By Euangelos K. Chrysos, Ian Wood
Those court cases represent an exploration of the social and cultural adjustments among East and West. students addressed questions of social, cultural, inventive and linguistic swap, focusing mostly on advancements within the East, whereas alterations within the West have been explored in a chain of responses. furthermore, the heritage of late-Roman and Visigoth Merida used to be set out via Javier Arce.
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Additional resources for East and West, Modes of Communication: Proceedings of the First Plenary Conference at Merida (Transformation of the Roman World)
W e are dealing with an art that was, quite literally, w r a p p e d around the person to such an extent that it could not be wrenched away, so as to become a distanced object of contemplation. O n e does not take off one's flowing caftan shirt to meditate upon the 47 Henry MacGuire, "Garments Pleasing to God: The Significance of Domestic Textile Designs in the Early Byzantine Period", Dumbarton Oaks Papers 44 (1990), pp. D. P. J. , 1989); Gary Vikan, "'Guided by Land and Sea': Pilgrim Art and Pilgrim Travel in Early Byzantium", Tesserae: Festschrift fiir J.
For we tend to read Gregory's letters to Serenus the wrong way round. W e read them, as it were, from wall to worshipper. W e want to know what picturae stood on those walls. W e want to know what class of persons they addressed. W e want to gauge the extent to which they relayed a message rooted in written texts—the lectio of Christian scriptures and their commentaries. But Serenus and Gregory alike looked from the worshipper to the wall. 23 W h a t had shocked Serenus's critics was that Christian objects in a Christian church (probably placed there, we should add, like much of the church plate, by Christian donors whose memory was main- 21 22 23 Zacharias Scholasticus, Vie de Sévère, Patrologia (Mentalis 2, col.
T h e heavy air of the mundus had cleared, to allow a direct glimpse into the O t h e r World. This shift in sentiment should not be overlooked by historians of art. For we are dealing, in it, with the transition from a specifically late antique "period eye" to one that will become more dominant in the Early Middle Ages—a shift, perhaps, from participation to vision. W e begin with an "iconography of hints and shifting allusions", 51 in an art that did justice to the yearning of late antique 50 Claude Carozzi, Is voyage de l'âme dans l'au-delà d'après la littérature latine (ive-xiiie siècle), Collection de l'école française de Rome 189 (Rome, 1994); Peter Brown, Gloriosus Obitus: The End of the Ancient Other World (forthcoming).
East and West, Modes of Communication: Proceedings of the First Plenary Conference at Merida (Transformation of the Roman World) by Euangelos K. Chrysos, Ian Wood