By Bogdanovic, Jelena
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Additional info for Canopies: The framing of sacred space in the Byzantine ecclesiastical tradition
545). 1). Revel‐Neher, “On the Hypothetical Models of the Byzantine Iconography of the Ark of the Covenant” in ByzELatW (1995) 405‐414. Princeton U, 1970) 98. 55 A canopy‐like architectural structure above chest‐like objects remained an essential microcosmic symbol. It is very difficult to verify whether any of the theologians and scholars who wrote on ciboria also considered other kibotia, presumably box‐like containers for the saintly relics as a means for salvation. Such kibotia potentially evoked canopy‐like objects and shrine installations in churches.
London, 1854) 121‐210. 45 He uses the same sentence from the Septuagint. 46 The reference to “mikra kiboria” as small aediculae were relatively early spread in the West via Constantinople. 31). 18). According to: Lampe (1964‐68) 753. 43 44 23 The metaphoric and symbolic linguistic interpretation of the Scriptures denoted a ciborium in a sense of the words κιβ, κιβωτός meaning tabernacle or ark (cf. 25:10),48 and ώριον, meaning the effulgence, or Light of God. 560‐638), the patriarch of Jerusalem also provided a highly symbolic explanation for a ciborium.
Paul (New York, 1959) 143‐64. 444, generally dated before the 1360s, and most probably to the twelfth century. Greek words orophion [roof] and thalamos [a room] were used to describe the framing of the space around the basin. According to the description a low wall was placed around the baptismal font to form a space which the anonymous author calls a room [thalamos]. There is no reference as to how this low wall was connected to its domical roof [orophion], but presumably the columns were set to support such a dome, thus forming the canopy‐like structure.
Canopies: The framing of sacred space in the Byzantine ecclesiastical tradition by Bogdanovic, Jelena