阿齐兹·巴巴拉教堂形象项目开普敦可视化中心概述

H. Karaca
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引用次数: 0

摘要

这篇文章的重点是卡帕多西亚涅瓦希尔Göreme山谷中的圣芭芭拉教堂。今天,教堂位于Göreme露天博物馆的边界内,该博物馆由许多教堂,食堂和其他单位组成。这座教堂的建筑规划和精心设计的非具象元素都是独特的。第二阶段的彩绘面板并没有掩盖这种红色的油漆装饰,但它们是在naos已经空置的部分。值得注意的是,几乎所有的主题都在细节或形式上彼此不同。此外,建筑的某些隔间保留了某些主题。因此,很明显,粗糙的图案和构图可以被命名为“红赭石绘画程序”的一部分,它们在naos中分层排列,每个细节都获得了特定的含义。这样的方案必须被第一个用户理解,并被第二层的画家接受和证明。唯一与圣芭芭拉教堂在平面类型上完全相似的教堂是同一博物馆内紧邻的Çarıklı教堂。有趣的是,在建筑上完全相似,但在绘画程序上完全不同的教堂共存于Göreme飞地,其机构组织鲜为人知。尽管如此,面板画并没有掩盖详细的红漆装饰,这表明该计划得到了Göreme飞地的等级秩序的批准或赞赏。本研究旨在考察该地区的非具象风格,教堂的建筑规划,并打算简要评估反偶像和亲偶像的人物意象思维方式。通过这样做,本研究旨在评论教堂在Göreme电路中的意义,并对使用教堂的会众进行假设。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Kappadokia Bölgesi Göreme Vadisi Azize Barbara Kilisesi Resim Programına Yeniden Bakış
The article focuses on the Church of St. Barbara in the Göreme Valley in Nevşehir, Cappadocia. Today the church is within the borders of the Göreme Open Air Museum which is a cluster of many churches, refectories and additional units. The church is unique with its architectural plan and elaborate nonfigurative elements in red ochre. Painted panels of a secondary phase do not cover up this red paint decoration but they are on the already-vacant parts of the naos. Remarkably, almost all motifs differ from each other in detail or in form. Furthermore, certain compartments of the building are reserved for certain motifs. Thus, it becomes clear that ruddled motifs and compositions can be named as parts of a ‘red ochre painting programme’ in which they are hierarchically arranged in the naos and each of them gain their specifical meaning thanks to the detailing. Such a programme must have been comprehended by the first users and accepted and vindicated by the painters of the second layer. The only church exactly similar to the Church of St. Barbara in its plan type is the Çarıklı Church in close proximity in the same museum. It is interesting that the churches exactly similar in architecture but totally dissimilar in painting programme are coexistent in the Göreme enclave on whose institutional organization so little is known. Still, that the panel paintings did not cover up the detailed red paint decoration indicates that the ruddled programme was approved or appreciated by the hierarchical order of the Göreme enclave. This study intends to examine the nonfigurative repertoire of the region, the architectural plan of the church and intends to shortly evaluate iconoclast and iconophile way of thought on figural imagery. By doing this, the study aims to comment on the meaning the church had in the Göreme circuit, and to hypothesize on the congregation who used the church.
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