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First published in 1993. The first modern study of the medium, this book considers stained glass in relation to architecture and other arts, and by examining contemporary documents, it throws valuable light on workshop organisation, prices and patronage.
Stained glass reached the height of its popularity in the Victorian period. But how did it become so popular and who was involved in this remarkable revival? The enthusiasm for these often exquisite pieces of artwork spread from specialist groups of antiquarians and architects to a much wider section of the Victorian public. By looking at stained glass from the perspective of both glass-painter and patron, and by considering how stained glass was priced, bought and sold, this enlightening study traces the emergence of the market for stained glass in Victorian England. Thus it contains new insights into the Gothic Revival and the relationship between architecture and the decorative arts. Beautifully illustrated with colour plates and black and white illustrations, this book will be valuable to those interested in stained glass and the wider world of Victorian art.
The medieval legend of the Grail, a tale about the search for supreme mystical experience, has never ceased to intrigue writers and scholars by its wildly variegated forms: the settings have ranged from Britain to the Punjab to the Temple of Zeus at Dodona; the Grail itself has been described as the chalice used by Christ at the Last Supper, a stone with miraculous youth-preserving virtues, a vessel containing a man's head swimming in blood; the Grail has been kept in a castle by a beautiful damsel, seen floating through the air in Arthur's palace, and used as a talisman in the East to distinguish the chaste from the unchaste. In his classic exploration of the obscurities and contradictions in the major versions of this legend, Roger Sherman Loomis shows how the Grail, once a Celtic vessel of plenty, evolved into the Christian Grail with miraculous powers. Loomis bases his argument on historical examples involving the major motifs and characters in the legends, beginning with the Arthurian legend recounted in the 1180 French poem by Chrtien de Troyes. The principal texts fall into two classes: those that relate the adventures of the knights in King Arthur's time and those that account for the Grail's removal from the Holy Land to Britain. Written with verve and wit, Loomis's book builds suspense as he proceeds from one puzzle to the next in revealing the meaning behind the Grail and its legends.
The part religion played in questions of national identity in early modern England is a familiar historical theme, yet little work has been done on how this worked culturally. Nowhere is this more visible than in the seeming contradiction of a militantly Protestant nation such as England, that had a high regard for Catholic art. It is this dichotomy, the tensions between art and anti-Catholicism, that forms the central investigation of this book. During the late seventeenth and eighteenth century, religious art was closely identified with idolatry, and the use of images was one of the most obvious markers of the boundary between Protestantism and Catholicism. This manifested itself in an unease about the status of the religious image in English society, which was articulated in religious tracts, anti-Catholic propaganda, polemical debate, court cases and numerous other places. In light of these attacks upon 'idolatry', the fact that a great deal of Catholic art was so highly regarded and sought after seems puzzling. By discussing English attitudes towards the works of Italian painters (including Raphael, Michelangelo and Domenichino) and the ways in which native artists sought appropriately Protestant ways of emulating them, this volume offers a fascinating perspective on the dichotomy that existed between English appreciation and disapproval of Catholic culture. By taking this cultural and artistic approach and applying it to the broader historical themes, a new and invigorating way of understanding religion and national identity is offered.
Traditionally the Reformation has been viewed as responsible for the rupture of the medieval order and the foundation of modern society. Recently historians have challenged the stereotypical model of cataclysm, and demonstrated that the religion of Tudor England was full of both continuities and adaptations of traditional liturgy, ritual and devoti
Archaeological excavation, architectural survey and historical research carried out between 1978 and 1993 have elucidated the origins and early development of Wells Cathedral. Study concentrated primarily on the cloister and its adjuncts, and excavation took place in the adjoining ‘Camery’ garden. Here lay an ancient cemetery and the foundations of a succession of demolished buildings, ranging in date from Roman to post-medieval. Collectively, these enshrined a continuous development of religious and sepulchral activity, probably from the fourth to the mid-sixteenth century; secular uses followed. Adjacent to the Camery are the springs from which Wells takes its name. The first mention of the ‘holy well’ and minster church of St Andrew is in A.D. 766. Excavation yielded a complex stratigraphic sequence, demonstrating how an anonymous late Roman mausoleum burial probably provided the raison d’être for the development of a Middle Saxon cemetery and chapel, and hence for the origins of Wells Cathedral itself in 909. The establishment of this sequence is uniquely important in the history of English cathedral archaeology and sets Wells alongside developments in continental Europe.
The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish, Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement. The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.