <text>Icon of Christ and Abbot Mena</text>
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                <text>Icon of Christ and Abbot Mena, 8th century, Coptic, Bawit (Egypt), paint on sycamore fig wood, 57 x 57 cm, Paris, The Louvre. </text>
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                <text>Museum information: “This exceptional painting on wood comes from the monastery of Bawit in Middle Egypt. Dated to the 8th century, it represents Christ (easily recognizable by his halo with a cross) and Abbot Mena, the superior of the monastery at the time. The abbot holds a scroll in his left hand; this may have contained the rules of his monastery.”&#13;
&#13;
Text (in translation): &#13;
At left, beside Abbot Mena: “"Apa Mena superior”&#13;
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                <text>https://www.louvre.fr/en/oeuvre-notices/christ-and-abbot-mena</text>
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                <text>The Fountain of the Aqua Julia</text>
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                <text>Giovanni Battista Piranesi, The Fountain of the Aqua Julia (Fontana dell’Acqua Giulia) from Vedute di Roma, 18th century, Italian, print, image: 38.1 x 60 cm; plate: 40.1 x 60.7 cm; sheet: 54.2 x 79.1 cm; Cambridge, MA, Harvard Art Museums. </text>
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                <text>https://hvrd.art/o/237595</text>
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                <text>Harvard Art Museums. 2008.312.34</text>
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                <text>Four Panels from a Casket</text>
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                <text>Four Panels from a Casket, c. 420-30, Roman, Rome, ivory, 75 mm x 98 mm (single panel), London, The British Museum. </text>
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                <text>The four panels depict episodes from Passion and Resurrection of Christ.&#13;
&#13;
Top left: (these vignettes are meant to be read separately) the Judgement and Denial of St. Peter, at left, Pontius Pilate is shown seated, washing his hands in a basin with an attendant pouring water. At middle, Christ carries his cross, compelled by a soldier. At right, St. Peter is seated, behind him, a rooster crows (for the Denial of Peter: the Gospel of Matthew 26:33-35, the Gospel of Mark 14:29-31, the Gospel of Luke 22:33-34 and the Gospel of John 18:15-27), and a female figure points in accusation. &#13;
&#13;
Top right: the Crucifixion with the death of Judas at left, below his feet is the purse of silver, which he received as payment for his betrayal. Christ is surrounded by his mother Mary and St. John to the left, and the solider Longinus to the right, who is piercing Christ’s side with a spear. &#13;
&#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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                <text>https://www.britishmuseum.org/collection/object/H_1856-0623-7</text>
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                <text>The British Museum.&#13;
1856,0623.4 &#13;
1856,0623.5 &#13;
1856,0623.6&#13;
1856,0623.7</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>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;
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&#13;
J. Hanson&#13;
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&#13;
The mosaic is located in the apse and originally measured 21 by 7 meters and contained over two million tesserae. In its modern form, it measures 16 x 5 meters. </text>
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                <text>Obverse Inscription: DNIVSTINI ANVSPP&#13;
&#13;
D(ominus) N(oster) Iustinianus P(er) P(etuus) AVG(ustus) ("Our Lord Justinian, Eternal Emperor"). &#13;
&#13;
A frontal bust portrait of the emperor wearing a helmet, diadem, and cuirass. In his hand is a globus cruciger. &#13;
&#13;
&#13;
Reverse Inscription: VICTORI AAVCCC, at end, theta. In ex., CONOB. &#13;
&#13;
Victoria Augustorum [officina] Θ (“Victory of the Augusti”)&#13;
An angel holds a cross and a globus cruciger. At right, a star. &#13;
&#13;
CONOB is the mint mark, indicating that it was struck at Constantinople. </text>
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                <text>Pilgrim Flask with Scenes of St. Menas, Byzantine, Egypt, 4th-7th century, mold-made terracotta, 8.5 x 6.8 x 2.3 cm, Cambridge, MA, Harvard Art Museums. </text>
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                <text>Museum Commentary: “Flasks bearing images of Saint Menas are not uncommon in Egypt. Menas was a Roman soldier who was martyred; veneration of him as a saint centered on an oasis near Alexandria. On better-preserved ampullae bearing the same scene, the details of Menas' clothing (tunic, boots, and cloak, perhaps in the style of the later Roman military) are much clearer; the border type varies between the dot/stud motif and chevrons. Some examples bear inscriptions or depictions of crosses above the saint's arms.”</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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