2 The Betrayal
It has been established that visualisation, stimulating the sense of sight, is very important for Orthodoxy. While Byzantine iconography relies on the repetition of recognisable forms to ensure the ‘true’ representation of divinity, at the same time it is very rich in context. There is a close relationship between the written words (i.e., the Bible) and the ‘visual words’ (i.e., images), because by observing the latter, the former become accessible even to those who cannot read or write. As Saint Theodore (759-826), Abbot of the monastery of Stoudios in Constantinople, put it ‘The gospels were “writing in words”, but icons are “writing in gold”’ (Kazdan, 1991, vol. 3, p. 1660-1661 and p. 2044-2045).
The following case study will help illustrate the co-relation and reliance between the Byzantine religious iconography and the Gospel. It examines the Betrayal of Christ by Judas in the Garden of Gethsemane.
Christ’s Betrayal and Arrest is mentioned by all four Evangelists (passages from King James version):
Matthew 26:47-56
47 While he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people.
48 Now he that betrayed him gave them a sing, saying ‘Whosoever I shall kiss, that same is he: hold him fast.
49 And forthwith came to Jesus, and said, Hail master; and kissed him.
50 And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him.
51 And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest’s, and smote off his ear.
52 Then said Jesus unto him, put up again thy sword into his place: for all they that take the sword shall perish with the sword.
53 Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
54 But how then shall the scriptures be fulfilled, that thus it must be?
55 In that same hour said Jesus the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me.
56 But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him and fled.
Mark 14:43-52
43 And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.
44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.
45 And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
46 And they laid their hands on him, and took him.
47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
48 And Jesus answered and said unto them, Are ye come out, as against a thief, with swords and with staves to take me?
49 I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled.
50 And they all forsook him, and fled.
51 And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:
52 And he left the linen cloth, and fled from them naked.
Luke 22:47-53
47 And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him.
48 But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
50 And one of them smote the servant of the high priest, and cut off his right ear.
51 And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him.
52 Then Jesus said unto the chief priests, and captains of the temple, and the elders, which were come to him, Be ye come out, as against a thief, with swords and staves?
53 When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness.
John 18:2-11
2 And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples.
3 Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.
4 Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?
5 They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them.
6 As soon then as he had said unto them, I am he, they went backward, and fell to the ground.
7 Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth.
8 Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way:
9 That the saying might be fulfilled, which he spake, Of them which thou gavest me have I lost none.
10 Then Simon Peter having a sword drew it, and smote the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.
11 Then said Jesus unto Peter, Put up thy sword into the sheath: the cup which my Father hath given me, shall I not drink it?
Figure 10 is a depiction of the Betrayal dating to the last quarter of the fourteenth century, in the church of Christ at Potamies, Herakleion, Crete. Close study makes it clear that the scene is a composite of the Gospel narratives.
The scene is dominated by the figure of Christ, who is embraced and kissed by Judas. Judas’s kiss – which became the ultimate symbol of trust and loyalty betrayed – is emphatically mentioned in Matthew, Mark and Luke. To the left, the episode of Peter cutting off Malchus’ ear can be seen. Unlike the kiss, this is mentioned by all four Evangelists, but only John provides the names of the disciple and the servant. Furthermore, Luke and John specify that it was the servant’s right ear which was cut off. The background of the scene is filled with a crowd containing soldiers and a mob who have gathered to arrest Christ. A crowd is mentioned in all four narratives, but with varying details: Matthew, Mark and Luke mention a large and armed crowd, while John also specifies that apart from weapons, the crowd was also carrying lanterns and torches (which is an indirect indication of the time of day).
It is clear the Byzantine iconography of the Betrayal reflects the Evangelical narrative of all Gospels. Invariably a crowd of armed laymen and soldiers is included in the background of the scene, with some of them carrying torches. You may notice that here, Peter is about to cut off Malchus’ left ear; however, it would be the ear seen to the right if we are to assume the faithful’s position by standing before this wall painting.