Relics and Reliquaries in Colonial Mexico

2021 ◽  
Author(s):  
Gabriela Sánchez Reyes
Keyword(s):  
Middle Ages ◽  
Colonial Mexico ◽  
Holy Land ◽  
Religious Orders ◽  
Different Types ◽  
Two Factors ◽  
Cult Of Saints ◽  
Made In ◽  
The Middle Ages

The cult of saints, through their relics in colonial Mexico, is related to the importation of relics from the great centers of pilgrimage in Europe and the Holy Land. Reliquaries were artifacts made to preserve the relics, avoid their fragmentation, and expose them to the faithful. Since the Middle Ages, different types were created with different forms whose function was to protect and exhibit the content. These designs passed to American territories, where it is still possible to admire some European reliquaries as well as some of local manufacture. The circulation of relics began in 1521, after the consolidation of the evangelization and the inauguration of the new viceroyalty government. The circulation and donation of relics should be understood as a long process. They were imported objects that were difficult to acquire, as their sale was prohibited by law. Typically, it was necessary to have contacts in the high clergy abroad. Acquiring relics also required a significant investment of funds to cover both the relic’s purchase and the costs of its transfer from abroad. Despite these difficulties, little by little, the relics of various saints and martyrs made their way to the Americas, some in carton boxes, others in gold urns or even in small paper envelopes. Reliquaries were soon manufactured to house these relics. Their design generally depended on two factors: the quantity of the relics obtained, and the shape of the relics. The collections of reliquaries with their respective relics were displayed both in the cathedral headquarters and in the temples of the religious orders. Because they were incorporated at different times, they were made in different styles using different materials, and so it is possible to find a great variety in their manufacture. Various types of reliquaries can be classified from this time, from the reliquary chapels to the altarpiece reliquaries, anthropomorphic reliquaries, and medallion reliquaries, and they stand as a testament to the cult of saints in colonial Mexico.

The Maaseik embroideries

1984 ◽  
Vol 13 ◽  
pp. 65-96 ◽  
Author(s):  
Mildred Budny ◽  
Dominic Tweddle
Keyword(s):  
Middle Ages ◽  
Eighth Century ◽  
Anglo Saxon ◽  
Form Part ◽  
The Church ◽  
Made In ◽  
The Middle Ages

Among the relics in the treasury of the church of St Catherine at Maaseik in Limburg, Belgium, there are some luxurious embroideries which form part of the so-called casula (probably ‘chasuble’) of Sts Harlindis and Relindis (pls. I–VI). It was preserved throughout the Middle Ages at the abbey church of Aldeneik (which these sister-saints founded in the early eighth century) and was moved to nearby Maaseik in 1571. Although traditionally regarded as the handiwork of Harlindis and Relindis themselves, the embroideries cannot date from as early as their time, and they must have been made in Anglo-Saxon England. Indeed, they represent the earliest surviving examples of the highly prized English art of embroidery which became famous later in the Middle Ages as opus anglicanum.

scholarly journals Несколько замечаний о необычной славянской редакции "Видения апостола Павла" из рукописных cобраний в Польше

2014 ◽  
Vol 4 ◽  
pp. 193-207
Author(s):  
Ян Страдомский ◽  
Мария Иванова
Keyword(s):  
Middle Ages ◽  
Unique Feature ◽  
Literary Tradition ◽  
Unique Form ◽  
Early Christian ◽  
Textual Tradition ◽  
Last Judgment ◽  
Made In ◽  
The Middle Ages

The apocryphal Apocalypse of St. Paul the Apostlebelongs to the group of early-Christian texts which exerted significant impact on people’s perceptionof the nether world and the Last Judgment. In the Middle Ages, the text was known in the area ofwestern and eastern Christian literary tradition. Numerous translations also include the renditionof the Apocalypse of St. Paul the Apostle into Church Slavonic, made in Bulgaria between the 10thand the 11th century, whose presence and distribution in the area of southern Slavdom and Rutheniais confirmed by copies of manuscripts. The article is devoted to a manuscript of the Apocalypse ofSt. Paul the Apostle hitherto overlooked in studies, whose unique form supplements and makes theSlavic textual tradition of the manuscript more comprehensible. The unique feature of the discussedcopy is supplementation of the text with an ending, present only in the ancient Syrian and Coptictranslations of the apocryphal text.

Receiving the Ars Poetica

2019 ◽  
pp. 244-272
Author(s):  
Jennifer Ferriss-Hill
Keyword(s):  
Sixteenth Century ◽  
Human Nature ◽  
Middle Ages ◽  
Reception History ◽  
Artistic Process ◽  
Literary Achievement ◽  
Ars Poetica ◽  
Made In ◽  
The Middle Ages ◽  
Making Art

This epilogue traces the themes and concerns of the previous chapters throughout the Ars Poetica's considerable reception history. If the Ars Poetica's poetic qualities have not always been clear to scholars of literature, they seem to have been more evident to the practicing writers who, inspired by Horace's poem, wrote artes poeticae of their own. Indeed, practicing poets have long discerned what many literary scholars have not: that the poem's value lies not so much in its stated contents as in its fine-spun internal unity; in its interest in human nature and the onward march of time; in the importance of criticism—both giving and receiving it—to the artistic process; and in the essential sameness of writing, of making art, and of living, loving, being, and even dying. The argument made in this study for reading the Ars Poetica as a literary achievement in its own right may therefore be viewed as a return to the complex, nuanced ways in which it was already read in the Middle Ages, through the sixteenth century, and into the twenty-first. The authors of the later works examined in this chapter read the Ars Poetica as exemplifying and instantiating the sort of artistry that it opaquely commands, and they reflected this in turn through their own verses.

XXI Jewish Knowledge of the Samaritan Alphabet in the Middle Ages

1913 ◽  
Vol 45 (3) ◽  
pp. 613-626 ◽  
Author(s):  
M. Gaster
Keyword(s):  
Seventeenth Century ◽  
Middle Ages ◽  
Western World ◽  
Holy Land ◽  
First Time ◽  
The Middle Ages

The Jews have never practically lost sight of the Samaritans, unlike the Christians, who for at least a thousand years had entirely forgotten their existence, as no writer or pilgrim to the Holy Land speaks of them with the solitary exception of Mandeville. It was therefore a great surprise to the Western world when at the beginning of the seventeenth century the darkness began to be lifted, and through Scaliger, Huntingdon, and Della Valle for the first time authentic news about the Samaritans, their language, and their Bible began to reach Europe.

scholarly journals Saints, Martyrs, and the Reformation: Reflections on Robert Bartlett's Why Can the Dead Do Such Great Things?

2016 ◽  
Vol 85 (4) ◽  
pp. 803-809
Author(s):  
Euan Cameron
Keyword(s):  
Middle Ages ◽  
The Reformation ◽  
The Subject ◽  
The Dead ◽  
Cult Of Saints ◽  
Religious Aspects ◽  
The Middle Ages

Robert Bartlett's book on the cult of saints in the Middle Ages clearly constitutes a major achievement. Its scope is vast; its approach ranges from the chronological to the thematic; it embraces many cultural, as well as theological and religious, aspects of the subject. Finally, it is informed by a rich comparative vision that includes wide-ranging discussion of other religions.

3. Saints in the Middle Ages

2018 ◽  
Author(s):  
Simon Yarrow
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Religious Life ◽  
Political Authority ◽  
Byzantine Empire ◽  
The West ◽  
Cult Of Saints ◽  
Holy Man ◽  
The Middle Ages

The Church’s triumphal collaboration with the Roman Empire had ended by 500 ce. Political authority hung on in the West through the accommodation reached between two new forms of leadership, the holy man bishop and the Christian king. Saints and their relics—venerated at cathedrals, the court chapels of kings, and monasteries—fostered a new civilization, Latin Christendom. ‘Saints in the Middle Ages’ discusses the Carolingian reform of the cult of saints; the roles of saints in religious life in the Byzantine Empire; the changing relationship between church and saints in the later Middle Ages as a result of papal-led reformation; and the vernacularization of saintly patronage from the 13th‒15th centuries.

Astrolabes for the King: The Astrolabe of Petrus Raimundi of Barcelona

2017 ◽  
Vol 23 (1-5) ◽  
pp. 421-443 ◽  
Author(s):  
Azucena Hernández
Keyword(s):  
Iberian Peninsula ◽  
Middle Ages ◽  
Full Description ◽  
Scientific Instruments ◽  
Made In ◽  
The Middle Ages

Abstract The astrolabe of Petrus Raimundi, made in Barcelona in 1375, occupies a significant position in the set of medieval Spanish astrolabes with Latin inscriptions, as it is the only one signed and dated that has survived to the present day. A full description and study of the astrolabe is presented in the context of the support given to the manufacturing of scientific instruments by King Peter iv of Aragon. Although the astronomical and time reckoning features of the astrolabe are fully detailed, special attention is given to its artistic and decorative features. The relationships between Petrus Raimundi’s astrolabe and those manufactured in al-Andalus, the region under Islamic rule within the Iberian Peninsula in the Middle Ages, are highlighted, as well as the links with astrolabe production in other European Christian kingdoms. The role played by astrolabes in medicine is considered and first steps are taken towards discovering the identity of Petrus Raimundi.

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