Type of ewer, usually of metal, used for the washing of hands in a liturgical or domestic context. It is often zoomorphic in form and usually has two openings, one for filling with water and the other for pouring. In their original usage aquamanilia expressed the symbolic significance of the lavabo, the ritual washing of the hands by the priest before vesting, before the consecration of the Eucharist and after mass. The earliest production of ...
John N. Lupia
Nigel J. Morgan
Liturgical book containing the psalms, readings from the scriptures, the Church Fathers or the lives of the saints, antiphons, and prayers that constitute the Divine Office for each day of the Christian Church year (see Service book). The Divine Office comprises the daily devotions observed at the eight canonical hours of the day (Matins, Lauds, Prime, Terce, Sext, None, Vespers, and Compline), arranged around the psalms, so that all 150 psalms are read each week. Its text covers two distinct sections: the Temporal (or Proper of Time), containing the offices for Sundays and festivals commemorating the life of Christ and the weekdays of the year; and the Sanctoral (or Proper of Saints), with offices for the feast days of saints. Supplementary offices for certain occasions, for instance the Office of the Dead and Little Office of the Virgin, were sometimes added to the daily office, and a full version of the Breviary usually includes the whole ...
Alison Manges Nogueira
Monumental, marble paschal
Essentially a papal letter concerning a matter of canonical discipline. Throughout the Middle Ages numerous collections of decretals were compiled, which served as the basis of ecclesiastical administration and canon law; in the 12th century they began to be extensively illustrated. Between the 12th and 15th centuries illustrated canon law manuscripts, primarily comprising decretals, were made and used throughout western Europe, with major centres of production located in such university cities as ...
Robert G. Calkins
Long scrolls, usually of parchment, containing the music and words of the liturgical chant for the Easter Vigil. Named after the opening word of the chant announcing Easter, ‘Exultet iam angelica turba coelorum …’, these rolls were used during the ceremony of the blessing and lighting of the Easter Candle, which symbolizes both the Pillar of Fire that led the Israelites through the wilderness and the Resurrection of Christ, the Light of the World, on Easter Day. This liturgy, derived from the Pontifical, is attributed to Bishop ...
Illuminated manuscript (Paris, Bib. N., MS. n.a.fr. 16251) made in Cambrai depicting 87 of an original set of 90 full-page illustrations of the Life of Christ and a Litany of the Saints accompanied by a Cistercian Calendar, a subject-list and captions to the illustrations. Comprised of 107 folios, the work was made ...
The medieval term mappa mundi (also forma mundi, historia/istoire) covers a broad array of maps of the world of which roughly 1100 survive. These have resisted systematic classification, but the clearly dominant type is one that aims at comprehensively symbolistic representation. Its early, schematic form is a disc composed of three continents surrounded and separated from one another by water (“T-O Map”) and associated with the three sons of Noah: Asia (Shem) occupies all of the upper half, Europe (Japhet) to the left and Africa (Ham) to the right share the lower half. Quadripartite cartographic schemes included the antipodes as a fourth continent, but the tripartite model was adopted by the large majority of the more developed world maps in use from the 11th century on and—with important variations—well into the Renaissance. While details were added as available space permitted, the Mediterranean continued to serve as the vertical axis and, with diminishing clarity, the rivers Don and Nile as the horizontal one. The map also continues to be ‘oriented’ towards Asia, where paradise sits at the very top. A circular ocean forms the perimeter and not infrequently the city of Jerusalem constitutes its centre....
Manual for religious and moral instruction commissioned by Philip III, King of France (reg 1270–85), from his confessor, the Dominican Frère Laurent. The work was finished in 1279–80 and was a literary success. Over 100 manuscript copies have survived, with printed editions appearing in the 15th century, and translations were made into English, Castilian, Catalan, Italian, Dutch and Occitan....
In its most general sense, spolia (pl., from Lat. spolium: ‘plunder’) denotes all artifacts re-employed in secondary contexts, from building blocks reused in a wall to pagan gems mounted on a Christian reliquary. It is a matter of debate whether this broad application of the term is justified, or whether it should be restricted to the relatively small subset of reused objects that were taken or ‘stripped’ (like spoils) from their original context, rather than found, purchased, inherited or otherwise acquired by non-violent means. It is likewise debated when the use of spolia should be considered meaningful, if at all. Arnold Esch defined five possible motives for using spolia: convenience, profanation, Christianization, political legitimation and aesthetic attraction. Michael Greenhalgh has argued for reducing the motives to three (at least with regard to marble): pragmatism, aesthetics and ideology; while Finbarr Barry Flood cautioned against reductive interpretations generated by any taxonomy, insisting that reused objects are mutable in meaning and capable of multiple interpretations during their life cycle....