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Interesting to think the palace had its own private church.
Private devotional objects were actually very widespread. Devotional prints could be owned by almost anyone at the time. Little idols and crosses and such were a little more sparse, but also a commonality amongst society. The higher classes that could afford their own private alter or prayer space, likely felt a bit more likely to lock in a spot in heaven. Not only did it become a competition of riches but also that of divinity. I suppose it could just be looked at as yet another facet to class or status
The intention of using stained glass, rather than the tiny window of times before, was, in my eyes, a means of changing medium for decoration purposes. Though extremely decorative they also functioned as a way to access natural light. The structure of the churches inevitably had to change to accommodate larger windows, and paintings became more scarce, as they had a new art form to revel in. There is an inevitable tie to light being a representation of divinity, but I also believe it involves quite a bit of artist exploration and play. The attendees of churches adorned with stained glass likely had a more heavenly uplifting experience.
Nice post, I think it’s very relevant to tie the relationship of light and divinity to Suger’s inspiration. I’m thankful this stained glass trend took off.
I sure wish I could just travel to repent haha I’m really sorry but I must go see the world.
A pilgrimage was a means of purifying the soul & induce healing. Additionally, it enabled people to travel, see new lands, meet new people.
Pilgrimage churches would have large amounts of seating, double aisle, as to get visitors in and out without much disruption to mass. They were large and accommodating to many. See an example plan at https://www.khanacademy.org/humanities/medieval-world/romanesque1/a/pilgrimage-routes-and-the-cult-of-the-relic
Nice memes, way to tie history to current humor.
The illustrations of the Bayeux Tapestry are the most obvious example of this in the Romanesque wing. Words are outweighed by imagery here, giving an opportunity to those unable to read, to, in essence, read a story with their eyes. HILDEGARD OF BINGEN’S LIBER SCIVIAS is also an example of a picture story. The churches were careful to represent their characters in an obvious way, primarily so the illiterate would recognize the subjects. Because the church was a welcoming place to the rich and the poor, the uneducated had to be accommodated as well, better for business.
Kaitlyn- I totally agree that the Byzantine influence was much more obvious.
During the Early Medieval era illuminated manuscripts took the place of more traditional painting techniques. How did Classical and Byzantine art influence the form and function of these richly decorated manuscripts?
I think the manuscripts are highly influenced by Byzantine. The idea of being highly illuminated is recognized in this early medieval era as well as the Byzantine, the use of gold, and decorative edges, etc. The medieval era just expanded the decorativeness. I suppose it can be tied to the classical era with their attention to detail, and a little bit of the repetitive design.
Maggie May- Agreed that this time was likely named for other dark attributes without focus on art.
The amount of growth artistically is monumental during the dark ages. I suppose during the most mundane lowly times we reach deeper inside our own creativity, maybe that’s to credit here. I appreciate the expansion and development of geometric design as an aesthetic quality. We have seen it in times before, but during this time it seems to be a rock solid stand alone, like in the hinged clasp of the Sutton Hoo burial. The art of this time seems to revolve more so on aesthetic beauty and “prettiness” rather than sending messages. Truly a time of art growth in my eye.
Artists of the Byzantine Empire had priorities that differed greatly from Greco-Roman traditions. Realism, for example, was no longer of paramount importance. Discuss the shift in stylistic and thematic conventions found in Byzantine art and how it relates to the changing social and political climate of Eurasia.
The focus of religious imagery is overwhelming. Its kind of a shame to see the humanism fade out almost completely. This could be due to a neccessity of faith to cope with social and political issues. Humans tend to lean heavy on things out of their control when their situation is out of their control. I appreciate the use of more abstract impressions of human form that we see in some of the tempura paintings.
Kind of a bummer to see the art sway so fiercely from humanism. Secular art was very rare and minimal. It makes me wonder if it was destroyed… or if it just wasn’t created.
The creation of icons and the intermittent periods of iconoclasm during the Byzantine era sheds new light on debate over the Second Commandment. How do you see Byzantine art in light of last week’s discussion of graven images?
Personally, the art is great, but the flavor is excessively religious. I’m not heavy on religion but based on the rules, id view this era as contradicting the second commandment. We can see the use of icons in all three sub wings, early, middle and late Byzantine. Some may argue that it was for teaching purposes but the art seems excessively decorative for merely being a teaching tool