The Medieval Armenian Symbol of Eternity in the Art of the Twelfth-Century Italian Sculptor Nicholaus: A Veiled Performance

Author(s):  
Lorenzo Dominioni ◽  
Antranik Balian

Abstract The medieval Armenian symbol of eternity – a whirl sign – is engraved in the forehead of five bull sculptures dated to the first half of the twelfth century, attributable to the workshop of the Italian sculptor Nicholaus. The whirl is an ancient sacred symbol associated with eternal life, not specific to any religion or culture, that has persisted for millennia. The following carvings display a closely resembling geometric whirl engravure: in the apse frieze of Koenigslutter Kaiserdom (Lower Saxony), in the pulpit of Sacra di Carpi (Modena), in the “Creation of animals” panel of S. Zeno Basilica (Verona), in the Verona Cathedral porch, and in the Ferrara Cathedral narthex. This symbol, generally ignored by Western Christian art after the Carolingian period, was revisited by the Nicholaus workshop. We argue that the small, hitherto overlooked whirl engraving made by these artists in the bull head of Koenigslutter, Carpi, Ferrara and Verona was a veiled ornamental performance displaying the symbol of eternity to signify the concept of life in the hereafter. Here the immediate inspiration source was likely Armenian, because in the early twelfth century the geometric whirl symbol of eternity was foreign to Italian religious decorations while it was deeply rooted in Armenian Christian art. Nicholaus and his atelier were familiar with the leaved cross and the whirl – traditional Armenian motifs symbolizing life in the hereafter – and were inspired by them in some of their works. In the decorative reliefs of S. Zeno Basilica façade, Verona Cathedral porch and Koenigslutter Kaiserdom frieze, various examples of the geometric whirl metamorphosis into naturalistic foliate whirl are extant, witnessing the Nicholaus atelier’s versatile sculptural performance in conceptualizing everlasting life.

2018 ◽  
Vol 21 (1) ◽  
pp. 15
Author(s):  
Adeline Rucquoi

Resumen: La creación de un studium generale en Palencia hacia 1180 por el rey Alfonso VIII de Castilla se enmarca en el gran movimiento de protección del saber, de los maestros y estudiantes que caracteriza el Occidente de la segunda mitad del siglo XII. En España, los reyes son los “defensores” de la fe y deben, por lo tanto, combatir los errores y promover el conocimiento. Crearon así en el reino de Castilla, después del estudio general de Palencia, los de Salamanca (1254) y de Valladolid (vers 1260), así como estudios en Sevilla y Murcia. Los reyes de Aragón, que podían contar con las escuelas de Montpellier, fundaron un estudio general en Lérida en 1300. Poco antes, los reyes de Portugal habían hecho lo mismo en Lisboa. En el siglo XIII, tan sólo las escuelas de Salamanca y la de Montpellier gozaron del título de “universidad de maestros y estudiantes” y de la licencia ubique docendi concedida por los papas.Palabras clave: Universidades, studium, Península Ibérica; Reyes, Salamanca.Abstract: The creation of a studium generale in Palencia around 1180 by King Alfonso VIII of Castile is part of the great movement to protect knowledge, teachers and students that characterizes the West in the second half of the twelfth century. In Spain, kings are the “defenders of faith” and must therefore fight against errors and promote knowledge. In the kingdom of Castile, after Palencia’s schools –studium generale–, they created those of Salamanca (1254) and Valladolid (c. 1260), as well as studia in Seville and Murcia. The kings of Aragon, who could count on the schools of Montpellier, founded a general studium in Lérida in 1300. Shortly before, the kings of Portugal had done the same in Lisbon. In the 13th century, only the schools of Salamanca enjoyed the title of “university of teachers and students” and, with Montpellier, the ubique docendi license granted by the popes.Keywords: Universities, studium, Iberian Peninsula, Kings, Salamanca.


Author(s):  
Arlindo Oliveira

Some of the challenges and promises that would stem from the creation of digital minds are presented and discussed. In particular, this chapter addresses the possibility that, in the future, there may exist digital persons, digital minds that have personhood rights and duties. The non-obvious possibilities raised by the creation of digital minds are discussed in some detail, including the possibility of time-travel, eternal life, and unlimited duplication. Many of the questions raised by the existence of digital minds have no obvious solution in our current legal framework, and will need to be addressed in the coming decades. Digital minds may decide to live entirely in virtual reality, using technologies that are now under development. That would raise possibilities that are hard to phantom, given our present day knowledge.


Author(s):  
Oliver H. Creighton ◽  
Duncan W. Wright ◽  
Michael Fradley ◽  
Steven Trick

This chapter considers military apparel in in the mid-twelfth century and explores the interrelationship between changes in arms and armour and the creation of knightly identities. Outwardly, the mid-twelfth century knight looked quite similar to the Norman warriors depicted in the Bayeux Tapestry, although with some subtle differences. By the 1130s and 40s the knight was a little better protected with mail covering more of the bodily extremities. A slightly wider range of military personnel would have been armoured, and minor stylistic differences are distinguishable in showier swords, shields, spurs and scabbards. More important in the actual prosecution of warfare was the changing use of the crossbow, which saw widespread use alongside ‘armour-piercing’ bodkin-type arrowheads. The battles of the period were also the first major military clashes in England where heraldic display was visible — in particular on banners and shields, but also more subtly on horse harness pendants. Such devices created a new means for displaying knightly allegiance, rank and affinities to elite social networks.


Author(s):  
Peter Coss

This chapter examines the aristocratic propensity for social violence. It looks at specific incidents of violence and at how one might account for them, and for fluctuations in their intensity. Violence was institutionalized in the form of the masnada, or armed following, and this is carefully scrutinised. The chapter shows that much of the reported violence was not anarchic but purposive. Moreover, the exercise of power and the need for security tended towards the creation of social equilibrium. It was achieved by a variety of means, including dispute resolution and the use of pacts. The content and typology of these are given close scrutiny. There were, however, moments of major fracture where equilibrium was less easily achieved. The final section will look in particular at one such fracture—the internecine conflict which affected the cities during the last decade of the twelfth century. Here I concentrate on Florence.


2009 ◽  
Vol 45 ◽  
pp. 20-30
Author(s):  
Josephine Laffin

The Last Judgement was one of the most important themes in Christian art from the twelfth to the sixteenth centuries. It can be found in glittering mosaics on the west wall of the cathedral on the island of Torcello in the Venetian lagoon, on the sculptured centre portal of the west façade of Notre Dame in Paris, in Luca Signorelli’s haunting frescos in the Chapel of the Madonna of San Brizio in Orvieto, and in Michelangelo’s masterpiece in the Sistine Chapel. Numerous other churches had their own ‘dooms’. A dramatic but not untypical example from the twelfth century can be found above the entrance to the Church of Sainte-Foy at Conques. Christ is enthroned as an austere judge, dividing the saved from the damned. The procession to heaven is neat and orderly while hell is chaotic, being depicted as a hideous mouth devouring the damned, a common representation in medieval art. In ominous foreboding, this Romanesque Last Judgement rivals the thirteenth-century hymn, theDies Irae, as a reminder of the coming ‘day of wrath and doom impending’.


2009 ◽  
Vol 40 (1) ◽  
pp. 111-151 ◽  
Author(s):  
Peter D. Sharrock

Ancient Cambodia turned definitively to state Buddhism under King Jayavarman VII at the end of the twelfth century, after four centuries of state Śaivism. This paper explores the motivation behind this momentous change and tries to establish the means by which it was achieved. It uncovers signs of a very large, politically motivated campaign of tantric Buddhist initiations that required a significant overhaul of the king's temples and the creation of a new series of sacred icons.


1989 ◽  
Vol 69 (2) ◽  
pp. 279-297
Author(s):  
Valerie Horsman ◽  
Brian Davison

Excavations in the New Palace Yard at the Palace of Westminster, between 1972–4, have illuminated the development of this historic site on the northern periphery of the medieval palace. The Yard was first laid out in the late thirteenth or early fourteenth century over previously marshy land at the edge of Thorney Island. In the central area of the Yard, part of the foundation of a magnificent fountain, known historically as the Great Conduit was found. Built in the mid-fifteenth century, the conduit formed a major landmark until its demolition some two hundred years later. Preserved within its foundation were the fragmentary redeposited remains of a high quality fountain of polished Purbeck marble, dated to the late twelfth century. Due to the enormous scale of the building works significant environmental evidence was recovered allowing elucidation of the topographical development of this important site, from the prehistoric period to the creation of the Yard in the late thirteenth century.This paper is published with the aid of a grant from the Historic Buildings and Monuments Commission for England.


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