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Fifteenth-Century Art in Northern Europe
17 fifteenth-Century Art in Northern Europe ave you ever used oil paints? What is the difference between oil H paints and other paints such as watercolors? This innovation in art was part of the change in northern Europe. The Middle Ages lasted longer here than in Italy. Eventually, commerce and industry began to catch up, bringing wealth, city growth, and a new middle class. In time, a pursuit of worldly pleasures matched the old quest for spiritual rewards in the next world. Religious subjects continued to be popular, but artists often included symbols to show spiritual ideals and feelings. Read to Find Out As you read this chapter, learn why change occurred more slowly in northern Europe than in Italy. Read to discover the origins of oil painting and the work of artists Jan van Eyck, Rogier van der Weyden and Hugo van der Goes. Focus Activity Identify the details in the painting in Figure 17.1. Is there a religious theme? Note that the grapes reflect the religious sym- bolism of the times. Write down the details of clothing, drapery folds, and setting for the figures in the painting. Look at the background and the foreground. What do you think the figure in the background might symbolize? Using the Time Line The Time Line introduces you to some of the artworks and developments of Renaissance painting in northern Europe. What do you notice about the precision of details? c. 1435 1434 Rogier van der Weyden c. 1425–28 Jan van Eyck paints one emphasizes the emotional c. late 1300s Robert Campin is one of his best-known works, impact of his subject Philip of Burgundy gains of the first artists to The Arnolfini Wedding matter in Descent from control of Flanders use oil paint (Detail) (Detail) the Cross 1350 1400 1337–1453 c. -
“Shining the Light of Christ with Mary and the Luminous Mysteries of the Holy Rosary”
“Shining the Light of Christ with Mary and the Luminous Mysteries of the Holy Rosary” October 27, 2018 St. Thomas Catholic Church The Holy Rosary • One tradition tells us that the Rosary came from Saint Dominic Guzman around the year 1221. Saint Dominic had been to southern France to preach against the Albigensian heresy, which denied the goodness of creation and held that the spirit is good but that matter (including the body) is evil. A common saying in Albigensianism was “the body is a tomb,” suggesting that true freedom is realized only when one is freed from the flesh. This heresy held that there are two supreme beings: a good god who created the spirit world, and an evil god who created the material world. Since matter was evil to the Albigensians, marriage and procreation were evil. Jesus was not thought to be human, nor was Mary considered the mother of God. Albigensianism denied the humanity of Christ. The Crucifixion and Resurrection of Jesus were only illusions, and the whole concept of the cross in the Christian life was rejected. Cavins, J. (2004). The Rosary: It Beats the Rhythm of Human Life. In S. Hahn & L. J. Suprenant Jr. (Eds.), Catholic for a Reason II: Scripture and the Mystery of the Mother of God (Second Edition, p. 188). Steubenville, OH: Emmaus Road Publishing. The Holy Rosary • Albigensianism, like many newer religious fads, discounted the fact that divinity intersected with humanity in Christ. In contrast to this dualism, the prayers of the Rosary continually focus on the reality of the Incarnation. -
The Cruciform Womb: Process, Symbol and Salvation in Bodleian Library MS
The Cruciform Womb: Process, Symbol and Salvation in Bodleian Library MS. Ashmole 399 Karl Whittington Introduction Among the medical texts and illustrations that make up MS Ashmole 399 in the Bodleian Library in Oxford lies an image of striking graphic power and beauty (Figure 1). Colored lines curve and twist, connecting abstract shapes and irregular fields of text. At the top corners of the manuscript page, two red lines curve down towards the center, stopping abruptly and jutting out to form two points before continuing as parallel straight lines to the bottom of the page. Around them, shapes lie across the largely symmetrical surface: two black lines arch over the top of the red lines, connecting to two spheres that float near the center of the page. In the bottom corners, two columnar forms anchor the composition, and just inside of them lie two large teardrop-shaped red forms, outlined in green ink. At the top stands a tiny human, enclosed in a shaded oval. Small captions and labels cover parts of each shape, while longer texts weave haphazardly around them. This image is a diagram of the female sexual anatomy, from a thirteenth-century book of medical texts Figure 1. Female anatomy, Oxford, Bodleian and illustrations. Modern viewers can Library MS Ashmole 399, fol. 13v. Different Visions: A Journal of New Perspectives on Medieval Art (ISSN 1935-5009) Issue 1, September 2008 Whittington– The Cruciform Womb: Process, Symbol and Salvation in Bodleian Library MS. Ashmole 399 decipher easily only a few of these forms: to us, the drawing resembles some kind of map or abstract diagram more than a representation of actual anatomy, or anything else recognizable, for that matter. -
Art of Christmas: Puer Natus Est by Patrick Hunt
Art of Christmas: Puer Natus Est by Patrick Hunt Included in this preview: • Table of Contents • Preface • Introduction • Excerpt of chapter 1 For additional information on adopting this book for your class, please contact us at 800.200.3908 x501 or via e-mail at [email protected] Puer Natus Est Art of Christmas By Patrick Hunt Stanford University Bassim Hamadeh, Publisher Christopher Foster, Vice President Michael Simpson, Vice President of Acquisitions Jessica Knott, Managing Editor Stephen Milano, Creative Director Kevin Fahey, Cognella Marketing Program Manager Melissa Accornero, Acquisitions Editor Copyright © 2011 by University Readers, Inc. All rights reserved. No part of this publication may be reprinted, reproduced, transmitted, or utilized in any form or by any electronic, me- chanical, or other means, now known or hereafter invented, including photocopying, micro- filming, and recording, or in any information retrieval system without the written permission of University Readers, Inc. First published in the United States of America in 2011 by University Readers, Inc. Trademark Notice: Product or corporate names may be trademarks or registered trademarks, and are used only for identification and explanation without intent to infringe. 15 14 13 12 11 1 2 3 4 5 Printed in the United States of America ISBN: 978-1-60927-520-4 Contents Dedication vii Preface ix Introduction 1 Iconographic Formulae for Advent Art 9 List of Paintings 17 Section I: the annunciation 21 Pietro Cavallini 23 Duccio 25 Simone Martini and Lippo Memmi 27 Jacquemart -
Sex, Lies, and Mosaics: the Zoe Panel As a Reflection of Change in Eleventh-Century Byzantium*
SEX, LIES, AND MOSAICS: THE ZOE PANEL AS A REFLECTION OF CHANGE IN ELEVENTH-CENTURY BYZANTIUM* Brian A. Pollick, University of Victoria Abstract The stereotype of Byzantine art as static and unchanging still compels Byzantine specialists to emphasize that change is readily evident in Byzantine art if one knows where and how to look for it. This paper is a case study about such change and how a unique set of social forces in the early eleventh century induced cultural change that resulted in new visual forms. The subject of this case study is the mosaic known as The Zoe Panel, located in the South Gallery of the Hagia Sophia in Constantinople. The panel depicts the Emperor Constantine IX presenting a bag of money to the enthroned Christ, while the Empress Zoe presents an imperial scroll probably signifying an ongoing grant. Although there has been much written about this mosaic, the fact that the moneybag and imperial scroll represent two new iconographic elements in imperial portraits has gone largely unnoticed. This study argues that the appearance of these new iconographic features is a direct reflection of the specific dynastic, economic and social circumstances in the Byzantine Empire in the early eleventh century. he stereotype of Byzantine art as static and unchanging still compels Byzantine specialists to emphasize that change is readily evident in Byzantine art if one knows where and how to look for it. This paper is a Tcase study about such change and examines how a unique set of political, economic and social forces in the early eleventh century induced socio-cultural change that resulted in new visual forms. -
Hans Memling's Scenes from the Advent and Triumph of Christ And
Volume 5, Issue 1 (Winter 2013) Hans Memling’s Scenes from the Advent and Triumph of Christ and the Discourse of Revelation Sally Whitman Coleman Recommended Citation: Sally Whitman Coleman, “Hans Memling’s Scenes from the Advent and Triumph of Christ and the Discourse of Revelation,” JHNA 5:1 (Winter 2013), DOI: 10.5092/jhna.2013.5.1.1 Available at https://jhna.org/articles/hans-memlings-scenes-from-the-advent-and-triumph-of- christ-discourse-of-revelation/ Published by Historians of Netherlandish Art: https://hnanews.org/ Republication Guidelines: https://jhna.org/republication-guidelines/ Notes: This PDF is provided for reference purposes only and may not contain all the functionality or features of the original, online publication. This is a revised PDF that may contain different page numbers from the previous version. Use electronic searching to locate passages. This PDF provides paragraph numbers as well as page numbers for citation purposes. ISSN: 1949-9833 JHNA 5:1 (Winter 2013) 1 HANS MEMLING’S SCENES FROM THE ADVENT AND TRIUMPH OF CHRIST AND THE DISCOURSE OF REVELATION Sally Whitman Coleman Hans Memling’s Scenes from the Advent and Triumph of Christ (ca. 1480, Alte Pinakothek, Munich) has one of the most complex narrative structures found in painting from the fifteenth century. It is also one of the earliest panoramic landscape paintings in existence. This Simultanbild has perplexed art historians for many years. The key to understanding Memling’s narrative structure is a consideration of the audience that experienced the painting four different times over the course of a year while participating in the major Church festivals. -
Great Vespers on March 24 the Annunciation to the Annunciation To
Great Vespers on March 242424 The Annunciation to the MostMost----HolyHoly Theotokos Priest: Blessed is our God, always, now and ever, and unto ages of ages. Choir: Amen. Come, let us worship and fall down before God our King. Come, let us worship and fall down before Christ, our King and our God. Come, let us worship and fall down before Christ Himself, our King and our God. THE PSALM OF INTRODUCTION—PSALM 103 Reader: Bless the Lord, O my soul; O Lord my God, Thou hast been magnified exceedingly. Confession and majesty hast Thou put on, Who coverest Thyself with light as with a garment, Who stretchest out the heaven as it were a curtain; Who supporteth His chambers in the waters, Who appointeth the clouds for His ascent, Who walketh upon the wings of the winds, Who maketh His angels spirits, and His ministers a flame of fire. Who establisheth the earth in the sureness thereof; it shall not be turned back forever and ever. The abyss like a garment is His mantle; upon the mountains shall the waters stand. At Thy rebuke they will flee, at the voice of Thy thunder shall they be afraid. The mountains rise up and the plains sink down, unto the place where Thou hast established them. Thou appointedst a bound that they shall not pass, neither return to cover the earth. He sendeth forth springs in the valleys; between the mountains will the waters run. They shall give drink to all the beasts of the field; the wild asses will wait to quench their thirst. -
I Speak As One in Doubt
University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses Dissertations and Theses August 2019 I Speak as One in Doubt Margaret Hazel Wilson Follow this and additional works at: https://scholarworks.umass.edu/masters_theses_2 Part of the Fine Arts Commons, Interdisciplinary Arts and Media Commons, and the Sculpture Commons Recommended Citation Wilson, Margaret Hazel, "I Speak as One in Doubt" (2019). Masters Theses. 807. https://scholarworks.umass.edu/masters_theses_2/807 This Open Access Thesis is brought to you for free and open access by the Dissertations and Theses at ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. I Speak as One in Doubt. A Thesis Presented by Margaret Hazel Wilson Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of MASTER OF FINE ARTS May 2019 Department of Art I Speak as One in Doubt. A Thesis Presented by MARGARET HAZEL WILSON Approved as to style and content by: _____________________________ Alexis Kuhr, Chair _____________________________ Jenny Vogel, Member _____________________________ Robin Mandel, Member _____________________________ Sonja Drimmer, Member ______________________________ Young Min Moon, Graduate Program Director Department of Art ________________________________ Shona MacDonald, Department Chair Department of Art DEDICATION To my mom, who taught me to tell meandering stories, and that learning, and changing, is something to love. ACKNOWLEDGEMENTS I would like to offer my heartfelt thanks to my committee members for their generous dialogue in the course of this thesis, especially my chair, Alexis Kuhr, for her excellent listening ear. -
Buildings in Their Patrons' Hands? the Multiform Function of Small Size
Transkulturelle Perspektiven 3/2014 - 1 - و Maria Cristina Carile Buildings in their patrons’ hands? The multiform function of small size models between Byzantium and Transcaucasia The representation of the church model in the hands order to understand the value of these models after of the church's patron or founder finds its roots in the the twelfth century – following the chronological frame arts of Late Antiquity. Since the sixth century, this mo- of this volume – it is important to determine their im- tif adorned church apses, as an image of offering to portance in Caucasian visual culture, first tracing the Christ or the Virgin. 1 Later, it became a strong iconic evolution of the donation image. This will help us to image conveying the role of the patron/founder in the evaluate the meaning of architectural models in the construction and his devotion, which was embodied changed historical context of the Transcaucasian in the model as well as in the building itself. As such, principalities between the late twelfth and the thir- the theme had particular fortune in medieval Rome teenth centuries, when architectural models on and spread to the East as far as the Caucasus. After church walls were enriched with new meanings. the Latin conquest of Constantinople during the fourth crusade (1204 AD), the motif was widely adopted in The first appearance of the motif in the Transcaucasi- the Balkans and in the territories in close contact with an area probably dates back to the sixth century. This Byzantium. 2 This paper will focus on church models is testified by a now-lost sculpted relief with the im- as a motif, reflecting on their spread and role in the age of a woman holding a church model, which may decoration of the external façades of the churches in have decorated the outer walls of the cathedral com- the Caucasus and, specifically, in the area of Trans- plex at Agarak (region of Ayrarat), formed by a fifth- or caucasia. -
Antonello Da Messina's Dead Christ Supported by Angels in the Prado
1 David Freedberg The Necessity of Emotion: Antonello da Messina’s Dead Christ supported by Angels in the Prado* To look at Antonello da Messina’s painting of the Virgin in Palermo (fig. 1) is to ask three questions (at least): Is this the Virgin Annunciate, the Immaculate Mother of God about to receive the message that she will bear the Son of God? Or is it a portrait, perhaps even of someone we know or might know? Does it matter? No. What matters is that we respond to her as if she were human, not divine or transcendental—someone we might know, even in the best of our dreams. What matters is that she almost instantly engages our attention, that her hand seems to stop us in our passage, that we are drawn to her beautiful and mysterious face, that we recognize her as someone whose feelings we feel we might understand, someone whose emotional state is accessible to us. Immediately, upon first sight of her, we are involved in her; swiftly we notice the shadow across her left forehead and eye, and across the right half of her face, the slight turn of the mouth, sensual yet quizzical at the same time.1 What does all this portend? She has been reading; her hand is shown in the very act of being raised, as if she were asking for a pause, reflecting, no doubt on what she has just seen. There is no question about the degree of art invested in this holy image; but even before we think about the art in the picture, what matters is that we are involved in it, by * Originally given as a lecture sponsored by the Fondación Amigos Museo del Prado at the Museo del Prado on January 10, 2017, and published as “Necesidad de la emoción: El Cristo muerto sostenido por un ángel de Antonello de Messina,” in Los tesoros ocultos del Museo del Prado, Madrid: Fundación Amigos del Museo del Prado; Crítica/Círculo de Lectores, 2017, 123-150. -
53Rd International Congress on Medieval Studies
53rd International Congress on Medieval Studies May 10–13, 2018 Medieval Institute College of Arts and Sciences Western Michigan University 1903 W. Michigan Ave. Kalamazoo, MI 49008-5432 wmich.edu/medieval 2018 i Table of Contents Welcome Letter iii Registration iv-v On-Campus Housing vi-vii Food viii-ix Travel x Driving and Parking xi Logistics and Amenities xii-xiii Varia xiv Off-Campus Accommodations vx Hotel Shuttle Routes xvi Hotel Shuttle Schedules xvii Campus Shuttles xviii Mailings xix Exhibits Hall xx Exhibitors xxi Plenary Lectures xxii Reception of the Classics in the Middle Ages Lecture xxiii Screenings xxiv Social Media xxv Advance Notice—2019 Congress xxvi The Congress: How It Works xxvii The Congress Academic Program xxviii-xxix Travel Awards xxx The Otto Gründler Book Prize xxxi Richard Rawlinson Center xxxii Center for Cistercian and Monastic Studies xxxiii M.A. Program in Medieval Studies xxxiv Medieval Institute Publications xxxv Endowment and Gift Funds xxxvi 2018 Congress Schedule of Events 1–192 Index of Sponsoring Organizations 193–198 Index of Participants 199–218 Floor Plans M-1 – M-9 List of Advertisers Advertising A-1 – A-36 Color Maps ii Dear colleagues, It’s a balmy 9 degrees here in Kalamazoo today, but I can’t complain—too much— because Kalamazoo will not feel the wrath of the “bomb cyclone” and polar vortex due to hit the East Coast later this week, the first week of 2018. Nonetheless, today in Kalamazoo, I long for spring and what it brings: the warmth of the weather, my colleagues and friends who will come in May to the International Congress on Medieval Studies. -
FEAST of OUR LADY of the ROSARY - OCTOBER 7TH Excerpts from America Needs Fatima and Encyclopedia Britannica
FEAST OF OUR LADY OF THE ROSARY - OCTOBER 7TH excerpts from America Needs Fatima and encyclopedia Britannica Brief History of the Rosary The Blessed Virgin Mary first gave the Rosary to St. Dominic of Guzman in a vision in 1208, as he earnestly begged God for a solution to the Albigensian heresy. This particular heresy maintained that all material creation was evil, and only the spiritual was good, and was aggressively infecting the south of France. After St. Dominic began to preach the reciting of the Rosary, as instructed by the Blessed Virgin, the days of the Albigensian error were numbered. Our Lady of the Rosary The feast of Our Lady of the Rosary was instituted by Pope St. Pius V in honor and thanksgiving for the great naval victory of the greatly outnumber allied Christian force called the “Holy League,” against a much larger but less disciplined, Muslim fleet at Lepanto located in the waters off southwestern Greece in 1571. The "League" was formed in response to the attack against Cyprus by the Muslim Ottoman Empire, which had all the intentions of a continued invasion of Western Europe. This battle was also historically remarkable, in that it was the last and greatest engagement with oar-propelled vessels and the first great victory over a Turkish fleet. During the battle, while the fate of Christian Europe hung in the balance on October 7, 1571, the Sovereign Pontiff called for a Rosary procession in Rome. It was during that procession that the victory was decided for the Christian fleet while engage in the “Battle of Lepanto”.