DOI Page / Citation link:
https://doi.org/10.11588/diglit.43337#0418
CHAPTER TWO. THE ICONOGRAPHIC PROGRAMME | 415
On the eastern window jamb we see the S^-century saint John
Kalibitos (feast day, 15 January). After many years of wandering he
returned unrecognised to his father’s house and settled in a wretched
hut (kaliba): later a church was erected on the site. Under the saint’s
monastic cloak we can clearly see a priest’s epitrachelion. In his right
hand he holds a cross and in his left, a richly-decorated Gospel. The
last detail refers to the story in his Life of the Gospel given to him
by his parents which he kept all his life. Before his death he revealed
his identity t his parents and pointing to the Gospel said it was this
book which had taught him to love God more than anyone else in
the world.
Only a few fragments have survived of the second figure on the
window jamb. They permit us to conclude that a grey-bearded her-
mit dressed in skins was depicted here. His right hand is raised in the
orant gesture while his left is held to one side with the palm facing
upwards. A Greek inscription with the name «BENEFOROS» has
been completely preserved. However, we know of no saint by that
name. It cannot be excluded that this was the teacher of John Kalib-
itos who encouraged him to monastic feats.
As we can see, all the surviving depictions of holy hermits are
given very individual interpretations. In each case typical details are
emphasised that evoke direct associations with the texts of their ha-
giographies. This is particularly striking when we compare this with
the treatment of the stylites who are shown making identical ges-
tures and all in similar dark mantles. While the stylites are shown as
representatives of a higher monastic order and embody the idea of
absolute holiness the depiction of the hermits indicates that there are
many ways to attain spiritual perfection.
In conclusion we should note one interesting feature shared by all
the holy monks of the south wall. Each is shown as a priest-monk
with epitrachelions over their breast. The idea of their priesthood,
however, is nowhere stressed in the hagiographies of these saints.
This interpretation at Akhtala probably has special meaning: by pro-
viding them with the symbols of office which entitled them to cel-
ebrate the liturgy the holy monks were also included in the general
liturgical context of the naos.
On the eastern window jamb we see the S^-century saint John
Kalibitos (feast day, 15 January). After many years of wandering he
returned unrecognised to his father’s house and settled in a wretched
hut (kaliba): later a church was erected on the site. Under the saint’s
monastic cloak we can clearly see a priest’s epitrachelion. In his right
hand he holds a cross and in his left, a richly-decorated Gospel. The
last detail refers to the story in his Life of the Gospel given to him
by his parents which he kept all his life. Before his death he revealed
his identity t his parents and pointing to the Gospel said it was this
book which had taught him to love God more than anyone else in
the world.
Only a few fragments have survived of the second figure on the
window jamb. They permit us to conclude that a grey-bearded her-
mit dressed in skins was depicted here. His right hand is raised in the
orant gesture while his left is held to one side with the palm facing
upwards. A Greek inscription with the name «BENEFOROS» has
been completely preserved. However, we know of no saint by that
name. It cannot be excluded that this was the teacher of John Kalib-
itos who encouraged him to monastic feats.
As we can see, all the surviving depictions of holy hermits are
given very individual interpretations. In each case typical details are
emphasised that evoke direct associations with the texts of their ha-
giographies. This is particularly striking when we compare this with
the treatment of the stylites who are shown making identical ges-
tures and all in similar dark mantles. While the stylites are shown as
representatives of a higher monastic order and embody the idea of
absolute holiness the depiction of the hermits indicates that there are
many ways to attain spiritual perfection.
In conclusion we should note one interesting feature shared by all
the holy monks of the south wall. Each is shown as a priest-monk
with epitrachelions over their breast. The idea of their priesthood,
however, is nowhere stressed in the hagiographies of these saints.
This interpretation at Akhtala probably has special meaning: by pro-
viding them with the symbols of office which entitled them to cel-
ebrate the liturgy the holy monks were also included in the general
liturgical context of the naos.