Tuniques à manches courtes et sans manches dans l’habit monastique égyptien (IVe - début VIIe siècle)

Saint Claude à Pohe : un exemple de fonctionnement d’un sanctuaire de pèlerinage dans l’Égypte de l’Antiquité tardive

“…In the case of Naqlun, the amphorae themselves are not direct evidence for wine consumption at the monastery; they could have served as containers for other foodstuffs or they may have been reused for carrying water. Equally ambiguous is the testimony of stemmed glass goblets found among monastic rubbish (e.g., Mossakowska-Gaubert 2004). Although the interpretation of these finds as wine glasses is generally accepted and indeed likely, there is no evidence that would permit to link them exclusively to the consumption of wine.…”

Aegyptus et Nubia Christiana. The Włodzimierz Godlewski jubilee volume on the occasion of his 70th birthday

“…There is, however, a more plausible identification. The liturgical sticharion usually has long sleeves and the model in this painting should be identified as a lebiton or kolobion, a vestment often worn by Upper-Egyptian monks (Innemée 1992: 101-102;Mossakowska-Gaubert 2004). The scarf is part of Pachomian costume, a balteolus or sabanum, occuring a number of times in both texts and representations (Innemée 1992: 99, 105-106, Pls 50-53).…”