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This volume offers an overview of Byzantine manuscript illustration, a central branch of Byzantine art and culture. Just like written texts, illustrations bear witness to Byzantine material culture, imperial ideology and religious beliefs, as well as to the development and spread of Byzantine art. In this sense illustrated books reflect the society that produced and used them. Being portable, they could serve as diplomatic gifts or could be acquired by foreigners. In such cases they became “emissaries” of Byzantine art and culture in Western Europe and the Arabic world. The volume provides for the first time a comprehensive overview of the material, divided by text categories, including both secular and religious manuscripts, and analyses which texts were illustrated in Byzantium, and how. Contributors are Justine M. Andrews, Leslie Brubaker, Annemarie W. Carr, Elina Dobrynina, Maria Evangelatou, Maria Laura Tomea Gavazzoli, Markos Giannoulis, Cecily Hennessy, Ioli Kalavrezou, Maja Kominko, Sofia Kotzabassi, Stavros Lazaris, Kallirroe Linardou, Vasileios Marinis, Kathleen Maxwell, Georgi R. Parpulov, Nancy P. Ševčenko, Jean-Michel Spieser, Mika Takiguchi, Courtney Tomaselli, Marina Toumpouri, Nicolette S. Trahoulia, Vasiliki Tsamakda, and Elisabeth Yota.
The Getty Museum’s collection of illuminated manuscripts, featured in this book, comprises masterpieces of medieval and Renaissance art. Dating from the tenth to the sixteenth century, they were produced in France, Italy, Belgium, Germany, England, Spain, Poland, and the eastern Mediterranean. Among the highlights are four Ottonian manuscripts, Romanesque treasures from Germany, Italy, and France, an English Gothic Apocalypse, and late medieval manuscripts painted by such masters as Jean Fouquet, Girolamo da Cremona, Simon Marmion, and Joris Hoefnagel. Included are glistening liturgical books, intimate and touching devotional books for private use, books of the Bible, lively histories by Giovanni Boccaccio and Jean Froissart, and a breathtaking Model Book of Calligraphy.
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.
Written over nearly three decades, the fifteen essays involve the three a's of the title, art, agency, and appreciation. The first refers to the general subject matter of the book, Byzantine art, chiefly painting, of the twelfth through the fourteenth centuries, the second to its often human-like agency, and the last to its historical reception. Responding to different issues and perspectives that have animated art history and Byzantine studies in recent decades, the essays have wide theoretical range from art historical formalism, iconography, archaeology and its manuscript equivalent codicology, to statistics, patronage, narratology, and the histories of science and collecting. The series begins with art works themselves and with the imagery and iconography of church decoration and manuscript illumination, shifts to the ways that objects act in the world and affect their beholders, and concludes with more general appreciations of Byzantine art in case studies from the thirteenth century to the present.
This book explores the range of images in Byzantine art known as donor portraits. It concentrates on the distinctive, supplicatory contact shown between ordinary, mortal figures and their holy, supernatural interlocutors. The topic is approached from a range of perspectives, including art history, theology, structuralist and post-structuralist anthropological theory, and contemporary symbol and metaphor theory. Rico Franses argues that the term 'donor portraits' is inappropriate for the category of images to which it conventionally refers and proposes an alternative title for the category, contact portraits. He contends that the most important feature of the scenes consists in the active role that they play within the belief systems of the supplicants. They are best conceived of not simply as passive expressions of stable, pre-existing ideas and concepts, but as dynamic proponents in a fraught, constantly shifting landscape. The book is important for all scholars and students of Byzantine art and religion.