- Art History, Medieval Cartography, Pilgrimage and travel to the Holy Land, Material culture of religion, Crusader Art and Architecture, Maps and Society, and 17 morePilgrimage, Medieval and Renaissance Maps, Pilgrimage and Art, Holy Land Studies, Crusader Jerusalem, Visual Culture, Religious art, Medieval Art, History of Art, Cultural Landscapes, Mediaeval Cult of Relics and Saints, Medieval Studies, Early Modern Europe, Early Modern Art and Visual Culture, Visual Studies, Christian Iconography, and CRUSADER KINGDOM OF JERUSALEMedit
This book offers a way of reading maps of the Holy Land as visual imagery with religious connotations. Through a corpus of representative examples created between the sixth and the nineteenth centuries, it studies the maps as iconic... more
This book offers a way of reading maps of the Holy Land as visual imagery with religious connotations. Through a corpus of representative examples created between the sixth and the nineteenth centuries, it studies the maps as iconic imagery of an iconic landscape and analyses their strategies to manifest the spiritual quality of the biblical topography, to support religious tenets, and to construct and preserve cultural memory.
Maps of the Holy Land have thus far been studied with methodologies such as cartography and historical geography, while the main question addressed was the reliability of the maps as cartographic documents. Through another perspective and using the methodology of visual studies, this book reveals that maps of the Holy Land constructed religious messages and were significant instruments through which different Christian cultures (Byzantine, Catholic, Protestant, and Greek Orthodox) shaped their religious identities. It does not seek to ascertain how the maps delivered geographical information, but rather how they utilized the geographical information in formulating religious and cultural values.
Through its examination of maps of the Holy Land, this book thus explores both Christian visual culture and Christian spirituality throughout the centuries.
http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503585260-1
Maps of the Holy Land have thus far been studied with methodologies such as cartography and historical geography, while the main question addressed was the reliability of the maps as cartographic documents. Through another perspective and using the methodology of visual studies, this book reveals that maps of the Holy Land constructed religious messages and were significant instruments through which different Christian cultures (Byzantine, Catholic, Protestant, and Greek Orthodox) shaped their religious identities. It does not seek to ascertain how the maps delivered geographical information, but rather how they utilized the geographical information in formulating religious and cultural values.
Through its examination of maps of the Holy Land, this book thus explores both Christian visual culture and Christian spirituality throughout the centuries.
http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503585260-1
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Proskynetaria - Ottoman-era paintings of the Holy Land on textiles, made in Jerusalem for Christian pilgrims - are studied as icons of iconic landscape. The paintings and the biblical land are considered as a chain of topographical media... more
Proskynetaria - Ottoman-era paintings of the Holy Land on textiles, made in Jerusalem for Christian pilgrims - are studied as icons of iconic landscape. The paintings and the biblical land are considered as a chain of topographical media that mediated between the faithful and the absent divinity, and fortified faith. The stimulating nature of the biblical landscape is my point of departure in examining the paintings as a means of concretizing religious values, as substitutes for the biblical land in remote places, and as cultural instruments for constructing individual and collective identities.
Keywords: visual conceptualization of a holy landscape, Christian Hajj, pilgrimage souvenirs from the Holy Land, Eastern Christianity
Keywords: visual conceptualization of a holy landscape, Christian Hajj, pilgrimage souvenirs from the Holy Land, Eastern Christianity
Research Interests: Visual Studies, Art History, Pilgrimage, History of Cartography, Eastern Christianity, and 12 moreCultural Memory, 18th and 19th Century, Christian Iconography, Pilgrimage and Art, Religious art, Pilgrimage and travel to the Holy Land, Jerusalem, Cultural Landscape, Icons, Christian Art, Holy Land Mapping, and Hajj Pilgrims
It has recently been claimed that the Madaba map illustrates notions of law and ownership, and that it was displayed in a hall with secular functions. The present article rejects this claim, asserting that while we have insufficient... more
It has recently been claimed that the Madaba map illustrates notions of law and ownership, and that it was displayed in a hall with secular functions. The present article rejects this claim, asserting that while we have insufficient evidence for determining the building’s context, the map speaks in religious language. I argue that the Madaba map conveyed the very same message communicated by both early Christian typological imagery and Palestinian pilgrimage art, suggesting that apart from conceptualizing the topography of Palestine in religious terms and as a sacred space, the map gave expression to the theological notion of Fulfilment.
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Three installations of the “Stations of the Cross,” established as stational urban exhibitions across London, Washington, D.C., and New York in 2016, 2017, and 2018 (respectively), are the focus of this article, which examines the... more
Three installations of the “Stations of the Cross,” established as stational urban exhibitions across London, Washington, D.C., and New York in 2016, 2017, and 2018 (respectively), are the focus of this article, which examines the significance of the Via Dolorosa in Western culture and the role that visual media embodying this sacred topography have played in pre-modern and contemporary Western societies. It studies the contemporary installations in relation to sixteenth-century trend of superimposing the Via Dolorosa upon Western towns, and shows that the contemporary installations used the paradigm of the fourteen stations to contextualize themes that are entirely unrelated to Jerusalem or the Gospels but are highly significant within twenty-first-century Western cultural discourse. It discusses the way in which these installations bridged the gap between religious and secular worldviews in a post-secular age, studying them as a form of post-secular art.
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This article reconstructs the Holy Land installation that Frederick III, Elector of Saxony, established in the All-Saints’ Church in Wittenberg at the beginning of the 16th century. It relates this display of relics and pilgrimage imagery... more
This article reconstructs the Holy Land installation that Frederick III, Elector of Saxony, established in the All-Saints’ Church in Wittenberg at the beginning of the 16th century. It relates this display of relics and pilgrimage imagery to the contemporary European cult of the Holy Land, and argues that this installation played a role in Frederick’s attainment of cultural hegemony in his land. In 1517, while Frederick, using relics and indulgences, encouraged Catholic worship at All-Saints’ to a record level, Luther nailed his Theses on the doors of that church and initiated the Reformation. This article explores the different fates of Holy Land objects following the Reformation – destruction, survival or adaptation into the new Protestant iconography – and argues that they played a part in the cultural transition that held in Wittenberg. Furthermore, it discusses the significance of the Holy Land in constructing cultural values and identities for both Catholics and Protestants. Keywords: Frederick III the “Wise,” Lucas Cranach the Elder, Martin Luther, Holy Land relics and book of relics, Holy Land imagery, map of the Holy Land, pilgrimage, indulgences, Reformation, cultural hegemony.
Research Interests: Visual Studies, German History, Material Culture Studies, Pilgrimage, Devotional Shrines, and 15 more16th Century (History), Cultural Memory, European culture, Relics (Religion), 18th Century, Visual and Cultural Studies, Religious art, Martin Luther, Pilgrimage and travel to the Holy Land, Jerusalem, Holy Land Studies, Indulgences, Lucas Cranach, Maps of the Holy Land, and Protestant Reformation and Art
The article explores the Jewish approach towards the biblical land as this was reflected in Jewish maps of that land, and points to the formation of the visual motif of Messianic Jerusalem in Jewish art. KEYWORDS: maps of the Promised... more
The article explores the Jewish approach towards the biblical land as this was reflected in Jewish maps of that land, and points to the formation of the visual motif of Messianic Jerusalem in Jewish art.
KEYWORDS: maps of the Promised Land /the Holy Land, a Jewish map made in Mantua in 1560s, a map in the Amsterdam Haggadah (1695), Erhard Reuwich, Rashi, Exodus, Borders of Canaan, Tribes of Israel, Messianic Jerusalem, 'East Gate', Menorah, Feast of Tabernacle, cultural memory.
KEYWORDS: maps of the Promised Land /the Holy Land, a Jewish map made in Mantua in 1560s, a map in the Amsterdam Haggadah (1695), Erhard Reuwich, Rashi, Exodus, Borders of Canaan, Tribes of Israel, Messianic Jerusalem, 'East Gate', Menorah, Feast of Tabernacle, cultural memory.
Research Interests: Cartography, Iconography, Art History, Jewish Studies, Maps and Society, and 14 moreMidrash, Jewish Messianism, Visual and Cultural Studies, Pilgrimage and travel to the Holy Land, Jerusalem, Early Modern Visual Culture, Cultural Landscape, Holy Land Studies, Rashi, Jewish Art, Art and Religion, Holy Land Mapping, Passover Haggadah, and Maps of the Holy Land
Research Interests: Cartography, Iconography, Visual Culture, Pilgrimage, History of Cartography, and 11 moreMedieval Cartography, Maps and Society, Christian Iconography, Land of Israel Studies, Pilgrimage and travel to the Holy Land, Jerusalem, Fifteenth and Sixteenth century culture, Holy Land Studies, Medieval and Renaissance Maps, 15th Century, and Maps of the Holy Land
The article offers a reconstruction of a chapel, set up in England in the 1470s to commemorate a pilgrimage to the Holy Land. The reconstruction follows information drawn from the founder’s will. Made up of architectural components,... more
The article offers a reconstruction of a chapel, set up in England in the 1470s to commemorate a pilgrimage to the Holy Land. The reconstruction follows information drawn from the founder’s will. Made up of architectural components, paintings, wooden models, stones, maps, and a manuscript narrative, the composition was designed to evoke the Holy Land in England. A map of the Holy Land preserved in the Bodleian Library seems to be the only component to have survived. The article studies the installation in relation to the widespread European tradition of relocating the Holy Land to Europe, and discusses in greater detail the incorporation of a map of the Holy Land into the category of fifteenth-century devotional imagery. The first section of the article outlines the principal layout of the chapel as it emerges from the formulation of the rubrics. The second section details the collection of objects deposited in the chapel. A comparison with fifteenth-century devotional and pilgrimage imagery enables us to specify the exact composition of items. The third section focuses on the map of the Holy Land, discussing several features exclusive to MS Douce 389 as well as general features of the format. The last section presents the installation as an elaborate mimesis of the Holy Land.
Research Interests: Cultural History, Cultural Studies, Cartography, Art History, Late Middle Ages, and 30 moreMaterial Culture Studies, Visual Culture, Pilgrimage, Mediterranean Studies, Devotional Shrines, Cultural Memory, Medieval Cartography, History of Art, Medieval England, European identity, Relics (Religion), Christian Spirituality, Medieval Art, Visual and Cultural Studies, Pilgrimage and Art, Religious art, Pilgrimage and travel to the Holy Land, Jerusalem, Late Medieval Religion, Monasticism and Devotion, Cultural Landscape, Fifteenth and Sixteenth century culture, Medieval wills, Holy Land Studies, Holy Sepulchre, Medieval Devotional Culture, 15th Century, Material Culture and Religion, Devotional Objects, Medieval Travels and Travellers, and Maps of the Holy Land
A new reading of two charters promulgated in Acre in 1198 and 1235, in conjunction with a fourteenth-century plan of the city (made by Paolino Veneto in 1320s), allows for the reconstruction of a small area in the northern part of Acre,... more
A new reading of two charters promulgated in Acre in 1198 and 1235, in conjunction with a fourteenth-century plan of the city (made by Paolino Veneto in 1320s), allows for the reconstruction of a small area in the northern part of Acre, in close proximity to the Hospitaller compound. It throws light on the urban development in this part of the city during the first decades of the thirteenth century.
Research Interests: Cartography, Medieval History, Medieval Studies, Levantine Archaeology, Medieval Cartography, and 12 moreCrusader Archaeology, History of Crusades, Maps and Society, Medieval wills, The military religious orders of the Middle Ages : the Hospitallers, the Templars, the Teutonic knights, and others, Holy Land Studies, Medieval Cities and Urbanism, Acre-Akko-Akka, CRUSADER KINGDOM OF JERUSALEM, Archaeology of the Levant, Thirteenth Century, and Thirteenth and Fourteenth century Mediterranean History
על ציור של ירושלים מן המאה ה-17 שהתגלה בעת שיפוץ חנות האופנה ״אוסקר דה לה רנטה״ בפריז
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מפה ״אנונימית״ שנרכשה במחיר מציאה ונתרמה לספרייה הלאומית התבררה כיצירה של האמן הגרמני לוקאס קראנך האב וכאחת המפות החשובות ביותר של ארץ הקודש
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האיקונה של ארץ הקודש ממנזר המצלבה שבישרה גאולה בתבנית טופוגרפית, מחכה לגאולתה שלה
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במפה היהודית מבטא המקדש את התקווה לשיבת ציון ובמפה הנוצרית - את הגאולה בדמות הפסיון של ישו
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The Monastery of the Holy Cross is located approximately two miles west of the Old City of Jerusalem, that is about two miles away from the Church of the Holy Sepulchre, the site of the Crucifixion and burial of Christ. The monastery’s... more
The Monastery of the Holy Cross is located approximately two miles west of the Old City of Jerusalem, that is about two miles away from the Church of the Holy Sepulchre, the site of the Crucifixion and burial of Christ. The monastery’s original construction dates back to the 11th century, and as its name implies, it is deeply connected to the Cross of the Crucifixion. The interesting question is: in what sense was the monastery connected to the Cross, and when and why was this connection established?
https://www.medievalists.net/2023/09/place-become-holy/
https://www.medievalists.net/2023/09/place-become-holy/
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This article shows that the earlier Western type of Holy Land map – sometimes referred to in research as ‘situs Jerusalem map’ – was conceived in relation to the increase in Western pilgrimage to Jerusalem and on the basis of a new genre... more
This article shows that the earlier Western type of Holy Land map – sometimes referred to in research as ‘situs Jerusalem map’ – was conceived in relation to the increase in Western pilgrimage to Jerusalem and on the basis of a new genre of pilgrimage guides that appeared in the West in the first years of the century. It examines the strategy by which this type of map conceptualized the biblical topography as a physical reflection of Christ’s life (in relation to the devotion to the humanity of Christ) and explores the potential use of this map as an aid for conducting a virtual pilgrimage to Jerusalem (at a time when the concept and practice of embarking on a virtual pilgrimage through visual imagery had not yet been developed in the West).
My argument is that the earliest Western type of Holy Land map was formulated in a purely religious context — not in relation to the Crusader enterprise and ideology — and that this type of map was a pure devotional image.
My argument is that the earliest Western type of Holy Land map was formulated in a purely religious context — not in relation to the Crusader enterprise and ideology — and that this type of map was a pure devotional image.
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The article presents two maps of the Holy Land made by two pilgrims who made a joint journey to the Holy Land in 1458: the Italian nobleman Gabriele Capodilista and the English scholar and monk William Wey. The article studies both maps... more
The article presents two maps of the Holy Land made by two pilgrims who made a joint journey to the Holy Land in 1458: the Italian nobleman Gabriele Capodilista and the English scholar and monk William Wey. The article studies both maps in relation to the contexts in which they were displayed (either as part of a pilgrimage manuscript or as a devotional installation evoking the Holy Land), and analyses their two modes of expression for the cultural significance of the cartographic image of the Holy Land to late medieval European society. As the article shows, the maps had an additional message to communicate, above and beyond a simple description of the itinerary of a pilgrimage. They were visual representations that evoked the virtue and significance of a land that played a major role in the formation of European identity, and therefore, were in themselves a means for reinforcing collective memory and cultural identity. They could offer the European viewer a bridge across the Mediterranean to his or her symbolic place of identity.
Research Interests: Cartography, Art History, Material culture of religion, Visual Culture, Pilgrimage, and 15 moreIllumination (Manuscripts, Books), Cultural Memory, Medieval Cartography, History of Art, Medieval Art, Pilgrimage and travel to the Holy Land, Jerusalem, Fifteenth and Sixteenth century culture, Maps, Medieval Art, Illuminated Manuscripts, Medieval History, Female spirituality in the Middle and Modern Ages, Illuminated manuscripts, Devotional Objects, Virtual Pilgrimage, and Devotional Art
The Way of the Cross in Romans-sur-Isère (in the Drôme department of south-eastern France) was built as a copy of a copy of a copy. According to the seventeenth-century author Pierre Archange de Clairmont, after the fall of Acre the... more
The Way of the Cross in Romans-sur-Isère (in the Drôme department of south-eastern France) was built as a copy of a copy of a copy. According to the seventeenth-century author Pierre Archange de Clairmont, after the fall of Acre the Knights of Saint John settled in Rhodes and erected a path of seven pillars to memorialize the Way of the Cross, using accurate measurements taken in Jerusalem. In 1504 the Commander of the Hospitallers in Rhodes, Pierre d’Englisberg, became the commander of the Order in Fribourg (Switzerland), where he constructed an imitation of the installation he knew from Rhodes. In December 1515 a wealthy French merchant, Romanet Boffin, visited Fribourg on business and was impressed by the installation. He asked the town’s permission to measure it and to construct a replica in his town, Romans-sur-Isère, and so he did. The complex that Boffin erected is almost unknown in the scholarly research on replications of Jerusalem in Europe. In this paper I outline the various phases of this French monument over the centuries and discuss its significance for the town and for the French society in different periods. I show how this unique installation played a role in the constant rivalry between the local church and the ever-stronger secular urban power as well as between different Christian parties, Catholic and Protestant. Finally, I confront the dilemma posed by its renovation and possible functions in the twenty-first century.
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The fall of a great city is a crucial historical moment, and the more so when the city is Jerusalem − a holy place, the City of God. The image of such an event remains deeply engraved in the collective memory; it relies on visual... more
The fall of a great city is a crucial historical moment, and the more so when the city is Jerusalem − a holy place, the City of God. The image of such an event remains deeply engraved in the collective memory; it relies on visual depictions no less than on textual descriptions. This paper deals with the image of the conquest of Jerusalem, as it is presented by the conqueror. It focuses on the Crusader conquest in illuminations made nearly 150 years after the event, and compares these to two images of much later conquests – the British in 1917 and the Israeli in 1967. I aim to show that when it comes to an image of the battle for the Holy City, conquerors tend to be impelled by similar ideals and goals, whatever the differences in time, methods of warfare, and media.
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Pilgrims always considered the geography of the Holy Land both as evidence and as memory. In their view, the sacred events had left an imprint on the physical space of the land and altered it forever, with the landscape itself preserving... more
Pilgrims always considered the geography of the Holy Land both as evidence and as memory. In their view, the sacred events had left an imprint on the physical space of the land and altered it forever, with the landscape itself preserving divine grace. The article examines the image of the Holy Land as conveyed through the medium of mapping. This is done by means of a representative selection of four maps, made in four different periods, in the Orthodox East and the Latin West. The four maps – the sixth-century Byzantine Madaba Map, a twelfth-century Latin circular map, a late fifteenth-century western printed map, and a large eighteenth-century picture-map from Ottoman Palestine – represent four characteristic phases of cartographic delineation. The article analyses the Holy Land map as iconic representation of an iconic landscape. The aim of the article is to view both the landscape and the map of the Holy Land through the narrative of pilgrimage and to show how the two might be regarded as a chain of icons, offering the pilgrim a vision of the invisible divine.
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Research Interests: Iconography, Art History, Levantine Archaeology, Medieval Archaeology, Medieval Art, and 8 moreJerusalem, Crusader Art and Architecture, Holy Land Studies, Byzantine art, Jerusalem Archaeology, CRUSADER KINGDOM OF JERUSALEM, Archaeology of the Levant, and Byzantine and post-byzantine icons and frescoes
Research Interests: Iconography, Art History, Visual Culture, Pilgrimage, Cultural Landscapes, and 16 moreEastern Christianity, Cultural Memory, History of Art, Christian Iconography, Pilgrimage and Art, Religious art, Land of Israel Studies, Pilgrimage and travel to the Holy Land, Jerusalem, Early Modern Art and Visual Culture, Holy Land Studies, Medieval and Renaissance Maps, Christian Art, Holy Places, Maps of the Holy Land, and Greek Orthodox Art
הסדרה ירושלים לדורותיה מגוללת את תולדות העיר ירושלים לאורך כארבעת אלפים שנה, מראשית האלף השני לפסה"נ - תקופה הברונזה התיכונה - ועד אמצע המאה העשרים לסה"נ - ערב הקמתה של מדינת ישראל. הסדרה עוסקת בתולדות העיר, עומדת על סוד מעמדה המיוחד... more
הסדרה ירושלים לדורותיה מגוללת את תולדות העיר ירושלים לאורך כארבעת אלפים שנה, מראשית האלף השני לפסה"נ - תקופה הברונזה התיכונה - ועד אמצע המאה העשרים לסה"נ - ערב הקמתה של מדינת ישראל. הסדרה עוסקת בתולדות העיר, עומדת על סוד מעמדה המיוחד בהיסטוריה ובזיכרון של עמים, דתות ותרבויות ומסבירה מה מייחד אותה ומעניק לה חיוניות היסטורית שנים כה רבות.
היא מתחקה אחר הגורמים שעשו אותה מוקד של התעניינות כלל-עולמית, ונדרשת לשאלה כיצד זכתה למעמד מיוחד לא רק במישור ההיסטורי-הראלי, אלא גם במישור המטא-היסטורי, וכיצד נתייחד לה מקום מרכזי בעולם הנחמה בחזון אחרית הימים.
היחידה הרביעית - ירושלים בתקופה הביזנטית - עוסקת בתהליך הפיכתה של ירושלים מעיר רומית פגאנית בעלת עבר יהודי עשיר לעיר נוצרית. הדיון עוקב אחר התחזקות מעמדה של ירושלים בתודעה הנוצרית ובמדרג הכנסייתי, והפיכתה למוקד עלייה לרגל ולעיר נוצרית קדושה. כן עוסקת היחידה בשינוי פניה של העיר ובמעורבותם של הבישופים שעמדו בראשה במחלוקות התאולוגיות שהסעירו את האימפריה הביזנטית.
היא מתחקה אחר הגורמים שעשו אותה מוקד של התעניינות כלל-עולמית, ונדרשת לשאלה כיצד זכתה למעמד מיוחד לא רק במישור ההיסטורי-הראלי, אלא גם במישור המטא-היסטורי, וכיצד נתייחד לה מקום מרכזי בעולם הנחמה בחזון אחרית הימים.
היחידה הרביעית - ירושלים בתקופה הביזנטית - עוסקת בתהליך הפיכתה של ירושלים מעיר רומית פגאנית בעלת עבר יהודי עשיר לעיר נוצרית. הדיון עוקב אחר התחזקות מעמדה של ירושלים בתודעה הנוצרית ובמדרג הכנסייתי, והפיכתה למוקד עלייה לרגל ולעיר נוצרית קדושה. כן עוסקת היחידה בשינוי פניה של העיר ובמעורבותם של הבישופים שעמדו בראשה במחלוקות התאולוגיות שהסעירו את האימפריה הביזנטית.
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Lecture: “Twelfth-Century Maps of the Holy Land: Image, Context, Function” Dr. Pnina Arad will consider how circular maps of Jerusalem were made on the basis of a new genre of pilgrimage guides that appeared in the West in the first years... more
Lecture: “Twelfth-Century Maps of the Holy Land: Image, Context, Function”
Dr. Pnina Arad will consider how circular maps of Jerusalem were made on the basis of a new genre of pilgrimage guides that appeared in the West in the first years of the century and will focus on the potential use of these maps as aids for conducting virtual pilgrimages to Jerusalem (when the concept and practice of virtual pilgrimage by means of visual imagery had not yet been developed in the West). She will also present the strategy by which these maps conceptualized the biblical landscape as a physical reflection of Christ’s life (in relation to the devotion to the humanity of Christ at the time).
REGISTRATION REQUIRED:
https://arthistory.wisc.edu/event/medieval-studies-lecture-pnina-arad-ben-guiron-university/
Dr. Pnina Arad will consider how circular maps of Jerusalem were made on the basis of a new genre of pilgrimage guides that appeared in the West in the first years of the century and will focus on the potential use of these maps as aids for conducting virtual pilgrimages to Jerusalem (when the concept and practice of virtual pilgrimage by means of visual imagery had not yet been developed in the West). She will also present the strategy by which these maps conceptualized the biblical landscape as a physical reflection of Christ’s life (in relation to the devotion to the humanity of Christ at the time).
REGISTRATION REQUIRED:
https://arthistory.wisc.edu/event/medieval-studies-lecture-pnina-arad-ben-guiron-university/