Wspomina o niej Sokrates Scholastyk w swej Historii Kościoła III,7. Euzebiusz podaje, że wraz z nimi męczeństwo ponieśli jeszcze Seleukos, Teodulos, przede wszystkim jego mistrz Pieriusz z Aleksandrii oraz uczeń Euzebiusz z Cezarei. The Legend of St. George Saving a Youth from Captivity and its Depiction in Art *. 1 Euzebiusz z Cezarei, Historia Kościelna, О męczennikach Palestyńskich. Euzebiusz z Cezarei – Historia kościelna · Eusebius Church History · PASTERZ HERMASA – o Kościele i nawróceniu · Boże Narodzenie

Author: Fegore Balmaran
Country: Panama
Language: English (Spanish)
Genre: Politics
Published (Last): 7 February 2016
Pages: 239
PDF File Size: 15.65 Mb
ePub File Size: 13.82 Mb
ISBN: 267-2-98646-629-1
Downloads: 24230
Price: Free* [*Free Regsitration Required]
Uploader: Akinomuro

Moreover, themes unknown from the representations of St. While the image from the church in Komitades precisely repeats the patterns developed in Syria, the icon from Erzerum, Asia Minor, which was produced in and taken to Alexandropolis 88 by Greek refugees inis the earliest example of a new compositional arrangement. Young George, who was captured by the Bulgarians, was so handsome that their ruler made him a steward and kept the boy in his residence.

Based on the approximate dating of particular works one can try to reconstruct the process of geographical expansion of the theme in Levantine art.

Yet, hitherto, nobody has paid attention kpcielna another detail of the story which reflects actual circumstances—namely the fact that Leon was too old to be a commander of the expedition and sent his son instead. On a mid-eighteenth-century Greek icon from the collection of Georgios Tsakyroglos are two Warrior-Saints depicted on horseback, spearing the dragon and the figure of a pagan ruler lying down.

Grotowski P., The Legend of St. George Saving a Youth from Captivity and its Depiction in Art

George galloping on a white steed is placed amid six equestrian images of Holy Warriors, among whom feature Sergios holding a crusader standard and Theodore killing a dragon. Walter, Art and Ritual of the Byzantine Church, Londonpassim which is contrary to her interpretation.

Stylianou, The painted churches of Cyprus, Londonp. Interestingly it seems that representation of the legend was not customary in the Byzantine Empire, since no examples from there are preserved. One must agree with E. An article was devoted to this problem by the German researcher Thomas Raff who, having analysed a large group of representations, distinguished two iconographic subtypes.


We must look for confirmation in other works. Only after a kociekna minutes, when all of them recognised Leon’s son, they started to celebrate because of his miraculous return, and drank the delicious, still hot water from the jug. The glory of Sts. An Armenian miniature with a single theme of St. Fundamentally those authors based their text on previous considerations by Golescu as well as Cormack and Mihalarias, showing only their own proposition of the view of historical events described in the legend.

Among other tales, Aufhauser published three versions of the story about the boy’s salvation by the miraculous intervention of the euzbiusz.

The inscription on the icon: Such attribution is confirmed by the way in which the physiognomy is modelled, and the arrangement of drapery close to the that on the miniatures of the Cearei kept in the Paris Arsenal Library under the no.

Mango, A silver plate with a holy rider, unpublished ; Ch. The saint is sitting on a horse unusually painted in ochre colour, whose forelegs are raised. Saint George with the boy mounted behind him kills the dragonengraving made by hierodeacon Euthymios now in the Library of Simonopetra Monastery, Mount Athos, Greececa. It means that murals must by painted circa —? Plezia, Warszawapp. Behind his back a boy sits, bareback, and holding a ewer, a white towel and a cup in his hand.

First of all, one should remember that Palestine, as St. Privalova focused mainly on the early examples mentioned, as well as later works, separating autonomous representations of the histora from the single motif of an accompanying person that occurred also in kkcielna of histpria miracles. Since the icon was repainted its stylistic features cannot he recognised easily and some trials were made to re-establish the dating in both directions: New elements here include a histkria on George’s head, and the blessing Manus Dei appearing from heaven at the upper-right corner of the icon.

Below it is the scene showing the fight against the dragon. Propagation of the Gospel in the 3th and 4th Century.

Tadeusz z Edessy

Mission of the Christian East 8. Other authors, mainly in catalogues, also hisyoria the legend about St. A similar mechanism presumably worked in Rus’, where a quite different formula of depicting St.


However, this author mentions only a late version of the legend, according to which the adolescent was brought to Algeria. In contrast to Georgian examples, however, the steed is shown over blue waves with reddish fish. Iconographical elements taken from various cultural traditions are mixed together on many of these icons—e.

Pamfil z Cezarei

George while a group of people sits at the table; a woman is raising her hand towards the boy who is standing next to her. The same evening, the Bulgarian ruler ordered the boy to bring water for hand-washing during the supper in the palace. The centre field contains an image of St. Nor can the possibility be excluded that the theme of the miraculous salvation of kociena youth was developed in Kocielma and Georgian societies in parallel.

But he was the first to notice that the popularity of this subject in Euuzebiusz societies under Muslim control results from the symbolic understanding of the legend in which St. The willingness to emphasise the relationship between these scenes and to distinguish them from other themes must have driven the painter when he decided to maintain the proportion of figures within a scene and make the youth almost as tall as George. Kretzenbacher neglect a considerable group of paintings discovered in the last twenty years.

The origin of the word is most fully explained by L. The mother of Ishmael, according to Byzantine belief, was the ancestor of all Arabs. These arriving figures are welcomed by two further figures with arms open in a gesture of surprise. George’s church in Kantano Selinas, euaebiusz was painted during the s He rejected Howell’s thesis of the Muslim origin of the image of St. Meanwhile the worried parents of the boy prayed to Saint George to liberate their child.

George at that time—can be understood in the context of the developing culture of chivalry, present also in secular art