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Focusing on mosaics, sculpture, paintings, jewelry, and silk, the author examines this artistic style as an expression of religious thought
During the building of an apartment house on the Via Latina in Rome in 1955 a small Christian catacomb was brought to light, a chance archaeological discovery that turned out to be a startling revelation. The architectural form and painted decoration of the catacomb were much remarked--not only were they exceptionally lavish, they also proved exceedingly difficult to fit into the traditional picture of the development of Christian art in late antique Rome. The Via Latina Catacomb: Imitation and Discontinuity in Fourth-Century Roman Painting is the first in-depth study of the monument in terms of its structure and function. A single question that arises from the monument itself serves to focus the discussion: Why was the last chamber in the catacomb made as a copy of one of the first? But the question is also one that demands a comprehensive approach. Thus the catacomb is examined with regard to its construction, plan, and architectural form, as well as its style of painting and imagery.
The story of how the Aeneid has been approached by various postclassical authors - including Shakespeare and Milton - not as an endorsement of the ideals of their societies, but as a model for poems that probed and challenged dominant values, just as Virgil himself had done centuries before.
The twelve studies contained in this second collection by Henry Maguire are linked together by a common theme, namely the relationship of Byzantine art to the imaginary. They show how art enabled the Byzantines not only to imagine the sacred events of the past, but also to visualize the invisible present by manifesting the spiritual world that they could not see. The articles are grouped around the following five topics: the depiction of nature by the Byzantines before and after iconoclasm, especially in portrayals of the earthly and the spiritual Paradise; the social functions and theological significance of classical artistic forms in Byzantine art after iconoclasm; the association between rhetoric and the visual arts in Byzantium, especially in contrast to the role played by liturgical drama in western medieval art; the relationship of the visual arts to Byzantine concepts of justice and the law, both human and divine; and portrayals of the two Byzantine courts, the imperial court on earth and the imagined court in heaven. The papers cover a wide range of media, including floor and wall mosaics, paintings in manuscripts and churches, ivory carvings, coins, and enamel work.
The Byzantines used imagery to communicate a wide range of issues. In the context of Iconoclasm - the debate about the legitimacy of religious art conducted between c. AD 730 and 843 - Byzantine authors themselves claimed that visual images could express certain ideas better than words. Vision and Meaning in Ninth-Century Byzantium deals with how such visual communication worked and examines the types of messages that pictures could convey in the aftermath of Iconoclasm. Its focus is on a deluxe manuscript commissioned around 880, a copy of the fourth-century sermons of the Cappadocian church father Gregory of Nazianzus which presented to the Emperor Basil I, founder of the Macedonian dynasty, by one of the greatest scholars Byzantium ever produced, the patriarch Photios. The manuscript was lavishly decorated with gilded initials, elaborate headpieces and a full-page miniature before each of Gregory's sermons. Forty-six of these, including over 200 distinct scenes, survive. Fewer than half however were directly inspired by the homily that they accompany. Instead most function as commentaries on the ninth-century court and carefully deconstructed both provide us with information not available from preserved written sources and perhaps more important show us how visual images communicate differently from words.