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Attributes, Vestments, Context and Inscription in the Identification of Nubian Paintings: Proposing the ‘Multi-Layer’ Image Recognition Method

100%
Łaptaś M.
Études et Travaux (Institut des Cultures Méditerranéennes et Orientales de l’Académie Polonaise des Sciences)
|
2019
|
vol. XXXII
161-179
EN
The aim of this paper is to present a method that enables identification of Nubian paintings whose tituli have not been preserved or are incomplete. This method is reminiscent of the laborious piecing together of mosaics from scattered and incomplete tesserae. The attributes, vestments or contexts are such tesserae, which taken into consideration together enable the composing of a mosaic, piece by piece. Some interpretations of the paintings were made during excavations, without time for deeper analysis. Identifications created in this way have become so merged with the images, and then repeated frequently, that it was very difficult to change them and introduce a new perspective on already widely accepted opinions. In this article, I have focused on a few select examples that show how one can identify individual paintings, but also how one can fall into the trap of too easy comparisons and attributions. A scholar studying Nubian art has to be cautious as its iconography is sometimes so original that it cannot be easily compared to Byzantine or any other cultural patterns.
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Stola – orarium – stuła (pierwsze tysiąclecie Kościoła)

70%
Superson J. A.
Ruch Biblijny i Liturgiczny
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2010
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vol. 63
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issue 2
EN
In the ancient culture of Greece, and then of Rome, when describing garments the colloquial term stola was used. But amongst many clothes of that time (stolae) a beautiful robe stood apart – stola, which was usually worn by wealthy matrons and as a result of transformations by men who were on the high-rank of the social hierarchy. Also Vulgate, introducing refined clothes, while at the same time the insignia of the dignity of a given person, used the term stola. In the first millennium of the Church stole, which was a garment that belonged to people with major orders, was defined as orarium or stola. What does the imperial insignia or robes orarium (stola) originate from? In the article, as an answer to the question, there are presented three hypotheses of Fr. Anthony Nowowiejski, four by Joseph Braun and other opinions of the researchers of the issue. Church in the East and West used these insignia. Only Rome, in the described epoch, did not use orarium (stola), although it was known. From the teaching of synods we learn about an obligation of wearing the orarium (stola), the way of wearing it by deacons and priests, the number of used orarium, and ornamentation and colouring. From the very beginning, insignia have its own symbolism given by Isidore of Pelusium, Pseudo-Germana from Paris, Amalary of Metz, and Raban Maur. In The Sacramentary of Amiens we could find the first prayer at putting the stole on. It appears from the prayer that the stole is the cloak of immortality restored after the sin of the first parent, and the robe of joy, and at the same time a defense against deterioration of the mind and body.
PL
In the ancient culture of Greece, and then of Rome, when describing garments the colloquial term stola was used. But amongst many clothes of that time (stolae) a beautiful robe stood apart – stola, which was usually worn by wealthy matrons and as a result of transformations by men who were on the high-rank of the social hierarchy. Also Vulgate, introducing refined clothes, while at the same time the insignia of the dignity of a given person, used the term stola. In the first millennium of the Church stole, which was a garment that belonged to people with major orders, was defined as orarium or stola. What does the imperial insignia or robes orarium (stola) originate from? In the article, as an answer to the question, there are presented three hypotheses of Fr. Anthony Nowowiejski, four by Joseph Braun and other opinions of the researchers of the issue. Church in the East and West used these insignia. Only Rome, in the described epoch, did not use orarium (stola), although it was known. From the teaching of synods we learn about an obligation of wearing the orarium (stola), the way of wearing it by deacons and priests, the number of used orarium, and ornamentation and colouring. From the very beginning, insignia have its own symbolism given by Isidore of Pelusium, Pseudo-Germana from Paris, Amalary of Metz, and Raban Maur. In The Sacramentary of Amiens we could find the first prayer at putting the stole on. It appears from the prayer that the stole is the cloak of immortality restored after the sin of the first parent, and the robe of joy, and at the same time a defense against deterioration of the mind and body.
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