Gothic Architecture

Art History ◽  
2018 ◽  
Author(s):  
Robert Bork ◽  
Marc Schurr

The architectural tradition now known as Gothic flourished across most of Europe throughout the later Middle Ages, producing spectacular structures that dominate their home cities even in the 21st century, such as the cathedrals of Chartres, Lincoln, Strasbourg, Milan, and Segovia. All of these buildings incorporate pointed arches, ribbed vaults, traceried windows, spires, pinnacles, and prominent buttresses, including flying buttresses. The development of these stereotypically Gothic features involved the bold extrapolation of motifs seen in the preceding Romanesque style. Although these period labels were not used in the Middle Ages, the Gothic mode was recognized as innovative when it first emerged in the 12th century, and it continued to be identified with the modern in the four centuries that followed. This mode first arose in northern France, and by the middle of the 13th century, French builders had created cathedrals and churches with daringly skeletal structures whose lightness would not be rivaled until the Industrial Revolution. Meanwhile, the fashion for Gothic forms had begun to spread across Europe so that the interplay between international currents and indigenous influences gave rise to a wide variety of national and regional styles. The Gothic mode achieved its fullest expression in the realm of church design, but even there its application was less than wholly systematic, and many important church buildings thus lack one or more of the features stereotypically associated with the style. Many forms originally developed in the context of church design, conversely, eventually became fashionable in secular construction, despite the different functional requirements of these building types. In the meantime, Gothic builders engaged in fruitful dialogue with makers of manuscripts, goldwork, stained glass, sculpture, and liturgical furniture, fostering the cross-medium exchange of ideas and motifs. The Gothic mode dominated European architectural production until the early 16th century, more than a century after the revival of Antique architectural fashions began in Renaissance Florence. The term “Gothic,” in fact, has its roots in the writings of Italian Renaissance authors who falsely associated this highly sophisticated late medieval tradition with the supposedly barbaric Goths who had sacked Rome a millennium earlier. Although profoundly misleading from a historical perspective, this terminology has endured, in part perhaps because it captures an idea of the Gothic as a foil to the classical tradition. Indeed, while the Gothic mode lost its leading position in the decades after 1500 because of the growing taste for Renaissance classicism, it enjoyed several afterlives in the following centuries, inspiring the designers of structures ranging from scrupulously historicizing neo-Gothic churches and university buildings to soaring skyscrapers. The Gothic tradition thus ranks among the most significant currents in the history of Western architecture. For sake of coherence, the present article considers only the development of the original Gothic tradition in medieval Europe, and for sake of concision it cites only books, with an emphasis on synthetic studies whose own bibliographies can serve as useful pointers to monographic studies and more specialized periodical literature.

Vox Patrum ◽  
2018 ◽  
Vol 69 ◽  
pp. 175-193
Author(s):  
Jan Grzeszczak

Joachim of Fiore (1135-1202) – a Middle Age exegete and mystic – is the author of an impressive work on the vision of history, whose most renown ele­ment is the tertius status, i.e. the age of the Holy Spirit which precedes the end of the world and the Final Judgment. As an author, Joachim was also interested in the history of religious life in the Middle Ages and in various exegetical tools which he developed to analyze this subject. In his works, especially the minor ones, he also discusses practical problems related to religious life in the 12th century. The small tractate, Questio de Maria Magdalena et Maria sorore Lazari et Marthae, has been preserved in a single 13th century manuscript and is kept in the Biblioteca Antoniana in Padua. In his exegesis on various Gospel passages which deal with the anointing of Jesus’ feet and head in Galilee and Bethany, Joachim of Fiore intends to show that the actions of women who performed this gesture pos­sess a hidden moral significance: the certainty concerning the internal unity that occurs between contemplation and the virtue of humility. An example of this unity is Mary of Bethany who anointed the feet of Jesus and wiped them with her hair (cf. Jn 12:3) as a person who is humble and – at the same time – given to contem­plation. Still – according to Joachim – as a righteous person, she had the right to reach for the head of the Savior.


2021 ◽  
Vol 64 (5) ◽  
pp. VO549
Author(s):  
Maria Clara Martinelli ◽  
Marco Manni ◽  
Mauro Coltelli

   Volcanic activity resumed during early Middle Ages times at Lipari following at least 6000 years of quiescence. This phenomenon occurred in a social context that had continuously developed from prehistoric times to the Roman age and was burdened by a demographic crisis that involved the archipelago between the 6th and 11th century AD. The rare archaeological records relating to the 6th - 11th centuries suggest abrupt changes in the population of the islands. The medieval sources are rich in religious and fantastic references to volcanic events linked to Lipari and Vulcano, testifying the uneasy condition for the human communities. This work concerns the resilience and adaptation of the communities to volcanic activity during the Late Middle Ages in Lipari. Starting from 1083 the Aeolian archipelago was involved in a repopulation program, implemented in 1095 by the Constitutum and organized by the Benedictine Monastery with the annexed S. Bartolomeo Cathedral on the castle. From the 13th century the volcanic phenomena, strictly limited to the northern sector of the island, did not interfere as previously with the anthropic activities. The Monastery will be enlarged in the Norman phase during the first half of the 12th century with the construction of the cloister. New historical documents relating to the 1264, report news of fires and land movements on Lipari. Recent age determinations obtained for the obsidian flow of Rocche Rosse at 1220 ± 30 AD (archaeomagnetic dating) and for an obsidian block of the Lami pyroclastic cone at 1243 ± 190 (fission-track dating) allow to define the age of the last phase of activity of the Monte Pilato-Lami-Rocche Rosse complex, and to associate it the events reported on 1264’s historical documents. This work makes in comparison volcanological, archaeological and historical dates and described an updated summary of one of the lesser known phases of the history of the archipelago. The main consequence of the medieval volcanic activity at Lipari caused a clear division of the territory with the population confined in the southeast quadrant, protected to the north by Serra and Monte Rosa which represented a natural orographic barrier. 


2017 ◽  
Vol 44 (2-3) ◽  
pp. 255-277
Author(s):  
Anna Reinikka

Abstract This article traces the history of Latin parsing grammars from Late Antiquity up to the 14th century, focusing on the group of texts with the incipit Dominus quae pars. These grammars circulating mainly north of the Alps were intended to be studied at the elementary and intermediate levels of education following the study of the Donatus minor. By asking questions about a chosen headword of each part of speech in turn, the parsing manuals offered a technique which allowed the pupil to put into practice what he had already learnt and the teacher to focus on the information he considered as relevant, including different aspects of morphology, semantics, etymology, prosody or accentuation. A number of novelties introduced into the theoretical grammars also filtered down to the lower levels of teaching. Thus, when a section on syntax began to be incorporated into pedagogical grammars in the 12th century, some syntactical concepts also entered into parsing grammars. From the 13th century onwards, elements of Aristotelian logic and physics were also integrated into the theory of the parts of speech and their syntax in the Dominus quae pars texts.


2020 ◽  
Vol 15 (3-4) ◽  
pp. 197-206
Author(s):  
Alexander Al. Pivovarenko

This review is dedicated to the monograph by Filip Škiljan, а Researcher from the Institute for Migration and Ethnic Studies (Zagreb), whose area of interest includes the position of ethnic minorities in contemporary Croatia. The book is an extremely detailed and scrupulous piece of research on the origins and history of the Italian community in Zagreb from the 12th Century to the present day. A significant part of the work is devoted to the results of field research conducted by the author, including interviews with different representatives of the Italian diaspora. As a result, this work creates a very comprehensive picture of the Italian presence in Zagreb with a broad historical perspective, which makes it a great contribution to the question of the position of the Italian minority in Croatia as a whole. It is worth emphasizing that this work is not free from different theoretical and methodological limitations which reveal a great deal about the historical and national psychology of Croatia. In this respect, it is quite interesting to look in particular at the chapter devoted to the Middle Ages regarding the methods, evaluations, and approaches used by author. According to F. Škiljan the Ottoman conquest of the Balkan peninsula led to the divide between Croatia and the Italian (and, consequently, European) civilizational space, which had a serious impact on Croatian identity.


De Medio Aevo ◽  
2020 ◽  
Vol 14 ◽  
pp. 99-115
Author(s):  
Laurence Moulinier Brogi

Thanks to an unprecedented experience, that of confinement on a global scale due to a pandemic, this article offers a reflection on the confinement of only a part of humanity, women, at a given time, the 12th century, as a modest contribution to the history of gender relations in the Middle Ages. Different women, in fact, underwent or on the contrary sought at that time isolation and seclusion: in all cases, their loneliness was linked to men, who inspired them to withdraw as a solution to escape marriage and sexuality, or required to get rid of their unwanted company. We therefore wonder here what are the faces and common points of the various forms of relegation that were going on, what resistance women could oppose, but also what were its limits: some of them chose the solitude as a pledge of peace and security but could they really be left alone? Could the recluses really provide for themselves? Were the imprisoned wives not kept in touch with the outside world, especially the male? At the end of this study, absolute solitude in the feminine seems more an ideal than a reality because even in the most austere cells, women could hardly do without men completely. On the other hand, confinement largely protected them physically, leaving in many cases other types of love than carnal one to flourish


Author(s):  
Michael A. Kornienko ◽  

The author analyzes the prerequisites for the formation of a theological and philosophical school, founded in 990 by Bishop Fulbert in Chartres, which flourished during the years of the Episcopal ministry of Yves of Chartres (1090–1115), a recognized intellectual center of Western Europe. The role of the Chartres Cathedral School as a citadel of metaphysical, cosmological and natural-scientific Platonism in the era of early scholasticism is revealed. The philosophical orientation of the Chartres school (orientation to the ideas of Neoplatonism), as shown in the work, is the result of a combination of the ideas of Plato, aristotelism, stoicism, pythagoreanism, Eastern and Christian mysticism and religion. The body of ideas characteristic of the Neoplatonism tradition is analyzed, the account of which is essential in understanding the specifics of the Chartres school ideological platform: the ideas of a mystically intuitive knowledge of the higher, the stages of transition from “one and the universal” to matter, the idea of comprehension of pure spirituality. The thesis is substantiated that the time of the highest prosperity of the Chartres school, its highest fame is the XII century, which went down in the history of civilization as the era of the cultural renaissance taking place in France. The specificity of the 12th century renaissance, as shown in the study, lies in the growing interest in Greek philosophy and Roman classics (this also determines the other name of the era – the Roman Renaissance), in expanding the field of knowledge through the assimilation of Western European science and the philosophy of the ancient Greeks. The thesis in which the specifics of the entry of Greek science into the culture of Western Europe is also identified. This entry was carried out through the culture of the Muslim world, which also determined the specifics of the cultural renaissance of France of the XII century. Radical changes are revealed that affect the sphere of education and, above all, religious education; the idea of reaching the priority positions of philosophy and logic is substantiated – a situation that has survived until the end of the Middle Ages. This situation, as shown in the work, was facilitated by the rare growth rate of the translation centers of Constantinople, Palermo, Toledo. It is shown that scholasticism in its early version is oriented towards religious orthodoxy. In the teaching of philosophy, the vector turned out to be biased towards natural philosophy, which was due, as shown in the work, to the spread of the ideas of Aristotle and Plato. In its educational program, the school synthesized the teachings of Plato and Aristotle. Elements of natural philosophy are inherent in the works of Bernard of Chartres, Gilbert of Poitiers, Thierry of Chartres representing the Chartres school. Deep studies on the problem of universals ensured the invasion of logic in the field of metaphysical constructions of the Chartres school.


2019 ◽  
Vol 44 (5) ◽  
pp. 605-623
Author(s):  
Zhixin Hao ◽  
Jingyun Zheng ◽  
Yingzhuo Yu ◽  
Danyang Xiong ◽  
Yang Liu ◽  
...  

The Ancient Silk Road has a history of more than 2000 years and gave birth to the diversities of culture between East and West. Climate change may have played a crucial role in this process and in the flourishing and decline of civilizations. In this work, high-resolution temperature reconstructions covering more than 1000 years along the Ancient Silk Road are reviewed, and the main characteristics of temperature and hydroclimatic changes are summarized. Four warm stages occurred that included the 1st–3rd centuries, the late 7th century to the early 11th century, the mid-12th century to the mid-13th century, and since the 20th century, and three cold stages, including the 4th century to the early 7th century, the middle of the 11th century to the early 12th century, and the end of the 13th century to the mid-19th century, occurred. Within these various stages, regional differences existed in amplitudes and starting–ending years of the cold/warm phases. Wetness and dryness variabilities during the Medieval Climate Anomaly (MCA) were greater than during the Little Ice Age in Northwestern China. The climate was dry during the MCA in Central Asia, South Scandinavia, and North-central Europe. In addition, the climate backgrounds of several famous kingdoms flowering and social events that flourished during these times, such as the Roman Empire, the Loulan Kingdom, the Tibetan Kingdom, and the three unprecedented Mongol westward conquests, are discussed.


2013 ◽  
Vol 11 (1) ◽  
pp. 145-162 ◽  
Author(s):  
Vladimir Glebkin

In Michelangelo Antonioni’s film Blow-up, a scene of affection, after enlarging the negatives, transforms into a scene of an attempted or an actual murder. It seems a good image to characterize the change of the initial view of conceptual metaphor from a more precise perspective. The conceptual metaphor theory emerged with the claim that primary metaphors, such as Categories Are Containers, More Is Up, Affection Is Warmth, and even Time Is Money, were determined by the fundamental constants of our perceptual experience; hence, they could not change or evolve, and had no history. Later, however, plenty of studies have provided strong evidence that such metaphors, being much more complicated structures, essentially rest on the cultural-historical ground. The article can be considered as a step in this direction. It addresses the machine metaphor as a cultural-historical phenomenon examining its development from Antiquity to Early Modernity. The author reveals that conceptual machine metaphor appears in the Middle Ages, long before Newton and the Industrial Revolution, in the wake of the transformation of basic elements of the cultural model from Antiquity to the Middle Ages.


2021 ◽  
Vol 11 (2) ◽  
pp. 243-262
Author(s):  
Tatiana Kh. Starodub ◽  

The article considers the visual image of the Madrasah in miniatures of Arabic manuscripts of the 13th century as both scientific and theological treatises, and literary works. Illustrated Arabic manuscripts are relatively rare, but they exist, and constitute one of the most fascinating, but little-studied pages in the history of the spiritual and artistic culture of the Arab Middle Ages. Amongst the hard-to-solve riddles there are some colorful pictures in the frontispiece design or in the text of a manuscript, which can raise the question: what is depicted here? The inscriptions on the margins of a page or inside the miniatures, added as explanations by the later owners, do not always provide the correct answer, since from one era to another the concepts and representations change significantly. In the life of Medieval Muslim society, the Arabic word “madrasah” could mean both a general education school and a theological university, where scientists study the works of their predecessors, conduct scientific research, make new discoveries, and defend their theories. In all cases, madrasahs remain religious institutions and buildings, second in importance after the Mosque. However, unlike a Mosque, with a niche of a mihrab or a ladder of a minbar, the image of a Madrasah is difficult to distinguish from buildings such as a dwelling house, a caravanserai, a Sufi abode or a courtroom. In miniatures of medieval Arabic manuscripts, the image of a Madrasah can also arise by association with portrayals of sages and their listeners, scientists and their students, authors who write their works, or scribes who rewrite them. The architectural image of the Madrasah can be created both by a detailed illustration of its interior, and by the conditional “architectural” decoration of a scene of a lesson at school or meeting of scientists.


Author(s):  
Nancy Wu

The Notre-Dame Cathedral of Reims is one of the most important masterpieces in the history of architecture. Considered a paradigm of the French Gothic style, it is an immense structure designed with a sophisticated vision and constructed with innovative techniques. Traditionally believed to have begun in 1211, a year after a documented fire destroyed the previous cathedral (these dates have been challenged recently, see Prache 2005, cited under the 13th-Century Structure), the building is known for its stylistic uniformity and spacious compactness. Four architects, whose names are famously inscribed in the now-destroyed labyrinth (itself now serves as the logo of the monuments historiques), guided the construction through the 1290s. Views of the cathedral, still under construction, were included in Villard de Honnecourt’s drawings. A number of architectural elements associated with the French Gothic originated at Reims (bar tracery and wall passages), and the cathedral’s imposing west facade is decorated with such iconic images as the Visitation Group and the Smiling Angel. The mid-1230s work stoppage caused by civil unrest forced the workshops to seek employment elsewhere, thereby dispersing the rémois sculptural style especially in German-speaking lands. Much of the 13th-century stained glass on the upper levels has survived, decorated with complex ecclesiastical and royal iconography; similar narratives also appear in sculptures. The cathedral stands at the center of an elaborate archiepiscopal complex, with the archbishop’s palace (now the museum Palais du Tau) to its south and the claustral complex (demolished) to its north and east. In 496, according to Gregory of Tours, the Merovingian king Clovis was baptized by bishop Remi at the cathedral, an event that would lead to the privilege bestowed exclusively on archbishops of Reims to anoint and crown French kings. The historical and political significance of Reims Cathedral, especially its association with French identity both as a quintessential French Gothic building and as the coronation cathedral, was held hostage during World War I when German bombardment caused serious, often irreparable damage. Repair beginning at the end of World War I accidentally exposed foundations of earlier, pre-13th-century structures. The ensuing excavation and restoration work, meticulously documented, uncovered hitherto unknown archaeological information about pre-13th-century cathedrals. More than a century after the start of World War I, gestures of Franco-German reconciliation continue to unfold at Reims.


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