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Illuminated manuscripts are among the more intimate works of art surviving from the medieval period. The Queen Mary Psalter (c. 1316?-21) has long been recognized as one of the most outstanding English Gothic manuscripts. Its devotional texts are framed by an encyclopedic series of narrative images painted in a delicate and courtly style. The psalms are introduced by an Old Testament preface in which tinted drawings are explained by French captions. The psalm decoration incorp. a combination of framed illuminations of the life of Christ at the beginnings of important psalms, and tinted drawings in the bottom margin of every page that tell stories ranging from the bestiary to the lives of the saints. Winner of the 2000 Millennium Award. 100+ illus.
Established in 1917, the Index of Christian Art, located at Princeton University, is now the largest archive of medieval art in existence and the most specialized resource for the iconographer. Throughout its eighty-five years, it has justly been recognized as one of the most learned institutions for the study of the art and culture of the medieval world. The essays in this book, all by staff or scholars of the archive, highlight some of the current research in the archive and the scholarship for which it has been widely renowned. The studies cover art from the Late Antique period to the end of the fifteenth century and include most of the media represented in the archive, from manuscripts to sculpture to glass. From reinterpreting previous scholarship to making new insights into the medieval mind, they explore such themes as Jephtha's Daughter; Mary Magdalene; Saints Blaise, Paul, Joseph, and Elisabeth of Hungary; and topics including women in the Bibles moralis es, Late German sermons, the iconographic program at Bourges Cathedral, Franciscan devotional art, and a late medieval Islamic manuscript. This volume presents some of the most exciting and interdisciplinary approaches to the study of these subjects, from the home of medieval iconography in Princeton. The contributors are Adelaide Bennett, Lois Drewer, Ivan Great, Judith Golden, Gerald Guest, Margaret Jennings, Margaret Lindsey, Mika Natif, Lynn Ransom, Pamela Sheingorn, and A. E. Wright.
Glory be to God on high, and thanksgiving, and the voice of praise, who at one time by the mysteries of prophecy, at another by oracles from Heaven, again by the reading of the Gospel, and now by the mouth of preachers, in many ways and by divers channels, most sincerely urges and invites us to honor the Virgin Mary, the Queen of Heaven and of the Angels; that by her holy merits, most worthy of all acceptance, we, being delivered from the depths of hell, may be inscribed by her in the ranks of the angels. Aeterna Press
In Virgin Whore, Emma Maggie Solberg uncovers a surprisingly prevalent theme in late English medieval literature and culture: the celebration of the Virgin Mary’s sexuality. Although history is narrated as a progressive loss of innocence, the Madonna has grown purer with each passing century. Looking to a period before the idea of her purity and virginity had ossified, Solberg uncovers depictions and interpretations of Mary, discernible in jokes and insults, icons and rituals, prayers and revelations, allegories and typologies—and in late medieval vernacular biblical drama. More unmistakable than any cultural artifact from late medieval England, these biblical plays do not exclusively interpret Mary and her virginity as fragile. In a collection of plays known as the N-Town manuscript, Mary is represented not only as virgin and mother but as virgin and promiscuous adulteress, dallying with the Trinity, the archangel Gabriel, and mortals in kaleidoscopic erotic combinations. Mary’s "virginity" signifies invulnerability rather than fragility, redemption rather than renunciation, and merciful license rather than ascetic discipline. Taking the ancient slander that Mary conceived Jesus in sin as cause for joyful laughter, the N-Town plays make a virtue of those accusations: through bawdy yet divine comedy, she redeems and exalts the crime. By revealing the presence of this promiscuous Virgin in early English drama and late medieval literature and culture—in dirty jokes told by Boccaccio and Chaucer, Malory’s Arthurian romances, and the double entendres of the allegorical Mystic Hunt of the Unicorn—Solberg provides a new understanding of Marian traditions.
Sandy Bardsley examines the complex relationship between speech and gender in the fourteenth and fifteenth centuries and engages debates on the static nature of women's status after the Black Death. Focusing on England, Venomous Tongues uses a combination of legal, literary, and artistic sources to show how deviant speech was increasingly feminized in the later Middle Ages. Women of all social classes and marital statuses ran the risk of being charged as scolds, and local jurisdictions interpreted the label "scold" in a way that best fit their particular circumstances. Indeed, Bardsley demonstrates, this flexibility of definition helped to ensure the longevity of the term: women were punished as scolds as late as the early nineteenth century. The tongue, according to late medieval moralists, was a dangerous weapon that tempted people to sin. During the fourteenth and fifteenth centuries, clerics railed against blasphemers, liars, and slanderers, while village and town elites prosecuted those who abused officials or committed the newly devised offense of scolding. In courts, women in particular were prosecuted and punished for insulting others or talking too much in a public setting. In literature, both men and women were warned about women's propensity to gossip and quarrel, while characters such as Noah's Wife and the Wife of Bath demonstrate the development of a stereotypically garrulous woman. Visual representations, such as depictions of women gossiping in church, also reinforced the message that women's speech was likely to be disruptive and deviant.