Το εικονογραφικό πρόγραμμα του τρούλου του Αγίου Γεωργίου (Επισκοπής) στην Κίττα της Μάνης
Part of : Αρχαιολογικά ανάλεκτα εξ Αθηνών ; Vol.XX, No.1-2, 1987, pages 140-158
Issue:
Pages:
140-158
Parallel Title:
The iconographic programme in the dome of st. George (Episcopi) at Kitta in the Mani
Section Title:
Σύμμεικτα
Author:
Abstract:
The iconographie programme in the dome of the church of St. George (Episkopi) at Kitta in the Mani is composed around a circle at the top of the dome surrounded by two zones. In the circle is the bust of the Pantocrator and there are angels in the first and prophets in the second zone. The figure of the Pantocrator in the dome (fig. 1) is painted on a blue ground. On either side of him, in circles with a red ground, are the letters IC XC.In the zone next to the circle with the Pantocrator are the busts of ten angels without halos in medallions (fig. 2). They are wearing Imperial dress and hold a globe in one hand; the other one is stretchd out towards the east, to which direction they are turned. Between the medallions of the angels there is a quotation from the Trisagion: ATIOC ATIOC [ A riOC] KYPIOC CABAQO ΓΊΑΗ- PHC Ο OY (PA)NOC ΚΑΙ Η ΓΗ (THC AOEHC ΑΥΤΟΥ). The Trisagion comes from the vision of Isaiah (Isaiah 6:3), is doxological in character and declares the triple hypostasis and consubstantial nature of the Holy Trinity. The quotation, apart from its doxological and dogmatic character, also has a liturgical aspect, having been incorporated early on into the Divine Liturgy.In the lower zone, in the spaces between the windows, eight prophets are shown in pairs holding inscribed scrolls. Clockwise from the east the first is the prophet David (fig. 4). On his scroll there is a passage from the Psalms (45:6). Next comes the prophet Jeremiah (fig. 4), whose scroll carries the passage 35:3 from the book of Baruch. The first of the two prophets in the southwest panel is Elias (fig. 5) and the second Elisha (fig. 6). On Elias’ scroll a passage from the third book of the Kings (17:1) is written, while the inscription on Elisha’s scroll has perished. The prophets in the northwest panel are Moses and Isaiah (fig. 6); The inscriptions on their scrolls have perished. In the northeast panel are Jonah (fig. 7) and Solomon (fig. 8). On Jonah’s scroll is written the passage 2:3 of the book of his prophecies, and on that of Solomon the passage 9:1 from the book of Proverbs.On the basis of the preceding analysis it is concluded that the symbolic content of the dome of St George is the double nature of Christ (heavenly and earthly) which manifests itself in the procession of the angels in conjunction with the figures of the prophets, and is emphasized by the presence of the Holy Trinity in the form of the Trisagion. A similar symbolical content is exhibited by the programme in the dome of the Panayia tou Arakos. In these churches the expression of the dogma of the Holly Trinity is rendered in two different ways: by illustration and by word. This differentiation in the rendition of the subject matter is due to the different artistic conceptions of the donors of each of these churches.It is very probable that the donor of St. George was the noble Georgios Dai- monogiannes, who seems to have had a close connection with this particular church, according to a letter from Deme- trios Chomatianos. The probable identification of the donor as Georgios Dai- monogiannes is further supported by: a) the dedication of the church to the saint of that name; b) the dedication of the church to a military saint ; and c) the careful building construction and the quality of the architecture and painted decoration of the church, which presuppose that the donor was a man of means. Daimonogiannes, it is apparent from Chomationo’s letter, was one of the leading figures in the region both on military and financial grands.
Subject:
Keywords:
βυζαντινές αρχαιότητες
Notes:
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