Emerging Iconographies of Medieval Rome examines the development of Christian iconographies that had not yet established themselves as canonical images, but which were being tried out in various ways in early Christian Rome. This book focuses on four different iconographical forms that appeared in Rome during the eighth and ninth centuries: the Anastasis, the Transfiguration, the Maria Regina, and the Sickness of Hezekiah—all of which were labeled “Byzantine” by major mid-twentieth century scholars. The trend has been to readily accede to the pronouncements of those prominent authors, subjugating these rich images to a grand narrative that privileges the East and turns Rome into an artistic backwater. In this study, Annie Montgomery Labatt reacts against traditional scholarship which presents Rome as merely an adjunct of the East. It studies medieval images with formal and stylistic analyses in combination with use of the writings of the patristics and early medieval thinkers. The experimentation and innovation in the Christian iconographies of Rome in the eighth and ninth centuries provides an affirmation of the artistic vibrancy of Rome in the period before a divided East and West. Labatt revisits and revives a lost and forgotten Rome—not as a peripheral adjunct of the East, but as a center of creativity and artistic innovation.

Between the late seventh and the mid-ninth centuries, a debate about sacred images – conventionally addressed as ‘Byzantine iconoclasm’ – engaged monks, emperors, and popes in the Mediterranean area and on the European continent. The importance of this debate cannot be overstated; it challenged the relation between image, text, and belief. A series of popes staunchly in favour of sacred images acted consistently during this period in displaying a remarkable iconophilia or ‘love for images’. Their multifaceted reaction involved not only council resolutions and diplomatic exchanges, but also public religious festivals, liturgy, preaching, and visual arts – the mass-media of the time. Embracing these tools, the popes especially promoted themes related to the Incarnation of God – which justified the production and veneration of sacred images – and extolled the role and the figure of the Virgin Mary. Despite their profound influence over Byzantine and western cultures of later centuries, the political, theological, and artistic interactions between the East and the West during this period have not yet been investigated in studies combining textual and material evidence. By drawing evidence from texts and material culture – some of which have yet to be discussed against the background of the iconoclastic controversy – and by considering the role of oral exchange, Iconophilia assesses the impact of the debate on sacred images and of coeval theological controversies in Rome and central Italy. By looking at intersecting textual, liturgical, and pictorial images which had at their core the Incarnate God and his human mother Mary, the book demonstrates that between c.680–880, by unremittingly maintaining the importance of the visual for nurturing beliefs and mediating personal and communal salvation, the popes ensured that the status of sacred images would remain unchallenged, at least until the Protestant Reformation in the sixteenth century.

Integrates the evidence for ninth-century Rome derived from standing remains and their decorations, objects in museum and library collections, contemporaneous documents, and recent archaeology in order to create an interdisciplinary space defined as 'history in art'. A sequel to the author's Rome in the Eighth Century (Cambridge, 2020).

We are formed by the images we view. From classical art to advertisements and from news photos to social media, the images we look at mold our ideas of race, gender, and class. They shape how we love God and our neighbor. This practical guide helps us look closely at and understand how a wide variety of images make meaning as aesthetic and cultural objects. Elissa Yukiko Weichbrodt teaches us how to learn from art rather than critique it and how to respond to images in Christian ways, allowing them to positively transform us and how we love. The book includes twenty-three images, most in full color, that range from classical European paintings to Central African sculpture, from Chinese ink painting to political propaganda, and from stark anthropological photographs to unconventional installations.

Tirades against legal theatrics are nearly as old as law itself, and yet so is the age-old claim that law must not merely be done: it must be "seen to be done." Law as Performance traces the history of legal performance and spectatorship through the early modern period. Viewing law as the product not merely of edicts or doctrines but of expressive action, it investigates the performances that literally created law: in civic arenas, courtrooms, judges' chambers, marketplaces, scaffolds, and streets. It examines the legal codes, learned treatises, trial reports, lawyers' manuals, execution narratives, rhetoric books, images (and more) that confronted these performances, praising their virtues or denouncing their evils. In so doing, it recovers a long, rich, and largely overlooked tradition of jurisprudential thought about law as a performance practice. This tradition not only generated an elaborate poetics and politics of legal performance. It provided western jurisprudence with a set of constitutive norms that, in working to distinguish law from theatrics, defined the very nature of law. In the crucial opposition between law and theatre, law stood for cool deliberation, by-the-book rules, and sovereign discipline. Theatre stood for deceptive artifice, entertainment, histrionics, melodrama. And yet legal performance, even at its most theatrical, also appeared fundamental to law's realization: a central mechanism for shaping legal subjects, key to persuasion, essential to deterrence, indispensable to law's power, —as it still does today.

Chrysovalantis Kyriacou examines how memories of the pre-Christian past, Christian militarism, power struggles, and ethnoreligious encounters have left their long-term imprint on Cypriot culture. One of the most impressive examples of this phenomenon is the preservation and transformative adaptation of Byzantine heroic themes, motifs, and symbols in Cypriot folk songs. By combining a variety of written sources and archaeological material in his interdisciplinary examination, the author reconstructs the image of the Byzantine warrior hero in the songs, recovering the mentalities of overshadowed social protagonists and stressing the role of subaltern communities as active agents in the shaping of history.

Experiencing the Last Judgement opens up new ways of understanding a Byzantine image type that has hitherto been considered largely uniform in its manifestations and to a great extent frightening, coercive and paralysing. It moves beyond a purely didactic understanding of the Byzantine image of the Last Judgement, as a visual eschatological text to be ‘read’ and learned from, and proposes instead an appreciation of each unique image as a dynamic site to be experienced. Paintings, icons and mosaics from the tenth to the fourteenth century, from inside and outside of the Byzantine Empire, are placed within their specific socio-historical milieus, their immediate decorative programmes and their architectural contexts to demonstrate that each unique image constituted a carefully orchestrated and immersive experience of judgement. Each case study outlines the differences that exist in reality between these images that are often subsumed under one iconographic label, making a case against condensing dynamic, lived images into apparently static pictorial ‘types’. Images of the Last Judgement needed the body, mind and memory of the viewer for the creation of meaning, and so the experience of these images was unavoidably spatial, gendered, corporeal, mnemonic, emotional, rhetorical and most often liturgical. Unpacking Byzantine images of judgement in light of these various facets of experience for the first time helps to elucidate the interaction of past individuals with the image, and the ways in which such encounters were intended to benefit the communities that made and lived alongside them.

Why is something a masterpiece? Art History 101 . . . Without the Exams is about revisiting famous works of art that we may have studied in an art history class or seen in a textbook. Each discussion delves into one great masterpiece and asks the questions that help us understand how it has shaped history. What is the piece about? How did the original owner look at this piece? Where was it originally placed? Why is it in this museum now? How did it get famous? From the sixth-century mosaics of Ravenna and the painted bulls of Altamira, Spain, dated 12,500 BCE, to an incense burner from twelfth-century Seljuk Iran, frescoes from a Late Byzantine funerary chapel, and masterworks by Botticelli, Caravaggio, Monet, and Sargent, this book shows readers how to look closely. It welcomes us to the joy of art history—but without the papers, notes, and exams.

Essays on aspects of iconography as manifested in the material culture of medieval England.

In this book, Liz James offers a comprehensive history of wall mosaics produced in the European and Islamic middle ages. Taking into account a wide range of issues, including style and iconography, technique and material, and function and patronage, she examines mosaics within their historical context. She asks why the mosaic was such a popular medium and considers how mosaics work as historical 'documents' that tell us about attitudes and beliefs in the medieval world. The book is divided into two part. Part I explores the technical aspects of mosaics, including glass production, labour and materials, and costs. In Part II, James provides a chronological history of mosaics, charting the low and high points of mosaic art up until its abrupt end in the late middle ages. Written in a clear and engaging style, her book will serve as an essential resource for scholars and students of medieval mosaics.