This fascinating study reconstructs the tradition of the Legend of the True Cross in text and image, from its tentative beginnings in 4th-century Jerusalem to the culminating expression of its multi-layered cosmic content in 14th and 15th-century monumental cycles in Germany and Italy.

This book contributes to the flourishing interest in memory and the crusades. It offers a nuanced understanding of how medieval authors presented the crusades. It opens up new avenues for research into medieval texts and songs about the crusading movement.

Moore traces and re-interprets the significance of the architecture of the Christian Holy Land within changing religious and political contexts.

This volume builds upon the new worldwide interest in the global Middle Ages. It investigates the prismatic heritage and eclectic artistic production of Eastern Europe between the fourteenth and seventeenth centuries, while challenging the temporal and geographical parameters of the study of medieval, Byzantine, post-Byzantine, and early-modern art. Contact and interchange between primarily the Latin, Greek, and Slavic cultural spheres resulted in local assimilations of select elements that reshaped the artistic landscapes of regions of the Balkan Peninsula, the Carpathian Mountains, and further north. The specificities of each region, and, in modern times, politics and nationalistic approaches, have reinforced the tendency to treat them separately, preventing scholars from questioning whether the visual output could be considered as an expression of a shared history. The comparative and interdisciplinary framework of this volume provides a holistic view of the visual culture of these regions by addressing issues of transmission and appropriation, as well as notions of cross-cultural contact, while putting on the global map of art history the eclectic artistic production of Eastern Europe.

An investigation on ancient sources (patristic and liturgical) on the Cross and the Eucharist that sheds light on contemporary discussions.

This book offers a new appraisal of the ancestry and career of Godfrey of Bouillon (c.1060-1100), a leading participant in the First Crusade (1096-99), and the first ruler of Latin Jerusalem (1099-1100), the polity established by the crusaders after they captured the Holy City. While previous studies of Godfrey’s life have tended to focus on his career from the point at which he joined the crusade, this book adopts a more holistic approach, situating his involvement in the expedition in the light of the careers of his ancestors and his own activities in Lotharingia, the westernmost part of the kingdom of Germany. The findings of this enquiry shed new light on the repercussions of a range of critical developments in Latin Christendom in the eleventh and early twelfth centuries, including the impact of the ‘Investiture Conflict’ in Lotharingia, the response to the call for the First Crusade in Germany, Godfrey’s influence upon the course of the crusade, his role in its leadership, and his activities during the initial phases of Latin settlement in the Holy Land in its aftermath.

Forests, with their interlacing networks of trees and secret patterns of communication, are powerful entities for thinking-with. A majestic terrestrial community of arboreal others, their presence echoes, entangles, and resonates deeply with the human world. The essays collected here aim to highlight human encounters with the forest and its trees at the time of the European Middle Ages, when, whether symbol and metaphor, or actual and real, their lofty boughs were weighted with meaning. The chapters interrogate the pre-Anthropocene environment, reflecting on trees as metaphors for kinship and knowledge as they appear in literary, historical, art-historical, and philosophical sources. They examine images of trees and trees in-themselves across a range of environmental, material, and intellectual contexts, and consider how humans used arboreal and rhizomatic forms to negotiate bodies of knowledge and processes of transition. Looking beyond medieval Europe, they include discussion of parallel developments in the Islamic world and that of the Māori, the indigenous people of New Zealand.

Histories of artists’ personal possessions shed new light on the lives of their owners. Artists are makers of things. Yet, it is a measure of the disembodied manner in which we generally think about artists that we rarely consider the everyday items they own. This innovative book looks at objects that once belonged to artists, revealing not only the fabric of the eighteenth-century art world in France but also unfamiliar—and sometimes unexpected—insights into the individuals who populated it, including Jean-Antoine Watteau, François Boucher, Jean-Baptiste Greuze, and Elisabeth Vigée-LeBrun. From the curious to the mundane, from the useful to the symbolic, these items have one thing in common: they have all been eclipsed from historical view. Some of the objects still exist, like Jean-Honoré Fragonard’s color box and Jacques-Louis David’s table. Others survive only in paintings, such as JeanSiméon Chardin’s cistern in his Copper Drinking Fountain, or in documents, like François Lemoyne’s sword, the instrument of his suicide. Several were literally lost, including pastelist Jean-Baptiste Perronneau’s pencil case. In this fascinating book, the authors engage with fundamental historical debates about production, consumption, and sociability through the lens of material goods owned by artists. The free online edition of this open-access publication is at www.getty.edu/publications/artists-things/ and includes zoomable illustrations. Free PDF and EPUB downloads of the book are also available.

In Chosen Places. Constructing New Jerusalems in Slavia Orthodoxa, Jelena Erdeljan focuses on the Old Testament topic of the divinely-chosen status of Jerusalem and translatio Hierosolymi, including the history, process and media of formulating and disseminating this idea and its spatial-visual matrix in Christian visual culture. Firstly the study presents the case of Constantinople, the capital of the Byzantine Empire, as New Jerusalem, and secondly, in relation to Constatinople, discussion focuses on the cases of the capitals of Slavia Orthodoxa in the later Middle Ages: Turnovo, Belgrade and Moscow. The idea of Jerusalem corresponds with the idea of a mystical center, the center of the historical Christian world, which travels and follows the path of eschatologial realisation.

In Christian Images and Their Jewish Desecrators, historian Katherine Aron-Beller analyzes the common Christian charge that Jews habitually and compulsively violated Christian images, identifying this allegation as one that functioned alongside other anti-Jewish allegations such as ritual murder, blood libel, and host desecration to ultimately inform dangerous and long-lasting prejudices in medieval and early modern Europe. Through an analysis of folk tales, myths, legal proceedings, and religious art, Aron-Beller finds that narratives alleging that Jews committed violence against images of Christ, Mary, and the disciples flourished in Europe between the fifth and seventeenth centuries. She then explores how these narratives manifested differently across the continent and the centuries, finding that their potency reflected not Jewish actions per se, but Christians’ own concerns about slipping into idolatry when viewing depictions of religious figures. In addition, Aron-Beller considers Jews’ own attitudes toward Christian imagery and the ways in which they responded to and rejected—or embraced—such allegations. By examining how desecration allegations affected Jewish individuals and communities spanning Byzantium, medieval England, France, Germany, and early modern Spain and Italy, Aron-Beller demonstrates that this charge was a powerful expression of the Christian majority’s anxiety around committing idolatry and their eagerness to participate in practices of veneration that revolved around visual images—an anxiety that evolved through the centuries and persists to this day.