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The Byzantine Museum is one of the finest museums in Athens, Greece. It focuses on early Christian, Byzantine, and post-Byzantine history.

Byzantine Museum in Athens, Greece
Byzantine Museum

 

History of the Byzantine Museum

The Byzantine Museum can trace its origins back to 1884 with the foundation of the Christian Archaeological Society. Its first home was at the Holy Synod in Athens in 1890, followed by the National Archaeological Museum in 1893.

The Byzantine and Christian Museum was officially created in 1914. In 1924, it moved into a space at the Academy of Athens. Finally, in 1930, it moved into its current home at Villa Ilissia. Today, it has a collection of over 25,000 artifacts ranging from the 3rd to 20th century.


 

Visiting the Byzantine Museum

The Byzantine Museum is open daily. It’s located on Queen Sofia Avenue across from the Kolonaki neighborhood, between the Lyceum and War Museum.

From April 1 through October 31, admission is at the full rate of €8, and from November 1 through March 31, admission is at a 50% reduced rate of €4 (as of August 2024). Upon presentation of a passport or valid travel document: all visitors up to the age of 5 and EU citizens from age 6-25 are admitted free of charge; and EU seniors over age 65 and non-EU citizens from age 6-25 are admitted at the 50% reduced rate (summer months only). Visit the official website for more info.

For me personally, the Byzantine Museum is one of the top five museums in Athens. Give yourself at least two hours to explore the permanent collection and some extra time for the gardens.

 

Villa Ilissia

Villa Ilissia has been the home of the Byzantine Museum since 1930. It’s one of the most beautiful buildings in the city.

Villa Ilissia (Byzantine Museum) in Athens, Greece
Villa Ilissia

 

History of Villa Ilissia

Villa Ilissia was the winter residence of Sophie de Marbois-Lebrun (1785-1854), Duchess of Plaisance (Piacenza). She was born in Philadelphia, Pennsylvania, and was daughter of the French diplomat Marquis François Barbé-Marbois (1745-1837) and his American wife Elizabeth Moore (1765-1834), the daughter of the Governor of Pennsylvania, William Moore (c. 1735-1793). The Duchess and her daughter moved to Nafplio in 1830 and began purchasing land in Athens the following year. After the death of her daughter in 1837, she settled permanently in Athens.

Villa Ilissia (Byzantine Museum) in Athens, Greece
Villa Ilissia

Villa Ilissia was built between 1840 and 1848 and designed by Greek architect Stamatios Kleanthis (1802-1862). It was located on the right bank of the Ilissos River and is a complex of buildings. The two-story central building was the Duchess’ residence. She lived there until her death in 1854.

Villa Ilissia at the Byzantine Museum in Athens, Greece
Villa Ilissia

The Greek State eventually acquired Villa Ilissia, using it for a few years to house officer cadets. It later served other military functions. In 1926, it was chosen to become the permanent home of the Byzantine Museum and opened to the public in 1930.

Villa Ilissia at the Byzantine Museum in Athens, Greece
Villa Ilissia
Villa Ilissia
Villa Ilissia

 

Buildings of Villa Ilissia

In addition to the main building, the building to the left serves as the official entrance to the Byzantine Museum. The building on the right hosts the Ilissia Café-Restaurant.

Entrance to the Byzantine Museum
Ilissia Café-Restaurant
Ilissia Café-Restaurant
Ilissia Café-Restaurant


 

Gardens of the Byzantine Museum

Visitors are welcome to enjoy the beautiful gardens surrounding Villa Ilissia. There are seating areas and fountains as well as three small themed exhibitions. They include the Well-Cistern, Paradise, and the River Ilissos.

Path through the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Path through the gardens
Path through the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Path through the gardens
Gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Gardens
Pergola in the gardens at Villa Ilissia
Pergola
Outdoor amphitheatre in the gardens at Villa Ilissia
Outdoor amphitheatre

 

Well-Cistern

The Well-Cistern exhibit is on the northwest corner of the gardens. It explains how Athens was supplied with water from ancient times to the present. It’s unknown when the well-cistern was cut out of the rock, but today it’s covered by a barrel-vault built in late 19th century.

Well-Cistern at Villa Ilissia (Byzantine Museum) in Athens, Greece
Well-Cistern
Well-Cistern

The well-cistern was either used as a well or for irrigation purposes. It’s unknown whether it supplied Villa Ilissia during the time of the Duchess of Plaisance or after it became property of the Greek State in 1854.

Barrel vault of the well-cistern
Barrel vault of the well-cistern
Looking into the well-cistern
Looking into the well-cistern


 

Paradise

The Paradise exhibit is scattered throughout the lower part of the gardens to the south. It covers the Byzantine concept of Paradise in life and the afterlife. Paradise is “a walled garden with abundant water and lush vegetation”. The concept was closely related to the Christian expectation for salvation and eternal life. It was a prevalent theme in Byzantine churches and cemeteries.

Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Paradise exhibit

 

Tombs

One section of the exhibit consists of Early Christian tombs relocated to the gardens from other parts of Athens. The area north of the Ilissos River was used for burials by both Christians and pagans in Late Antiquity, and tombs have even been found on the grounds of the Byzantine Museum.

Tombs in the Paradise exhibit in the gardens at Villa Ilissia
Tombs
Tomb in the Paradise exhibit in the gardens at Villa Ilissia
Tomb

Tomb 31 contains a fish carved into some of its slabs. The fish was a common Christian motif, as the acronym of the Greek spelling of the word fish (IXΘΥΣ) spells out Jesus Christ Son of God the Savior . The floor of the tomb is covered by square clay slabs, and the tomb incorporates part of a Roman marble pedestal in the shape of a lion’s foot.

Tomb 31 in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Tomb 31
Tomb 31 in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Tomb 31

Tomb 20 contains a cross carved into the walls. There are also 14 holes in two clay slabs on the floor. This helped with the drainage of bodily fluids from deceased.

Tomb 20 in the Paradise exhibit in the gardens at Villa Ilissia
Tomb 20

 

Gateway

In the center of the gardens is a slab that possibly came from a gateway to Villa Ilissia. It was found on the museum grounds in 2007 and may have originally been part of the main entrance to the complex on Vasilissis Sophias Avenue.

Gateway slab in the Paradise exhibit in the gardens at Villa Ilissia
Gateway slab

 

The Byzantine Church

Further along in the exhibit are architectural fragments of Byzantine churches. Byzantine churches were usually built within beautiful gardens that represented Paradise. Furthermore, the rituals of the Greek Orthodox Church as well as the architectural design and decorations of Byzantine churches were meant give a glimpse into Paradise.

The Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
The Byzantine Church


 

Lintels and Door Frames

The first part features lintels and door frames. One 10th century lintel depicts the Tree of Life, represented by a foliate cross flanked by lions. It was a popular motif in Sasanian art from the 3rd through 7th centuries and later adopted by the Byzantines.

Door lintels and frames in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia
Door lintels and frames
Door lintel featuring the Tree of Life, 10th century
Door lintel featuring the Tree of Life, 10th century

Another door lintel, dating to the 5th or 6th century, features a peacock. Peacocks were a ward against evil as well as a symbol of imperial authority in the Roman period and eternity in heaven. Their tails represented rebirth.

Door lintel featuring a peacock, 5th-6th century in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia
Door lintel featuring a peacock, 5th-6th century

 

Column Capitals

Next are column capitals. One dates to the 8th century and contains the abbreviated inscription “Mother of God, please aid Empress Irene”. It refers to Irene (r. 797-802), the consort of Emperor Leo IV (r. 775-780), who was from Athens. It may have come from a church commissioned by the Empress.

Column capitals in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia
Column capitals
Column capital with the abbreviated inscription "Mother of God, please aid Empress Irene", 8th century AD in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Column capital with the abbreviated inscription “Mother of God, please aid Empress Irene”, 8th century AD
5th century column capital in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia
5th century column capital

 

Closure Slabs and Marble Inlays

The third and final part displays closure slabs and marble inlays. One 11th century closure slab depicts predator carrying its prey, which was considered a ward against evil.

Architectural fragments in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia
Architectural fragments
11th century closure slabs in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
11th century closure slabs
Closure slab depicting a predator and its prey, 11th century in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Closure slab depicting a predator and its prey, 11th century
Marble inlay (opus sectile), 12th century in the Byzantine Church in the Paradise exhibit in the gardens at Villa Ilissia
Marble inlay (opus sectile), 12th century


 

Water in Christianity

Next is an interpretive panel explaining the importance of water in Christianity. Immersion in holy water, with the Sacrament of Baptism, represents a person’s admission into the Church, while holy water, which is a remedy for both body and soul, is sprinkled or drunk.

During the Byzantine period, holy water fonts were located in the narthex or courtyard of churches and monasteries. Also, holy springs called Agiasmata were known to have healing powers. One of the most well-known was the Monastery of the Life-giving Spring, which was located outside the Theodosian Walls of Constantinople.

Holy water font from the Church of Holy Apostles in the Ancient Agora of Athens, late 10th century in the Paradise exhibit in the gardens at Villa Ilissia (Byzantine Museum) in Athens, Greece
Holy water font from the Church of Holy Apostles in the Ancient Agora of Athens, late 10th century

 

Copies of Sculptures from the Byzantine Museum Collection

A few steps away are copies of sculptures from the Byzantine Museum collection. They include part of a door lintel with a foliate cross, part of a door lintel with a lion holding the Tree of Life, and a column capital with peacocks drinking water from a vessel.

Copies of sculptures from the Byzantine Museum collection: part of a door lintel with a foliate cross, 10th-11th century (left); part of a door lintel with a lion holding the Tree of Life, 10th century (center); and a capital with peacocks drinking water from a vessel, 6th century
Copies of sculptures from the Byzantine Museum collection: part of a door lintel with a foliate cross, 10th-11th century (left); part of a door lintel with a lion holding the Tree of Life, 10th century (center); and a capital with peacocks drinking water from a vessel, 6th century

 

Late Roman Burial

Finally, there’s a burial from the Late Roman period. It was discovered in 2007 during renovations carried out in the Byzantine Museum gardens. Only four wooden nails were found inside the tomb, which is evidence that the person was probably buried in a coffin. The deceased’s religion couldn’t be determined.

Late Roman burial in the Paradise exhibit in the gardens at Villa Ilissia
Late Roman burial

The tomb is a cist grave and dates back to possibly the 3rd century. It had masonry walls and was covered by four marble slabs and a small marble column. All of those architectural elements were recycled from older structures. Water had flooded the tomb, shifting and destroying the remains. A few meters southwest of the tomb, two more stone slabs were found. This indicated that a cemetery may have existed on the museum grounds during the Late Roman period.


 

The River Ilissos

The third exhibit covers development on the banks of the River Ilissos from antiquity to modern times. It’s located inside the south entrance to the gardens and consists mostly of interpretive panels. They describe the area during the time of Plato and Socrates, full of temples and sanctuaries, and how the Basilica of Ilissos was constructed during the Early Christian period. Finally, there are images from modern times showing how the area looked in the 18th and 19th century.

Images of the River Ilissos in the 18th and 19th centuries
Images of the River Ilissos in the 18th and 19th centuries

The only items on display are copies of section of the mosaic floor from the Basilica of Ilissos. They were created by students of mosaic artist and conservator Yannis Kolephas (1927-1986) at the Central Conservation Laboratory from 1960 to 1972.

Copies of mosaic floor parts of the Basilica of Ilissos
Copies of mosaic floor parts of the Basilica of Ilissos

 

From the Ancient World to Byzantium

From the Ancient World to Byzantium is the first exhibit at the Byzantine Museum. It covers the gradual transition of the political, religious, and economic structure of the ancient world to a Byzantine Empire dominated by Christianity.

The exhibit opens with a 4th century table support found in Aegina. It features a sculptural group of mythical animals and birds surrounding a seated Orpheus playing a lyre. It’s believed to have been produced somewhere in Asia Minor.

Table support found in Aegina; product of Asia Minor; 4th century

 

Secular Life

In the first gallery are common items used in secular life, such as storage jars, clay vessels for household use, glass vessels, and copper lamps.

From the Ancient World to Byzantium
Clay storage jars; from Mygdaleza Basilica of Stamata, Attica; 6th century
Clay vessels (3rd-6th century); glass vessels (5th-6th century); copper lamps (4th-7th century)

 

Early Christian Churches

Down a short set of stairs are interior decorations and architectural fragments of early Christian churches.

Architectural fragments from early Christian churches at the Byzantine Museum in Athens, Greece
Architectural fragments from early Christian churches
Interior decorations

Included are parts of the mosaic floor of the Basilica of Ilissos. The basilica, which was located east of the Temple of Olympian Zeus in Athens, probably dates to the 5th century. It’s the most important early Christian church discovered in the city. It was a three-aisled basilica with projecting wings, a narthex, and most likely an atrium. It’s covered in my entry on the Parilissia Sanctuaries.

Parts of mosaic floor; Basilica of Ilissos; 5th century at the Byzantine Museum in Athens, Greece
Parts of mosaic floor; Basilica of Ilissos; 5th century

 

Christianization of Ancient Temples

Nearby is a section on the Christianization of ancient temples. Of particular interest is the marble closure slab from the pulpit of the Christian Parthenon. It features a relief cross and dates from the 5th or 6th century.

Marble closure slab with relief cross; from the pulpit of the Christian Parthenon; 5th-6th century at the Byzantine Museum in Athens, Greece
Marble closure slab with relief cross; from the pulpit of the Christian Parthenon; 5th-6th century


 

Christian Egypt

Continuing through the exhibit is a section on the Coptic Christians of Egypt. It includes architectural fragments as well as Coptic art, which can be traced back to the rise of Christianity in Egypt and continued after the Islamic conquest in 642. Coptic art shows both ancient Egyptian and ancient Greek influences.

Christian Egypt and Coptic Art

On display are clothing, shoes, and woven objects decorated with human and animal figures. There are also liturgical vestments and icons.

Child's woollen tunic decorated with woven human figures, animals and birds, 6th century (top); three pairs of leather shoes with gold-leaf decorations, 5th-8th century (bottom right); pair of child leather shoes; 5th-8th century (bottom left)
Child’s woollen tunic decorated with woven human figures, animals and birds, 6th century (top); three pairs of leather shoes with gold-leaf decorations, 5th-8th century (bottom right); pair of child leather shoes; 5th-8th century (bottom left)
Pieces of wool and linen garments, decorated with woven representations of sacred figures and themes of fauna and flora, 4th-8th century
Pieces of wool and linen garments, decorated with woven representations of sacred figures and themes of fauna and flora, 4th-8th century
Cotton liturgical vestment (sticharion) with representation of a female saint (Damiana?) flanked by 40 female saints, embroidered with silk thread, 18th-19th century (left); Coptic icon with an archangel, 17th century (top right); part of a silk vestment embroidered with silk and metallic threads, 15th-19th century (bottom right) at the Byzantine Museum in Athens, Greece
Cotton liturgical vestment (sticharion) with representation of a female saint (Damiana?) flanked by 40 female saints, embroidered with silk thread, 18th-19th century (left); Coptic icon with an archangel, 17th century (top right); part of a silk vestment embroidered with silk and metallic threads, 15th-19th century (bottom right)

 

Mytilene Hoard

The Mytilene Hoard, which was discovered in 1951 at Krategos, outside Mytilene on the island of Lesbos, sits nearby. It consists of silver vessels, gold jewelry, and coins, buried by their owners during the first quarter of the 7th century in order to protect them from invaders. They’re decorated with crosses.

Mytilene Hoard at the Byzantine Museum in Athens, Greece
Mytilene Hoard

 

Christians in the Face of Death

The final section in this part of the Byzantine Museum is In Pastures Green: Christians in the Face of Death. It covers types of Christian tombs and how pagan burial customs passed into Christian tradition. During the first few centuries of Christianity, Christians were usually buried in existing pagan cemeteries. The first exclusively Christian cemeteries popped up near the end of the 2nd century. The types of tombs and traditions, such as burial offerings, differed very little from the Hellenistic and Roman periods.

In Pastures Green: Christians in the Face of Death

One object of interest is the tombstone from the tomb of Clematius, Bishop of Athens. It was discovered at the end of the 19th century at the foot of Lycabettus Hill. It had a hole in the center through which liquid offerings were poured into the tomb. The tombstone dates to the 5th century.

Tombstone from the tomb of Clematius, Bishop of Athens, 5th century
Tombstone from the tomb of Clematius, Bishop of Athens, 5th century

The most impressive artifact is the twin grave from Stamata. Dating to the 6th century, it was discovered in 1988 outside the apse of the three-aisled basilica excavated at Mygdaleza, Stamata, Attica. It was transferred to the Byzantine Museum in 1996. The tomb is decorated with crosses and symbolic images as well as inscriptions asking for salvation for the souls of the dead.

Twin grave at Stamata, 6th century at the Byzantine Museum in Athens, Greece
Twin grave at Stamata, 6th century
Crosses and writing on the Twin grave at Stamata, 6th century at the Byzantine Museum in Athens, Greece
Crosses and writing


 

The Byzantine World

The next exhibit, the Byzantine World, covers the end of antiquity, which is marked by the reign of Emperor Justinian I in the 6th century. Byzantine society rested on three foundations: a powerful administration headed by the emperor, the Christian religion headed by the Patriarch, and the Greek language along with Greco-Roman traditions.

Iron chain mail for a knight and bronze helmet, probably eastern in origin, 13th-15th century
Iron chain mail for a knight and bronze helmet, probably eastern in origin, 13th-15th century
Pair of wedding crowns of tin-plated bronze with incised inscriptions mentioning the family of spatharokandidatos Romanos, 10th century
Pair of wedding crowns of tin-plated bronze with incised inscriptions mentioning the family of spatharokandidatos Romanos, 10th century

One of the first artifacts on display is a parchment scroll with the chrysobull of Byzantine emperor Andronikos II dated 1301. Chrysobulls were imperial documents named for the gold seal with which they were stamped. This particular example was issued to confirm privileges enjoyed by Metropolitan Nikolaos of Monemvasia. At the top is an image depicting the emperor giving the chrysobull to Christ. At the bottom is the signature of the emperor in red ink. The manuscript is an exact copy by painter Demetrios Nikolianos. It was donated to the Christian Archaeological Society in 1903 by Bishop Efthymios Kavathas of Kythera.

Manuscript parchment scroll with the chrysobull of the emperor Andronikos II, from Monemvasia, 1301 at the Byzantine Museum in Athens, Greece
Manuscript parchment scroll with the chrysobull of the emperor Andronikos II, from Monemvasia, 1301

 

Icons

In the next gallery are some incredible icons. For the Byzantine, in addition to being the House of God, the church was a miniature version of the universe. This concept was visible through the importance of the architectural configuration and art that adorned the churches.

The Byzantine World at the Byzantine Museum in Athens, Greece
The Byzantine World
Double-sided icon with Saint Nicholas (front) and the Crucifixion (back), from Veroia, 15th century
Double-sided icon with Saint Nicholas (front) and the Crucifixion (back), from Veroia, 15th century
Double-sided icon with the Crucifixion (front) and the Virgin Hodegetria (back), the front features three different painting layers (9th, 10th, and 13th centuries) while the back dates from the 16th century
Double-sided icon with the Crucifixion (front) and the Virgin Hodegetria (back), the front features three different painting layers (9th, 10th, and 13th centuries) while the back dates from the 16th century

Many of the icons on display are double-sided. They depict saints as well as scenes from the Bible. All of them were made by accomplished iconographers, with Veroia and Constantinople (now Istanbul) as the main production centers.

Front of a double-sided icon with the Virgin Hodegetria (front) and two military saints (back), from Veroia, 13th century at the Byzantine Museum in Athens, Greece
Front of a double-sided icon with the Virgin Hodegetria (front) and two military saints (back), from Veroia, 13th century
Back of a double-sided icon with the Virgin Hodegetria (front) and two military saints (back), from Veroia, 13th century
Back of a double-sided icon with the Virgin Hodegetria (front) and two military saints (back), from Veroia, 13th century
Front of a double-sided processional icon with the Virgin Hodegetria (front) and the Preparation of the Throne (back), product of a Constantinople workshop, 14th century at the Byzantine Museum in Athens, Greece
Front of a double-sided processional icon with the Virgin Hodegetria (front) and the Preparation of the Throne (back), product of a Constantinople workshop, 14th century
Back of a double-sided processional icon with the Virgin Hodegetria (front) and the Preparation of the Throne (back), product of a Constantinople workshop, 14th century
Back of a double-sided processional icon with the Virgin Hodegetria (front) and the Preparation of the Throne (back), product of a Constantinople workshop, 14th century


 

Icon of the Virgin Hodegetria

One icon of note is an icon of the Virgin Hodegetria from the second half of the 13th century. It was produced in a Constantinople workshop and was originally rectangular. It was later cut down, possibly to fit in an iconostasis. The icon comes from a church in Asia Minor but its exact location is unknown. It came into possession of the Byzantine Museum from the Asia Minor Refugee Heirlooms Committee on December 18, 1925, and was first put on display on the upper floor of Villa llissia in 1930.

Icon of the Virgin Hodegetria, product of a Constantinople workshop, second half of 13th century
Icon of the Virgin Hodegetria, product of a Constantinople workshop, second half of 13th century

 

Mosaic Icon

Another important icon is a mosaic icon of the Virgin of Tenderness. It comes from the Church of Saint Basil in Triglia (now Tirilye, Turkey) and was made in a Constantinople workshop in the late 13th century. It’s the first refugee heirloom given to the Byzantine Museum by the Asia Minor Refugee Heirlooms Committee on January 9, 1925. The icon is very valuable, as mosaic icons were considered among the most luxurious of Byzantine art. It was rescued by shipowner Philippos Kavounides.

Mosaic icon with the Virgin of Tenderness, from Triglia in Asia Minor, product of a Constantinople workshop, late 13th century at the Byzantine Museum in Athens, Greece
Mosaic icon with the Virgin of Tenderness, from Triglia in Asia Minor, product of a Constantinople workshop, late 13th century

 

Manuscripts

Along the wall in the gallery of icons are manuscripts. Some are composed of passages from the Gospels in the order they’re read in liturgical services. In one particular manuscript dating to the 11th century, the beginning of each Gospel is decorated with the portrait of the Evangelist it’s attributed to. The portraits of the Evangelists were added later, and the manuscript was in continuous use for several centuries. It comes from the Church of Saint Gregory of Nyssa in Trebizond (now Trabzon, Turkey).

Bifacial liturgical parchment scroll with the text of the Divine Liturgy of Saint John Chrysostom, 12th-13th century (top); Parchment manuscript lectionary with illuminations of the Evangelists, from Trebizond, 11th century (bottom)
Bifacial liturgical parchment scroll with the text of the Divine Liturgy of Saint John Chrysostom, 12th-13th century (top); Parchment manuscript lectionary with illuminations of the Evangelists, from Trebizond, 11th century (bottom)

 

Wall Paintings

In addition to framed icons, wall paintings are also in the gallery. They include frescoes covering all parts of the church. Church hierarchs were usually painted near the sanctuary starting in the 11th century, and depicted celebrating the Divine Liturgy starting in the 13th century.

Part of a wall painting depicting Deesis (upper zone), hierarchs performing the liturgy together, and Melismos (lower zone), from the conch of the north aisle of the twin Church of Saint George and Nicholas in Lathrino, Naxos, late 13th century
Part of a wall painting depicting Deesis (upper zone), hierarchs performing the liturgy together, and Melismos (lower zone), from the conch of the north aisle of the twin Church of Saint George and Nicholas in Lathrino, Naxos, late 13th century
Sanctuary wall painting with Saints Ignatius Theophorus, Gregory of Nazianzus, and John Chrysostom; Oropos, Attica, Church of Saint George; 1240-1250 at the Byzantine Museum in Athens, Greece
Sanctuary wall painting with Saints Ignatius Theophorus, Gregory of Nazianzus, and John Chrysostom; Oropos, Attica, Church of Saint George; 1240-1250
Sanctuary wall paintings with officiating church fathers and Saint Stephen (?); Oropos, Attica, Church of Saint George; 1240-1250
Sanctuary wall paintings with officiating church fathers and Saint Stephen (?); Oropos, Attica, Church of Saint George; 1240-1250


 

Marble Icons

Finally, there are a few examples of marble icons. They were usually embedded in the walls of the narthex, near the sanctuary, or in exterior walls.

Marble icon with the Virgin and Child, from Thessaloniki, 12th century at the Byzantine Museum in Athens, Greece
Marble icon with the Virgin and Child, from Thessaloniki, 12th century

 

Attica as a Byzantine Province

The next gallery of The Byzantine World focuses on Attica as a Byzantine province. Attica was very important for its agricultural and industrial productivity as well as cultural contributions to the Byzantine Empire. In Athens, which was a center of learning, a new architectural style of church was developed around the 11th century. The Athenian type featured small dimensions and elegant stone and brick work, and was topped with an eight-sided dome.

Dome of the Chapel of Saint Nicholas at Pentele Cave depicting Christ Pantocrator, the Virgin, angels and prophets; 1233/1234
Dome of the Chapel of Saint Nicholas at Pentele Cave depicting Christ Pantocrator, the Virgin, angels and prophets; 1233/1234

Architectural elements from some churches in Attica and Athens are on display in this section. They include the Kapnikarea Church and Megali Panagia, which was at the Hadrian’s Library archaeological site.

Marble closure slab decorated with relief foliate banded cross and rosettes, Kapnikarea Church, 11th century at the Byzantine Museum in Athens, Greece
Marble closure slab decorated with relief foliate banded cross and rosettes, Kapnikarea Church, 11th century
Church of Megali Panagia, marble closure slab with lyre-shaped relief ornament, late 9th century at the Byzantine Museum in Athens, Greece
Church of Megali Panagia, marble closure slab with lyre-shaped relief ornament, late 9th century

 

Church of Episkopi

One of the most impressive sections of the Byzantine World exhibit features the frescoes from the Church of Episkopi in Evrytania. They’re laid out exactly as they would have been seen in the original church.

Church of Episkopi at the Byzantine Museum in Athens, Greece
Church of Episkopi

 

History

The church, dedicated to the Dormition of the Virgin, was built at the end of the 9th century. It had thick walls, irregular spaces, and a rustic design. The church was a cross-in-square type with a dome and narthex.

Masonry iconostasis with the Great Deesis, Christ Pantocrator, the Virgin Hodegetria and saints, 17th century at the Byzantine Museum in Athens, Greece
Masonry iconostasis with the Great Deesis, Christ Pantocrator, the Virgin Hodegetria and saints, 17th century

The Church of Episkopi was located on the western shore of the Megdova River. In the 1960s, it was slated to be submerged with the construction of a hydroelectric dam on the Acheloos River, which would create the artificial Lake Kremasta. Archaeologists studied the church before the floodgates were opened. Underneath the layer of 13th century paintings, they discovered two earlier levels of painting from the 9th and the mid-11th centuries.

Frescoes from the Church of Episkopi
Frescoes

 

Layers of Frescoes

The 9th century layer was from the original construction and likely covered the entire interior. Work depicted geometrical or floral motifs, and the only surviving narrative scene depicts the Crucifixion.

Wall painting with Saints Anargyroi, Theodota and Nicholas, north wall of west cross arm (second layer), 11th century (tор); Wall painting with Saints Anargyroi and Theodota, north wall of west cross arm (third layer), 13th century (bottom)
Wall painting with Saints Anargyroi, Theodota and Nicholas, north wall of west cross arm (second layer), 11th century (tор); Wall painting with Saints Anargyroi and Theodota, north wall of west cross arm (third layer), 13th century (bottom)

The second layer, from the 11th century, features linear rendering of faces with “pronounced eyes and striking expressions”. The third layer, from the 13th century, is the most complete and probably covered the entire interior. It includes scenes from the lives of the Virgin Mary and Saint Nicholas, and from the Christological cycle.

Wall painting with Saint Nicholas, north side of southwest plaster (second layer), 11th century at the Byzantine Museum in Athens, Greece
Wall painting with Saint Nicholas, north side of southwest plaster (second layer), 11th century

 

Franks and Latins in Byzantium

The second half of the Byzantine World exhibit begins with a section about Franks and Latins in Byzantium. It covers the Fourth Crusade and the Sack of Constantinople in 1204. The Latins took control of much of the Byzantine Empire, holding Constantinople  until 1261 and parts of present-day Greece until the 18th century.

Franks and Latins in Byzantium at the Byzantine Museum in Athens, Greece
Franks and Latins in Byzantium

Several works of art and structures survive from this period. It also saw Byzantine artistic traditions coming into contact with Western styles. This created a new style, Franco-Byzantine.

Bizonal icon with the Crucifixion (upperzone) and the Virgin and Child flanked by saints (lower zone), Italian artist Borghese di Piero (1397 - c. 1463) 15th century (left); Icon with the Crucifixion, attributed to the circle of the Venetian painter Paolo Veneziano (c. 1300 - c. 1365), mid 14th century (center); Icons with the Annunciation and the Nativity, works of an Italian artist, 15th century (right)
Bizonal icon with the Crucifixion (upperzone) and the Virgin and Child flanked by saints (lower zone), Italian artist Borghese di Piero (1397 – c. 1463) 15th century (left); Icon with the Crucifixion, attributed to the circle of the Venetian painter Paolo Veneziano (c. 1300 – c. 1365), mid 14th century (center); Icons with the Annunciation and the Nativity, works of an Italian artist, 15th century (right)
Front of a double-sided icon with Saint George (front) and Saints Marina and Irene (?) (back), from Kastoria, 13th century at the Byzantine Museum in Athens, Greece
Front of a double-sided icon with Saint George (front) and Saints Marina and Irene (?) (back), from Kastoria, 13th century
Back of a double-sided icon with Saint George (front) and Saints Marina and Irene (?) (back), from Kastoria, 13th century at the Byzantine Museum in Athens, Greece
Back of a double-sided icon with Saint George (front) and Saints Marina and Irene (?) (back), from Kastoria, 13th century


 

Public and Private Life

Next is a section dealing with aspects of public and private life in the Byzantine Empire. While most of the attention is on beautiful religious art, studying everyday objects is significant because many aspects of Byzantine life has carried into modern Greek society.

Metal pectoral reliquary crosses with relief and incised representations, 10th-12th century at the Byzantine Museum in Athens, Greece
Metal pectoral reliquary crosses with relief and incised representations, 10th-12th century
Parchment manuscript Book of Gospels, 12th century at the Byzantine Museum in Athens, Greece
Parchment manuscript Book of Gospels, 12th century

Most objects were made of clay, glass, or bronze for the majority of the Empire who lived in rural areas. Cities were mainly administrative, military, or commercial centers as well as transportation and communication hubs.

Pottery production at the Byzantine Museum in Athens, Greece
Pottery production
Glazed clay bowl with bird in painted fine-sgraffito technique, second half of 12th century (left); Glazed clay bowls decorated in incised-sgraffito technique, 12th-13th century (center)
Glazed clay bowl with bird in painted fine-sgraffito technique, second half of 12th century (left); Glazed clay bowls decorated in incised-sgraffito technique, 12th-13th century (center)
Glazed clay vessel for condiments, late 12th-early 13th century; Chafing dish, clay self-heated vessel for preparation or serving of sauces, 9th-12th century
Glazed clay vessel for condiments, late 12th-early 13th century; Chafing dish, clay self-heated vessel for preparation or serving of sauces, 9th-12th century

 

Palaiologan Period

The exhibit continues with a look at the Palaiologan period, which was the final two centuries of the Byzantine Empire from 1261 to 1453. Although there were many religious and political controversies during this time, philosophy, literature, science, and the arts flourished. Constantinople was once again a center of learning and the arts, and Thessaloniki also became influential.

Jewelry and household items
Jewelry and household items
Icon with Christ Pantocrator, late 14th-early 15th century (left); Icon with the Prophet Daniel, 14th century (center); Icon with the Virgin of Tenderness (Glykophilousa), 15th century (right) at the Byzantine Museum in Athens, Greece
Icon with Christ Pantocrator, late 14th-early 15th century (left); Icon with the Prophet Daniel, 14th century (center); Icon with the Virgin of Tenderness (Glykophilousa), 15th century (right)

The wealth and power of the Byzantine Empire had drained in its final years, but the rich traditions continued. This was reflected especially in the arts, which carried on to post-Byzantine paintings.

Front of a double-sided icon with the Virgin Hodegetria (front) and the Crucifixion (back), product of a Constantinople icon-painting workshop, from Thessaloniki (Church of Saint Nicholas), 14th century at the Byzantine Museum in Athens, Greece
Front of a double-sided icon with the Virgin Hodegetria (front) and the Crucifixion (back), product of a Constantinople icon-painting workshop, from Thessaloniki (Church of Saint Nicholas), 14th century
Back of a double-sided icon with the Virgin Hodegetria (front) and the Crucifixion (back), product of a Constantinople icon-painting workshop, from Thessaloniki (Church of Saint Nicholas), 14th century at the Byzantine Museum in Athens, Greece
Back of the double-sided icon

One item of note in this section is a 14th century icon with Saint George from a Constantinople workshop. It’s a valuable refugee heirloom, probably from Tyana in Cappadocia.

lcon with Saint George, from a Constantinople icon-painting workshop, 14th century, probably from Tyana in Cappadocia
lcon with Saint George, from a Constantinople icon-painting workshop, 14th century, probably from Tyana in Cappadocia

Another important artifact is a parchment manuscript Book of Gospels with illuminations representing the Four Evangelists. It comes from Adrianople (now Edirne, Turkey) and was made in the 14th century. The binding dates from the 18th century. At the beginning of each Gospel is a colorful headpiece and a representation of the respective Evangelist. The Gospel probably belonged to an individual or family.

Parchment manuscript Book of Gospels with illuminations representing the Four Evangelists, and ornamental headpieces, from Adrianople, 14th century


 

Fall of Constantinople

The final section of the Byzantine World exhibit covers the Fall of Constantinople in 1453. It led to the end of the Byzantine Empire and the scattering of Constantinople’s Greeks. There was also, however, an increase in intellectual and artistic activity that contributed to the European Renaissance. A new Greek community eventually formed in the Ottoman Empire, with elements of both Eastern and Western traditions.

Intellectual and artistic activity in the 15th century
Basili Magni, Opera Omnia, I; printing house of M. Sonnius; Paris; 1618

The most important work in this section are wall paintings from the Hodegetria Monastery in the village of Apolpena on Lefkada. The church was renovated in 1449 and 1450 when the island was controlled by the Florentine Tocci family. lakovos and Zambia, a married couple who were probably important members of the court, financed the renovation. The church was then decorated with wall paintings between 1450 and 1479. The paintings are among the finest examples of the combination of Byzantine and Western art.

Wall from the Hodegetria Monastery in the village of Apolpena on Lefkada, 1450-1479

After the Ottomans took Lefkada in 1479, they whitewashed the paintings, which remained covered until 1953. In 1970, they were removed and transferred to the Byzantine Museum. They were restored with the support of Banque BNP Paribas.

 

From Byzantium to the Modern Era

The exhibit From Byzantium to the Modern Era covers the post-Byzantine period after the Fall of Constantinople in 1453. At that time, the majority of the Greek population lived under the Ottoman Empire or the Republic of Venice. Both led to the evolution of new social and cultural structures.

 

Venetian Rule and the Greeks

The first section in this exhibit focuses on the Greeks under Venetian rule. The Venetians controlled the Peloponnese, Evia, the Cyclades, Crete, and Cyprus from the 13th through 16th centuries. At first, their rule was harsh leading to several violent revolts. Their differences were eventually settled, leading to a mixed system of government and the fusion of Greek and Venetian culture.

Venetian rule and the Greeks at the Byzantine Museum in Athens, Greece
Venetian rule and the Greeks
Plaque with a relief Lion of Saint Mark, from Fournofarango of Kenourion, Heraklion, Crete, 16th-17th century, long term loan from the Historical Museum of Crete (top); Piece of an inscribed plaque, from Crete, second half of the 16th- 17th century, long term loan from the Historical Museum of Crete (bottom)
Plaque with a relief Lion of Saint Mark, from Fournofarango of Kenourion, Heraklion, Crete, 16th-17th century, long term loan from the Historical Museum of Crete (top); Piece of an inscribed plaque, from Crete, second half of the 16th- 17th century, long term loan from the Historical Museum of Crete (bottom)

 

Painting in Crete and the Ionian Islands

The next two sections present icons painted on Crete and the Ionian Islands. In the Cretan School of painting, the paintings combined both Byzantine and Late Gothic styles, with occasional Renaissance or Baroque elements.

Royal doors with the Annunciation, prophets, and saints; second half of the 15th century
Royal doors with the Annunciation, prophets, and saints; second half of the 15th century
Icon with the Virgin and Child, and the Saints George and Rokkos; late 16th-early 17th century
Icon with the Virgin and Child, and the Saints George and Rokkos; late 16th-early 17th century

After the Ottoman conquest of Crete in 1669, Cretan iconographers settled on the Venetian-held Ionian Islands. They contributed to the development of painting there, leading to the creation of the Ionian School of painting in the 18th century.

Icon with Christ Pantocrator, c. 1600 at the Byzantine Museum in Athens, Greece
Icon with Christ Pantocrator, c. 1600
Icon with Saint Eleutherios and scenes from his life, from Messina, Sicily, 16th century at the Byzantine Museum in Athens, Greece
Icon with Saint Eleutherios and scenes from his life, from Messina, Sicily, 16th century


 

Angelos Akotantos

The Byzantine Museum features some works by Cretan artist Angelos Akotantos (1390-1457). He was one of the most important Greek painters in the first half of the 15th century and influenced several artists of the Cretan School. About 50 of his paintings still exist, with 30 bearing his signature.

Icon with Saint John the Baptist (left) and Icon with the Virgin of Tenderness (Glykophilousa/Kardiotissa) (right), both painted by Angelos Akotantos, first half of the 15th century at the Byzantine Museum in Athens, Greece
Icon with Saint John the Baptist (left) and Icon with the Virgin of Tenderness (Glykophilousa/Kardiotissa) (right), both painted by Angelos Akotantos, first half of the 15th century

 

Andreas Ritzos

Next are some icons by Andreas Ritzos (1421-1492), who is considered one of the founders of the Cretan School. About 60 of his paintings have survived. One in particular contains Crucifixion and Resurrection scenes in the Latin inscription Jesus Hominum Salvator (Jesus, Savior of Mankind), which is the emblem of a group of Franciscan monks. The person who commissioned the work was probably connected to these monks.

Icon painted by Andreas Ritzos, second half of the 15th century at the Byzantine Museum in Athens, Greece
Icon painted by Andreas Ritzos, second half of the 15th century

 

Georgios Klontzas

Another influential artist is Georgios Klontzas (1535-1608). He was a Cretan artist who worked for both Orthodox and Catholic patrons. About 54 of his works still exist, and he’s known for painting countless figures in his icons.

Icon with Saint George, attributed to the painter Georgios Klontzas, second half of the 16th century
Icon with Saint George, attributed to the painter Georgios Klontzas, second half of the 16th century

 

Michael Damaskinos

Michael Damaskinos (1530/35-1592/93) was a Cretan artist and a contemporary of Georgios Klontzas. He traveled all over the Republic of Venice to paint. About 100 of his works exist today, including 25 at the Church of Saint George of the Greeks in Venice.

Icon of the Virgin Hodegetria (left) and icon of Christ Pantocrator (right); both attributed to the painter Michael Damaskinos; second half of the l6th century
Icon of the Virgin Hodegetria (left) and icon of Christ Pantocrator (right); both attributed to the painter Michael Damaskinos; second half of the l6th century

 

Thomas Bathas

Thomas Bathas (1554-1599) of Heraklion also traveled the entire Republic of Venice and was a prominent member of the Greek Confraternity in Venice. His paintings, of which 20 still exist, have more of a Venetian style. Some are located at the Church of Saint George of the Greeks.

Icon with the Holy Trinity, painted by Thomas Bathas, late 16th century
Icon with the Holy Trinity, painted by Thomas Bathas, late 16th century

 

Emmanuel Lambardos

Cretan painter Emmanuel Lambardos (1567-1631) influenced several other painters. He himself was influenced by Akotantos, Ritzos, and Damaskinos. About 56 of his works still exist. Some are difficult to attribute directly to him because his nephew, also named Emmanuel Lambardos, was active around the same period.

Icon with the Crucifixion, attributed to the painter Emmanuel Lambardos, late 16th century at the Byzantine Museum in Athens, Greece
Icon with the Crucifixion, attributed to the painter Emmanuel Lambardos, late 16th century

 

Emmanuel Tzanes

Finally, another of the most important painters of the period was Emmanuel Tzanes (1610-1690). Originally from Rethymno, Crete, he became a priest before 1637 and fled Crete in 1646. He first settled in Corfu and then moved to Venice in 1655, where he spent the rest of his life. Tzanes served at the Church of Saint George of the Greeks from 1660 to 1689.

Icon with the Virgin and Child "Lambovitissa", painted by Emmanuel Tzanes, second half of the 17th century
Icon with the Virgin and Child “Lambovitissa”, painted by Emmanuel Tzanes, second half of the 17th century

Two icons by Tzanes in the Byzantine Museum collection were originally made for the iconostasis of the Church of Saint Andrew in the now-demolished Monastery of Saint Philothei in Athens. They were probably dedicated by loannis Soldakis, a representative of the Benizelos family of Saint Philothei.

Icon with the Virgin enthroned and child (left); Icon with Christ enthroned (right); both painted by Emmanuel Tzanes, Venice, 1664 at the Byzantine Museum in Athens, Greece
Icon with the Virgin enthroned and child (left); Icon with Christ enthroned (right); both painted by Emmanuel Tzanes, Venice, 1664


 

Greeks under Ottoman Rule

After the few sections on Venetian rule and the Greeks, there are a few sections focusing on Greeks under Ottoman rule. There were several different groups of Greeks, including self-autonomous communities in today’s Greece; intellectual Phanariots in Constantinople, Wallachia, and Moldavia; and communities of Rum (Greek, Slavic, or Turkish speaking Orthodox Christians) in Asia Minor.

Greeks under Ottoman rule at the Byzantine Museum in Athens, Greece
Greeks under Ottoman rule
Manuscript with exorcisms, 18th century (left); Manuscript with spells, cryptic inscriptions, and medical advice, 18th century (right)
Manuscript with exorcisms, 18th century (left); Manuscript with spells, cryptic inscriptions, and medical advice, 18th century (right)

The social and cultural life of these communities revolved around the Church, which at that time was an institution of the Ottoman State. The Ecumenical Patriarch was directly responsible for the communities, which saw an increase in high-quality works of art, especially of the religious nature.

Belt from the church of Hypapante (Theoskepasti) of Sifnos, 18th century; Gold-embroidered and pearl-encrusted mitre with a depiction of the Deesis 17th century; Gold threaded phelonion from the Phaneromeni Monastery, Salamina, 18th century; Silk gold-embroidered orarion with saints and hexapteryga and the inscription ΑΓΙΟΣ (saint), 16th-17th century
Belt from the church of Hypapante (Theoskepasti) of Sifnos, 18th century; Gold-embroidered and pearl-encrusted mitre with a depiction of the Deesis 17th century; Gold threaded phelonion from the Phaneromeni Monastery, Salamina, 18th century; Silk gold-embroidered orarion with saints and hexapteryga and the inscription ΑΓΙΟΣ (saint), 16th-17th century
Epitaphios, 18th century at the Byzantine Museum in Athens, Greece
Epitaphios, 18th century
Reliquary crosses from Ephesus, 1664; Lances from the Zoodochos Pege Monasteries in Poros and Andros, 19th c; Asterisks from a church on Paros and from the Church of Saint Nicholas on Rizari Street in Athens, 16th-18th century
Reliquary crosses from Ephesus, 1664; Lances from the Zoodochos Pege Monasteries in Poros and Andros, 19th c; Asterisks from a church on Paros and from the Church of Saint Nicholas on Rizari Street in Athens, 16th-18th century

 

Ecclesiastical Objects from Asia Minor

One of the most impressive works in the Byzantine Museum is an iconostasis from a church on an lonian Island. The upper part is from somewhere in Asia Minor and the icons are from workshops of the lonian Islands and Northern Greece. It dates to the late 17th or early 18th century. The Byzantine Museum received the iconostasis from the Exchanged Populations Fund on October 25, 1937. It was first exhibited at Villa Ilissia in the 1950s.

Iconostasis from an lonian Islands church, late 17th-early 18th century at the Byzantine Museum in Athens, Greece
Iconostasis from an lonian Islands church, late 17th-early 18th century

Also on display are two sets of silver wedding crowns. They’re from an unknown church in Tarsus and dated 1859 and 1900. Wedding crowns were kept in the church ad regarded as holy vessels.

Wedding crowns, 1859 (top) and 1900 (bottom), from an unknown church at Tarsus in Cilicia at the Byzantine Museum in Athens, Greece
Wedding crowns, 1859 (top) and 1900 (bottom), from an unknown church at Tarsus in Cilicia

Nearby are a pair of silver healing collars. Mentally or physically ill people would spent the night in the church wearing the collar, bound to a part of the church’s interior. They received the blessing of the priest in the hope of a cure. These collars come from somewhere in Asia Minor and date to the 19th century.

Silver healing collars partly gilded, from Asia Minor, of unknown provenance, 19th century at the Byzantine Museum in Athens, Greece
Silver healing collars partly gilded, from Asia Minor, of unknown provenance, 19th century

 

Aspects of Everyday Life

The next section covers aspects of everyday life for Greeks under Ottoman rule. Social status differed based on ethnic origins, occupation, and economic status. The Church was highly influential in their daily lives. Their thoughts remained medieval until at least the 18th century, with domestic life and household equipment little changed from the Byzantine period.

Domestic life and household equipment at the Byzantine Museum in Athens, Greece
Domestic life and household equipment
Glazed jugs, plates, bowls, and lamps with painted and colored incised decoration, attributed to a workshop on mainland Greece, second half of the 15th-18th century
Glazed jugs, plates, bowls, and lamps with painted and colored incised decoration, attributed to a workshop on mainland Greece, second half of the 15th-18th century

Most everyday utensils were made of earthenware. There was very little furniture, especially in poorer households. Some new habits such as smoking appeared in the 17th century. Importation of furniture from Europe began in the 18th century.

Glazed ceramic wares from Iznik workshops, c. 1600 (left); Glazed ceramic wares from Kütahya, center of Armenian pottery, 18th century (right) at the Byzantine Museum in Athens, Greece
Glazed ceramic wares from Iznik workshops, c. 1600 (left); Glazed ceramic wares from Kütahya, center of Armenian pottery, 18th century (right)
Flask from Asia Minor, 1782; Glass flasks from the Church of Saint George Alexandrinos southeast of the Acropolis in Athens, 16th century
Flask from Asia Minor, 1782; Glass flasks from the Church of Saint George Alexandrinos southeast of the Acropolis in Athens, 16th century

One interesting artifact in this section is a gravestone with a Karamanli inscription. Karamanli is a Turkish dialect written using the Greek alphabet. The gravestone belonged to the pilgrim Zumzud, which is Zümrüd in Turkish and Smaragda in Greek. The name of her husband Prodromos, son of Antonios, was later added. They were most likely members of the Tsipeloglou family from the village of Kermira (now Germir, Turkey), who served the local ruling family during the second half of the 18th century.

Gravestone of the pilgrim Zumzud bearing an inscription in Greek and the Karamanli dialect, 18th century
Gravestone of the pilgrim Zumzud bearing an inscription in Greek and the Karamanli dialect, 18th century


 

Icons

Continuing along are a few impressive icons from the early 18th to early 19th century. Some seem to take on more secular or historic subjects.

Icon with scenes from Genesis, attributed to the painter Konstantinos Kontarinis (1679-1738), from the lonian Islands, early 18th century (left); Icon with Christ the Judge in an apocalyptic vision, and scenes from the Twelve Feasts, from Asia Minor, late 18th century (right)
Icon with scenes from Genesis, attributed to the painter Konstantinos Kontarinis (1679-1738), from the lonian Islands, early 18th century (left); Icon with Christ the Judge in an apocalyptic vision, and scenes from the Twelve Feasts, from Asia Minor, late 18th century (right)
The wheel of human life,
c. 1800
Icon with Saint Sisoes in front of the tomb of Alexander the Great, late 18th-early 19th century at the Byzantine Museum in Athens, Greece
Icon with Saint Sisoes in front of the tomb of Alexander the Great, late 18th-early 19th century

 

Neo-Hellenism

Next is a section on religious humanism and neo-Hellenism. Greek and foreign printing houses began printing religious and liturgical texts as early as the 15th century. Later, the Enlightenment influenced a movement of progressive church scholars that helped shape modern Greek identity and fueled the Greek Revolution. On display are rare books and beautiful Gospels.

Religious humanism and neo-Hellenic enlightenment
Nea Klimax, translated by Archimandrite leremias of Sinai Monastery, printing house of Nikolaos Glykis, Venice 1774
Luxurious binding of a liturgical book with brass plaques, filigree, and enamel decoration, early 18th century
Luxurious binding of a liturgical book with brass plaques, filigree, and enamel decoration, early 18th century

One Gospel in particular was made in Moscow in 1763. It was dedicated by Catherine the Great of Russia to the Church of the Holy Trinity in Livorno. It features a silver-gilt cover and is decorated by representations of a sanctuary and Evangelists in the front. The back contains figures and scenes in medallions.

Gospel with a silver-gilt cover, Moscow, 1763 at the Byzantine Museum in Athens, Greece
Gospel with a silver-gilt cover, Moscow, 1763

 

Influence of Monasteries

Continuing in From Byzantium to the Modern Era is a section on monasteries. In addition to being spiritual centers, they made great contributions as intellectual, economic, and artistic centers.This is in part due to financial assistance from the rulers of Moldavia and Wallachia and later Russia.

Saint Demetrios. from the Hypapante church, Thessaloniki, second half of the 16th century (left); Archangel Michael, 16th century (right); both attributed to the painter Katelanos
Saint Demetrios. from the Hypapante church, Thessaloniki, second half of the 16th century (left); Archangel Michael, 16th century (right); both attributed to the painter Katelanos

Some artifacts come from Meteora, which is the second most important monastic center in Greece. Meteora was able to flourish with artistic activity due to the stable living conditions of Christians in the area, starting in the second half of the 15th century. Many monasteries were restored or built in the 16th century, marking the beginning of its greatest period. It continued into the 18th century, which saw intense economic activity.

Carved wooden cross, late 17th century; Pastoral staff of Nektarios and Theophanis Apsaras, founders of the Barlaam Monastery in Meteora, 1547/8; Codex cover 1765 at the Byzantine Museum in Athens, Greece
Carved wooden cross, late 17th century; Pastoral staff of Nektarios and Theophanis Apsaras, founders of the Barlaam Monastery in Meteora, 1547/8; Codex cover 1765
Codex cover, Meteora, 1765

 

Polymorphism of the 18th Century

The polymorphism of the 18th century is next. At this time, the Rum community in Constantinople entered a new phase. The emergence of a strong merchant class contributed to a local nobility led by the Phanariots, scholars, and the clergy of the Ecumenical Patriarchate.

Polymorphism of the 18th Century at the Byzantine Museum in Athens, Greece
Polymorphism of the 18th Century
Faith confession (Our Father in Heaven, attributed to the painter Konstantinos Kontarinis, early 18th century
Icon with a depiction of the Three Hierarchs and a Holy Communion chalice, from the Church of Saint Gerasimos in Argostoli, 18th century at the Byzantine Museum in Athens, Greece
Icon with a depiction of the Three Hierarchs and a Holy Communion chalice, from the Church of Saint Gerasimos in Argostoli, 18th century

A small number of this group promoted ideas of European Enlightenment, which led to clashes with the Church. Secular art began to replace religious art in the homes of the wealthy and even in some churches. Nevertheless, the Church still played an important role and heavily influenced social life.

Indulgence signed by the Polycarpus (d. 1827), Orthodox Patriarch of Jerusalem, 1818
Sigillion issued by Cyril VI (1769-1821), Patriarch of Constantinople, concerning the foundation of a Greek school in Sinope (now Sinop, Turkey) in Pontus, 1817 at the Byzantine Museum in Athens, Greece
Sigillion issued by Cyril VI (1769-1821), Patriarch of Constantinople, concerning the foundation of a Greek school in Sinope (now Sinop, Turkey) in Pontus, 1817


 

Church Propaganda

Some works were used by the Church as propaganda, such as the icon below. It depicts the Apostles Peter and Paul and a church effigy and represents Eastern and Western Church Union. This particular motif was used from the 15th century onwards.

Icon with the Apostles Peter and Paul and a church effigy, product of a northern Greek workshop, c. 1700
Icon with the Apostles Peter and Paul and a church effigy, product of a northern Greek workshop, c. 1700
Painting with a depiction of the Church Fathers condemning filioque, from the lonian Islands, late 18th century at the Byzantine Museum in Athens, Greece
Painting with a depiction of the Church Fathers condemning filioque, from the lonian Islands, late 18th century

Another icon of note depicts the impact of the sacrament of confession. It comes from a Greek-speaking community of Cappadocia and dates to the late 18th or early 19th century. The Byzantine Museum acquired the icon from the Heirlooms Committee on February 16, 1925, and first displayed it at Villa Ilissia in 1930.

Icon with the depiction of the sacrament of confession, from Asia Minor, late 18th-early 19th century at the Byzantine Museum in Athens, Greece
Icon with the depiction of the sacrament of confession, from Asia Minor, late 18th-early 19th century

 

Ecclesiastical Objects

Upstairs is another gallery with items used during church services or kept at churches. They include reliquaries, lecterns, and cabinet doors.

Polymorphism of the 18th Century
Lectern stand with mother of pearl decoration, from Koutali Island (now Ekinlik), Sea of Marmara, 1810 at the Byzantine Museum in Athens, Greece
Lectern stand with mother of pearl decoration, from Koutali Island (now Ekinlik), Sea of Marmara, 1810
Storage cabinet doors with symbolic depictions, from Patmos, c. 1800, long-term loan from Benaki Museum
Storage cabinet doors with symbolic depictions, from Patmos, c. 1800, long-term loan from Benaki Museum

One rare item of note is a carved wooden epitaphios of the Virgin Mary painted by Defterevon Sifnios (1750-1829) in the early 19th century. This one, from Kimolos, was used during the feast of the Dormition of the Virgin every August 15. It’s similar to the epitaphioi used during Good Friday services.

Carved wooden epitaphios, painted by Defterevon Sifnios, from Kimolos, early 19th century at the Byzantine Museum in Athens, Greece
Carved wooden epitaphios, painted by Defterevon Sifnios, from Kimolos, early 19th century

Another interesting item is a silver reliquary casket from Adrianople. It may be from the Church of Hagioi Theodoroi in Κaraağaç (Orestias). The lid depicts Hagioi Theodoroi and contains the inscription “+ΘΕΟΚΛΗΤΟΥ ΙΕΡΟΜΟΝΑΧΟΥ ΔΗΜΗΤΡΙΟΥ ΚΑΙ ΤΩΝ ΓΟΝΕΩΝ ΑΩΒ”. The relics are missing. The veneration of relics of saints and martyrs emerged in early Christian times.

Reliquary from Adrianople, 1802 at the Byzantine Museum in Athens, Greece
Reliquary from Adrianople, 1802

 

Monastery of the Dormition of the Virgin

In the same gallery are wall paintings from the Monastery of the Dormition of the Virgin, which was on the site of the ancient gymnasium in Delphi. Around 1898, the decision was taken to demolish the monastery to allow the French School at Athens to carry out excavations.

Wall paintings from the Monastery of the Dormition of the Virgin at the Byzantine Museum in Athens, Greece
Wall paintings from the Monastery of the Dormition of the Virgin

Clearing archaeological sites of Byzantine and more recent monuments to study ancient monuments was very common right up to the first decades of the 20th century. The demolished monuments were not properly documented, and it was rare to make an effort to save detachable parts. Thankfully, however, the wall paintings of the church at Delphi were removed, and some parts ended up in the Byzantine Museum.

Wall paintings from the Monastery of the Dormition of the Virgin at the Byzantine Museum in Athens, Greece
Wall paintings from the Monastery of the Dormition of the Virgin
Wall paintings from the Monastery of the Dormition of the Virgin at the Byzantine Museum in Athens, Greece
Wall paintings from the Monastery of the Dormition of the Virgin


 

Religious Painting in the Hellenic State

The final section of From Byzantium to the Modern Era covers religious painting in the Hellenic State. After the Greek Revolution in 1821 and the creation of the modern Greek State, religious paintings became more Western in nature. Three-dimensional painting was finally accepted by the Church while traditional painting methods were described as “folk art”.

A proskynetarion of the pilgrimage sites in the Holy Land, 1839 at the Byzantine Museum in Athens, Greece
A proskynetarion of the pilgrimage sites in the Holy Land, 1839
Icon with a depiction of the Sacrifice of Abraham, from Kermira (now Germir), Cappadocia, Asia Minor, 19th century
Eros, painted by Defterevon Sifnios, 1825 at the Byzantine Museum in Athens, Greece
Eros, painted by Defterevon Sifnios, 1825
The Story of Susannah, Defterevon Sifnios, 1825
Icon with a depiction of the Revelation, from Asia Minor, late 18th century

 

Ludwig Thiersch

The largest works in this section are a series of charcoal sketches by German painter Ludwig Thiersch (1825-1909). He traveled to Athens in 1852 and developed an interest in Byzantine art. He later led a movement to modernize Byzantine art and ended up painting in several Greek Orthodox churches, including the Saint Sophia Cathedral in London.

Sketches by Ludwig Thiersch
Sketches by Ludwig Thiersch
Sketch in charcoal with a depiction of a saint (left); Sketch in charcoal and pencil with a depiction of the Resurrection (center); Sketch in charcoal with the depiction of Saint Hermogenes (right); all by Ludwig Thiersch, 19th century
Sketch in charcoal with a depiction of a saint (left); Sketch in charcoal and pencil with a depiction of the Resurrection (center); Sketch in charcoal with the depiction of Saint Hermogenes (right); all by Ludwig Thiersch, 19th century
Sketch in charcoal with the depiction of the Nativity, painted by Ludwig Thiersch, 19th century at the Byzantine Museum in Athens, Greece
Sketch in charcoal with the depiction of the Nativity, painted by Ludwig Thiersch, 19th century

 

Icon of Saint Eustathios

The final work of note I admired at the Byzantine Museum is an icon describing scenes in the life of Saint Eustathios. It’s from Asia Minor and was painted in 1826. The icon features inscriptions in Karamanli. Icons with Karamanli inscriptions represent the tradition among the Greeks in Asia Minor to preserve their faith under any circumstances. It was a fitting way to finish my visit to the museum.

Icon with a description of Saint Eustathios and scenes of his life, from Asia Minor, 1826

 

Map with the Byzantine Museum

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Owner of Paisadventure. World traveler. Chicago sports lover. Living in Colombia.

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