Drawing on various philosophical and theological writings produced in eleventh-century Byzantium, this e-book deals a interpreting of the icon and Byzantine aesthetics that not just expands our figuring out of those subject matters yet demanding situations our assumptions in regards to the murals itself.
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Additional info for Contesting the Logic of Painting
41 The monks in the Theotokos Evergetes would then have listened to two theoretical texts regarding icons. The emphasis in both is on the veneration of images. The Àrst of these has its origin in the Àrst phase of iconoclasm. This is identiÀed in the Evergetine text as the letter of Gregory Dialogos to Leo the heretic. 42 While the authenticity and dates of composition of these letters has been much debated, it is evident from the manuscript tradition that both were available to an eleventh-century audience in the form that they have come down us.
77 The text then draws attention to the somatic aspect of the delivery and acquisition of such knowledge. It blesses those whose lips are sanctiÀed by holy words and whose words sanctify those listening to them. In a similar manner, those who know and proclaim that icons sanctify the eyes of those who look, elevating the mind to the knowledge of God, should be blessed (ƧȜƦɝƵƺƮ ƵƧ Ƭƣɚ ƬƩƲƶƴƴɝƮƵƺƮ ɅƳ Ʀƫɔ ƵːƮ ƴƧƱƵːƮ ƧȜƬɝƮƺƮ ȭvưɛƺƳ ǱƥƫɕƨƧƵƣƫ vɖƮ Ƶɔ ȰvvƣƵƣ ƵːƮ ȭƲɡƮƵƺƮ, ǰƮɕƥƧƵƣƫ Ʀɖ Ʀƫ’ ƣȸƵːƮ ȭ Ʈư˃Ƴ ƱƲɜƳ ƪƧưƥƮƺƴɛƣƮ).
1: 34. 12–13; Golitzin, On the Mystical Life, vol. 1: 39. 1–5; Golitzin, On the Mystical Life, vol. 1: 63. 30 chapter two the Aristotelian logical and physical tradition. 21 If a little child who has not yet learned its letters were to ask someone to interpret the rules of grammar and rhetoric, would anyone who does know put up with it for an instant, or think the child’s foolishness worthy of a single word in reply? Would he not instead dismiss the child as foolish and its question as puerile, as asking senselessly after something which exceeds its abilities?