scholarly journals Billedprogrammet på Trondenes: Den hellige Anna – sjømennenes og rikdommens beskytter

Nordlit ◽  
2015 ◽  
pp. 229
Author(s):  
Rognald Heiseldal Bergesen
Keyword(s):  
Middle Class ◽  
Middle Ages ◽  
Role Model ◽  
Ordinary People ◽  
Northern Germany ◽  
Parish Church ◽  
Late Middle Ages ◽  
Self Image ◽  
The Church

<p>The interior of the parish church at Trondenes in Harstad in Northern Norway is one of the best-preserved medieval interiors in Scandinavia. Four of its reredos have survived, three of them <em>in situ</em>. A significant characteristic of the decoration in the church is the pronounced presence of St. Anne and the Holy Kinship. The article explores the roles of these motifs in the iconography at Trondenes. Even though there are no sources related to the specific religious use of these motifs at Trondenes, our general knowledge of their cult elsewhere in Europe suggests how they might have been used in Trondenes. Among ordinary people in the medieval Northern Germany, the cult of Saint Anne and the Holy Kinship were related to the protection of sailors and to secure the growth of their income, as well as to protect against diseases. Usually these motifs were found in maritime, urban regions. St. Anne was regarded as a role model for the middle class women, and the Holy Kinship as a “self-image” of the trading middle class. Trondenes is the main Church in a large maritime region. In the late middle ages the fisheries along the coastline provided large incomes to the chapter of the Cathedral of Nidaros who owned Trondenes and to the local merchants at Trondenes. In such circumstances it is reasonable that the presence of St. Anne and the Holy Kinship at Trondenes was related to the protection of local sailors and to the growth of income from the fisheries. </p>

scholarly journals Arheološki nalazi dekorativno-funkcionalnih elemenata obuće iz kasnoga srednjeg vijeka u Kaštelima

2010 ◽  
Vol 4 (1) ◽  
Author(s):  
Tonči Burić
Keyword(s):  
Material Culture ◽  
Middle Ages ◽  
Late Antiquity ◽  
Western Europe ◽  
Early Modern Period ◽  
Late Middle Ages ◽  
The Village ◽  
The Church

Late medieval graves in the Kaštela region have been found to contain, in addition to jewelry, decorative-functional elements of clothing and footwear, termed Gothic according to the stylistic period then in fashion. These are finds from graves that were then on the territory of the commune districts of Split and Trogir. Finds are taken into consideration here that belong to remains of footwear, which so far in Croatia have not even been recognized as such, and which can be stratigraphically and typologically placed in the late Middle Ages (14th-15th cent.). These are objects of a utilitarian character that at the same time have clear stylistic traits, and they have been discovered in the past two decades during systematic excavation of medieval cemeteries in Kaštela. These are large parish cemeteries that grew up around early medieval churches; the cemetery around the church of St. George of Putalj and the cemetery around the church of St. George of Radun. The Putalj cemetery was the graveyard for the inhabitants of medieval Sućurac for more than four centuries (12th-16th cent.), and the Radun cemetery belonged to part of the village of Radun and had an even longer continuity of burial (11th-16th cent.). The first examples were found at these sites, some of them in situ, which enabled a more precise functional determination of them through stylistic-typological parallels and also among dislocated finds in graves with multiple burials, as well as parallels at cemeteries in neighboring regions in central Dalmatia. Finds to the present of shoe buckles can be classified to two typological variants (Pl. I:1-3), one of them called the Radun type according to the eponymous site (Pl. I:1, 3). They are all chronologically coherent and belong to those strata of the cemeteries that are dated according to determined parameters (stratigraphy, typology of the finds) to the 14th and beginning of the 15th centuries, when the Gothic style in art was already completely developed. They can thus be attributed as artistic craft products of the artisan workshops in Split and Trogir at that time, which were distributed throughout the area of the urban districts of those communes. Finds of functionally identical objects have been recorded on the territory of Roman Salona and its broader vicinity, but in the period of late antiquity, while in the early modern period (16th-18th cent.) finds of iron hobnails for shoes or boots have been registered at a large number of sites in the hinterland of central Dalmatia. In addition to the rare and generalized tiny depictions of shoe buckles in the artistic sources of the Gothic and Renaissance (paintings, frescoes, sculptures) in Western Europe, references to them can also be found in written sources. One notarial document from the 16th century in Zadar mentions shoe buckles under the term fiube da scarpe. The investigation of this segment of material culture is just beginning, and new data can be expected to be discovered in documents and works of art, and above all in new archaeological finds of buckles for footwear, which will considerably improve our knowledge of this interesting attire detail from the Gothic and Renaissance periods.

scholarly journals Concept And Its Implementation During The Reconstruction Of The Church Of Blessed Virgin Mary In Chojna

2015 ◽  
Vol 19 (4) ◽  
pp. 87-98
Author(s):  
Maciej Płotkowiak
Keyword(s):  
Middle Ages ◽  
Virgin Mary ◽  
The West ◽  
Reconstruction Procedure ◽  
Parish Church ◽  
Late Middle Ages ◽  
Master Builder ◽  
Design Ideas ◽  
The Church ◽  
Construction Works

Abstract St. Mary's parish church in Chojna was erected at the turn of XIV and XVc. in a shape of three aisles, hall church without transept, completed from the west with a single tower and from the east with polygonal presbytery with an ambulatory attached. The convergence of characteristic structural and decorative features with employed ones in medieval churches being attributed to Hinrich Brunsberg's fabric resulted in such a way, that also authorship of St. Mary in Chojna was assigned to this legendary architect and master builder of late Middle Ages period. The church was destroyed by fire during WWII in February 1945 and since then had remained as an open ruin. In 1997 reconstruction procedure of the church was begun under the leadership of the author and it still continues. This text consists of the sum of experiences connected with confronting design ideas and solutions with their executions on the site during construction works.

The church in the West Highlands in the late middle ages

2003 ◽  
Vol 54 (1) ◽  
pp. 23-46
Author(s):  
A. D. M. Barrell
Keyword(s):  
Middle Ages ◽  
The West ◽  
Late Middle Ages ◽  
The Church

scholarly journals “Making the face beautiful”(feature on medieval beauty products)

2020 ◽  
pp. 73-79
Author(s):  
Radivoj Radic
Keyword(s):  
Middle Ages ◽  
Medical Texts ◽  
Medieval Medicine ◽  
15Th Century ◽  
Late Middle Ages ◽  
The Face ◽  
Bad Breath ◽  
Ambivalent Relationship ◽  
The Church ◽  
Beauty Products

In the Middle Ages, people had an ambivalent relationship to the beauty products: some were fully supportive of the attempts to beautify oneself, while the others, first and foremost the representatives of the church, frowned upon this notion. This feature represents a show?case of the advice and recipes for beautification from two medical collections created in the late Middle Ages. These are the Byzantine medical treatise (dating from 11th to 14th century) and the collection of Serbian medieval medicine, the so-called Hodoch Code (dating from the end of the 14th or beginning of the 15th century). The treatise is focusing more on the practical advice than theoretical knowledge, and its greatest part is dedicated to pharmacology. Hodoch Code (Hodoski zbornik) is in fact a therapeutic collection, and it consists of diverse medical texts. These collections contain the advice how to make one?s face white, hair black or blond, but most certainly rich in volume, as well as recipes for treating facial lines, warts, freckles, cracked lips or bad breath.

scholarly journals The Danse Macabre of the Beram Frescoes in the Chapel of sv. Marija na Škrilinah

2018 ◽  
Vol 73. (3) ◽  
pp. 409-410
Author(s):  
Mirela Lenković
Keyword(s):  
Cultural Heritage ◽  
Middle Ages ◽  
Illuminated Manuscripts ◽  
Ordinary People ◽  
14Th Century ◽  
Late Middle Ages ◽  
Legenda Aurea ◽  
Artistic Heritage ◽  
The Middle Ages

The Danse Macabre as an iconographic theme appears in the Middle Ages across all of Europe carrying within it a message of the equality among people regardless of their station in life. Medieval artists used the various templates available to them: Biblia pauperum, Meditationes Vitae Christi, Legenda aurea, artistic templates, woodcuts, illuminated manuscripts, and the like. Scenes of the dying and death of ordinary people were not a theme of iconographic content prior to the Late Middle Ages, but rather begin to appear in the 14th century. There emerge at that time several categories of iconographic deaths. The Danse Macabre of the Beram frescoes (in the Chapel of sv. Marija na Škrilinah, 1474) contributes immeasurably to the artistic heritage of the Middle Ages as well as to Croatian cultural heritage.

Igołomia i Wawrzeńczyce – dwa kościoły przy Wielkiej Drodze / Igołomia and Wawrzeńczyce – two churches by the Great Road

2020 ◽  
pp. 175-203
Author(s):  
Monika Kamińska
Keyword(s):  
World War Ii ◽  
World War I ◽  
Middle Ages ◽  
18Th Century ◽  
Virgin Mary ◽  
World War ◽  
Mary Magdalene ◽  
Parish Church ◽  
History Of ◽  
The Church

The parish churches in Igołomia and Wawrzeńczyce were founded in the Middle Ages. Their current appearance is the result of centuries of change. Wawrzeńczyce was an ecclesial property – first of Wrocław Premonstratens, and then, until the end of the 18th century, of Kraków bishops. The Church of St. Mary Magdalene was funded by the Bishop Iwo Odrowąż. In 1393 it was visited by the royal couple Jadwiga of Poland and Władysław Jagiełło. In the 17th century the temple suffered from the Swedish Invasion, and then a fire. The church was also damaged during World War I in 1914. The current furnishing of the church was created to a large extent after World War II. Igołomia was once partly owned by the Benedictines of Tyniec, and partly belonged to the Collegiate Church of St. Florian in Kleparz in Kraków. The first mention of the parish church of the Nativity of the Blessed Virgin Mary comes from the first quarter of the fourteenth century. In 1384, a brick church was erected in place of a wooden one. The history of the Igołomia church is known only from the second half of the 18th century, as it was renovated and enlarged in 1869. The destruction after World War I initiated interior renovation work, continuing until the 1920s.

Knights, Cooks, Monks and Tourists: Elite and Popular Experience of the Late-Medieval Jerusalem Pilgrimage

2006 ◽  
Vol 42 ◽  
pp. 99-109 ◽  
Author(s):  
Kathryne Beebe
Keyword(s):  
Fifteenth Century ◽  
Middle Ages ◽  
Lower Class ◽  
Late Medieval ◽  
Beliefs And Practices ◽  
Late Middle Ages ◽  
Popular Interest ◽  
Multiple Levels ◽  
The Church

The Church of the Holy Sepulchre in the late Middle Ages was the centre of a range of pilgrimage activity in which elite and popular beliefs and practices overlapped and complicated each other in exciting ways. The Jerusalem pilgrimage, in the fourteenth and fifteenth centuries in particular, abounded in multiple levels of ‘elite’ and ‘popular’ experience. Through the pilgrimage writings of a fifteenth-century Dominican pilgrim named Felix Fabri, this paper will explore two specific levels: the distinction between noble and lower-class experiences of the Jerusalem pilgrimage (both physical and spiritual), and the distinction between spiritually ‘elite’ and ‘popular’ conceptions of pilgrimage itself – that uneasy balance between the spiritually-sophisticated, contemplative experience of pilgrimage promoted by St Jerome and the more ‘popular’ interest in traditional ‘tourist’ activities, such as gathering indulgences or stocking up on holy souvenirs and relics to take home. However, as we will see, even these tourist acts were grounded in the orthodox spirituality of late-medieval piety, and the elite and popular experiences of pilgrimage, whether social or spiritual, were not so distinct as they may first appear.

scholarly journals Religious Poverty, Mendicancy, and Reform in the Late Middle Ages

2003 ◽  
Vol 72 (3) ◽  
pp. 457-482 ◽  
Author(s):  
Michael D. Bailey
Keyword(s):  
Middle Ages ◽  
Kingdom Of God ◽  
Reform Movements ◽  
Material Wealth ◽  
Late Middle Ages ◽  
The Poor ◽  
Medieval Europe ◽  
Urban Spirituality ◽  
The Church ◽  
The Ideal

The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans andfraticelliin the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.

scholarly journals The Stone Vessels in the Cities of Russian North-West

2018 ◽  
pp. 361-371
Author(s):  
П. Е. Сорокин ◽  
В. И. Кильдюшевский ◽  
В. Н. Матвеев
Keyword(s):  
Middle Ages ◽  
Baltic Region ◽  
Northern Germany ◽  
North West ◽  
Political Processes ◽  
Baltic Countries ◽  
The North ◽  
Late Middle Ages ◽  
Russian North ◽  
The Baltic

Сосуды из каменной массы, изготавливавшиеся в городах Северной Германии и получившие в литературе название рейнской керамики, были широко распространены в позднее Средневековье и Новое время в Северной Европе. В русских городах они встречаются значительно реже, причем в основном на Северо-Западе, вовлеченном в балтийскую торговлю. Значительно более широко они представлены в Восточной Прибалтике, Финляндии, а также в городах Выборг, Ниеншанц и Но-тебург, входивших в состав шведских владений. Поступление сосудов из каменной массы в прибалтийские страны отражает торговые и политические процессы в Балтийском регионе. The stone vessels, manufactured in the cities of Northern Germany and got the name of Rhenish ceramics in literature were widespread in the Late Middle Ages and Modern Time in Northern Europe. In Russian cities, they are met much rarer, mostly in the North-West involved in the Baltic trade. Much more commonly they are represented in the Eastern Baltic countries, Finland, and also in the cities of Vyborg, Nyenschantz and Noteburg, which once were part of the Swedish realm. The flow of stone vessels into the Baltic countries reflects trade and political processes in the Baltic region.

JACOB’s LADDER: Reason, Liberty and Science. The Contribution of Freemasonry to the Enlightenment

2014 ◽  
Vol 3 (2) ◽  
pp. 111-136
Author(s):  
Mădălina Calance
Keyword(s):  
Human Rights ◽  
Middle Ages ◽  
Religion And Politics ◽  
Status Quo ◽  
Late Middle Ages ◽  
The Enlightenment ◽  
Universal Human Rights ◽  
Jacob's Ladder ◽  
The Church ◽  
Church Tradition

Abstract The theme of the article relies to the particular contribution of Freemasonry in the initiation and development of modernity, focusing on science, religion and politics. We know that, during the late Middle Ages, the European society was obedient to the „Church-Tradition-Monarchy” trinity; this status-quo collapsed due to the rational way of thinking; also the establishment of the universal human rights belongs to the Enlightenment, whose theses were supported mainly by Freemasons. Many researchers have proposed to show the extent to which Freemasonry helped to build the ideals of Enlightenment. The main conclusions that can be drawn, by analyzing their tracks, are: (1) All famous leaders of the Enlightenment had connections to Freemasonry; (2) The Enlightenment tenets overlap Freemasonry tenets, and, therefore they were supported and propagated by English, French, and American lodges; (3) Freemasonry progressively turned into a transnational vehicle for liberal thinking, disseminating the concepts of property and freedom in Europe and across the Atlantic.

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