Bizans sanatında İkonoklazma dönemi

Abstract

Great Palace removed and replaced with a depiction of the cross. Later the figurative religious pictures in the churches were destroyed and replaced by depictions of crosses and non-figurative decorative designs. The Iconoclasm reached its height during the reign of Constantine V. During this period many monasteries were closed and some converted to civil and military establishments. The number of monks in the monasteries was greatly reduced and the monks were forced to live as civilians and renounce their beliefs. The earthquake that took place during this period (740) caused great damage in the regions of Thrakia and Bithynia. In particular it destroyed the churches in the capital city and city walls. The church of Hagia Eirene, a large part of which was destroyed in the earthquake, was rebuilt by Constantine V. The plan of the church is a domed basilika on the ground floor while the gallery is an early example of a closed Greek cross. In the churches of İznik Koimesis, Selanik Hagia Sophia and Siyi Archangels, which were rebuilt during the Iconoclasm, the domed cross is used in the plan. During the Iconoclasm, pictures of Christ, Mary and the saints were not permitted. In their place only the cross and decorative plant and geometric designs were allowed. In many churches' decorations from the period of the Iconoclasm were changed after the period was over. Only the cross in the apse of Hagia Eirene and the side aisles vaulted survive to this day. It appears that the apse of Istanbul Hagia Sophia, İznik Koimesis and Selanik, Hagia Sophia churches also had large designs of the cross, which were later replaced by paintings of Mary and the child Christ. Some churches and chapels carved into the rock in Cappadokia, dating from between the 8th and 10th centuries, have mainly pictures of the cross and decorative designs. In the churches of Cemil Hagios Stephanos, Zelve Balıklı, Geyikli, Kızılçukur Joakhim and Anna, compositions of the cross with decorations appear together with figurative religious pictures. The non-figurative pictures in the Al Oda Monastery, which was carved into the rock near Mut, show. That this building could have been used by Iconoclasts or religious men opposed to paintings. In the Hagios Nikholaos Monastery in Kıyıköy in the Karadeniz Region, the depictions of the cross in the apse and the birds and twisted branches coming out of a vase, which appear on the pillar heads in the hagiasma and narteks show that the monastery complex may have been used during the Iconoclasm. Modern historians show the emperors of the Iconoclast as brave revolutionaries who brought about `a social, political and religious revolution worthy of attention`. In fact, the icons provided an excuse for the state and religious authorities who were competing for economic and political advantage in Byzantine society. It seems that the162 Great Palace removed and replaced with a depiction of the cross. Later the figurative religious pictures in the churches were destroyed and replaced by depictions of crosses and non-figurative decorative designs. The Iconoclasm reached its height during the reign of Constantine V. During this period many monasteries were closed and some converted to civil and military establishments. The number of monks in the monasteries was greatly reduced and the monks were forced to live as civilians and renounce their beliefs. The earthquake that took place during this period (740) caused great damage in the regions of Thrakia and Bithynia. In particular it destroyed the churches in the capital city and city walls. The church of Hagia Eirene, a large part of which was destroyed in the earthquake, was rebuilt by Constantine V. The plan of the church is a domed basilika on the ground floor while the gallery is an early example of a closed Greek cross. In the churches of İznik Koimesis, Selanik Hagia Sophia and Siyi Archangels, which were rebuilt during the Iconoclasm, the domed cross is used in the plan. During the Iconoclasm, pictures of Christ, Mary and the saints were not permitted. In their place only the cross and decorative plant and geometric designs were allowed. In many churches' decorations from the period of the Iconoclasm were changed after the period was over. Only the cross in the apse of Hagia Eirene and the side aisles vaulted survive to this day. It appears that the apse of Istanbul Hagia Sophia, İznik Koimesis and Selanik, Hagia Sophia churches also had large designs of the cross, which were later replaced by paintings of Mary and the child Christ. Some churches and chapels carved into the rock in Cappadokia, dating from between the 8th and 10th centuries, have mainly pictures of the cross and decorative designs. In the churches of Cemil Hagios Stephanos, Zelve Balıklı, Geyikli, Kızılçukur Joakhim and Anna, compositions of the cross with decorations appear together with figurative religious pictures. The non-figurative pictures in the Al Oda Monastery, which was carved into the rock near Mut, show. That this building could have been used by Iconoclasts or religious men opposed to paintings. In the Hagios Nikholaos Monastery in Kıyıköy in the Karadeniz Region, the depictions of the cross in the apse and the birds and twisted branches coming out of a vase, which appear on the pillar heads in the hagiasma and narteks show that the monastery complex may have been used during the Iconoclasm. Modern historians show the emperors of the Iconoclast as brave revolutionaries who brought about `a social, political and religious revolution worthy of attention`. In fact, the icons provided an excuse for the state and religious authorities who were competing for economic and political advantage in Byzantine society. It seems that the162 Great Palace removed and replaced with a depiction of the cross. Later the figurative religious pictures in the churches were destroyed and replaced by depictions of crosses and non-figurative decorative designs. The Iconoclasm reached its height during the reign of Constantine V. During this period many monasteries were closed and some converted to civil and military establishments. The number of monks in the monasteries was greatly reduced and the monks were forced to live as civilians and renounce their beliefs. The earthquake that took place during this period (740) caused great damage in the regions of Thrakia and Bithynia. In particular it destroyed the churches in the capital city and city walls. The church of Hagia Eirene, a large part of which was destroyed in the earthquake, was rebuilt by Constantine V. The plan of the church is a domed basilika on the ground floor while the gallery is an early example of a closed Greek cross. In the churches of İznik Koimesis, Selanik Hagia Sophia and Siyi Archangels, which were rebuilt during the Iconoclasm, the domed cross is used in the plan. During the Iconoclasm, pictures of Christ, Mary and the saints were not permitted. In their place only the cross and decorative plant and geometric designs were allowed. In many churches' decorations from the period of the Iconoclasm were changed after the period was over. Only the cross in the apse of Hagia Eirene and the side aisles vaulted survive to this day. It appears that the apse of Istanbul Hagia Sophia, İznik Koimesis and Selanik, Hagia Sophia churches also had large designs of the cross, which were later replaced by paintings of Mary and the child Christ. Some churches and chapels carved into the rock in Cappadokia, dating from between the 8th and 10th centuries, have mainly pictures of the cross and decorative designs. In the churches of Cemil Hagios Stephanos, Zelve Balıklı, Geyikli, Kızılçukur Joakhim and Anna, compositions of the cross with decorations appear together with figurative religious pictures. The non-figurative pictures in the Al Oda Monastery, which was carved into the rock near Mut, show. That this building could have been used by Iconoclasts or religious men opposed to paintings. In the Hagios Nikholaos Monastery in Kıyıköy in the Karadeniz Region, the depictions of the cross in the apse and the birds and twisted branches coming out of a vase, which appear on the pillar heads in the hagiasma and narteks show that the monastery complex may have been used during the Iconoclasm. Modern historians show the emperors of the Iconoclast as brave revolutionaries who brought about `a social, political and religious revolution worthy of attention`. In fact, the icons provided an excuse for the state and religious authorities who were competing for economic and political advantage in Byzantine society. It seems that the emperors who defended the Iconoclast ideology in a sense wanted to attack traditional religious conservatism by attacking those in favour of icons. This period is not, as is thought, a period where no an existed. Political, religious and economic crises and natural disasters prevented the building of large memorial buildings, such as those which were built during the period of Justinianus. As show in the above examples, a great part of the repairs to important buildings such as Hagia Eirene and Selanik Hagia Sophia, a great part of the repairs to the city walls were done in this period and the whole of the Pteron sections was built. Also in this period, although they do not survive to our day, new sections were added to the Great Palace and a new palace resembling the Arab Palace called Bryas was built. In conclusion it can be said that during the Iconoclasm there was an attempt to introduce a dominant new form of religious art in parallel to religious reform, but that it was more a period of repair and rebuilding.162 Great Palace removed and replaced with a depiction of the cross. Later the figurative religious pictures in the churches were destroyed and replaced by depictions of crosses and non-figurative decorative designs. The Iconoclasm reached its height during the reign of Constantine V. During this period many monasteries were closed and some converted to civil and military establishments. The number of monks in the monasteries was greatly reduced and the monks were forced to live as civilians and renounce their beliefs. The earthquake that took place during this period (740) caused great damage in the regions of Thrakia and Bithynia. In particular it destroyed the churches in the capital city and city walls. The church of Hagia Eirene, a large part of which was destroyed in the earthquake, was rebuilt by Constantine V. The plan of the church is a domed basilika on the ground floor while the gallery is an early example of a closed Greek cross. In the churches of İznik Koimesis, Selanik Hagia Sophia and Siyi Archangels, which were rebuilt during the Iconoclasm, the domed cross is used in the plan. During the Iconoclasm, pictures of Christ, Mary and the saints were not permitted. In their place only the cross and decorative plant and geometric designs were allowed. In many churches' decorations from the period of the Iconoclasm were changed after the period was over. Only the cross in the apse of Hagia Eirene and the side aisles vaulted survive to this day. It appears that the apse of Istanbul Hagia Sophia, İznik Koimesis and Selanik, Hagia Sophia churches also had large designs of the cross, which were later replaced by paintings of Mary and the child Christ. Some churches and chapels carved into the rock in Cappadokia, dating from between the 8th and 10th centuries, have mainly pictures of the cross and decorative designs. In the churches of Cemil Hagios Stephanos, Zelve Balıklı, Geyikli, Kızılçukur Joakhim and Anna, compositions of the cross with decorations appear together with figurative religious pictures. The non-figurative pictures in the Al Oda Monastery, which was carved into the rock near Mut, show. That this building could have been used by Iconoclasts or religious men opposed to paintings. In the Hagios Nikholaos Monastery in Kıyıköy in the Karadeniz Region, the depictions of the cross in the apse and the birds and twisted branches coming out of a vase, which appear on the pillar heads in the hagiasma and narteks show that the monastery complex may have been used during the Iconoclasm. Modern historians show the emperors of the Iconoclast as brave revolutionaries who brought about `a social, political and religious revolution worthy of attention`. In fact, the icons provided an excuse for the state and religious authorities who were competing for economic and political advantage in Byzantine society. It seems that the163 emperors who defended the Iconoclast ideology in a sense wanted to attack traditional religious conservatism by attacking those in favour of icons. This period is not, as is thought, a period where no an existed. Political, religious and economic crises and natural disasters prevented the building of large memorial buildings, such as those which were built during the period of Justinianus. As show in the above examples, a great part of the repairs to important buildings such as Hagia Eirene and Selanik Hagia Sophia, a great part of the repairs to the city walls were done in this period and the whole of the Pteron sections was built. Also in this period, although they do not survive to our day, new sections were added to the Great Palace and a new palace resembling the Arab Palace called Bryas was built. In conclusion it can be said that during the Iconoclasm there was an attempt to introduce a dominant new form of religious art in parallel to religious reform, but that it was more a period of repair and rebuilding.