Session 1001: The Uses and Meanings of Nature
Wednesday 12 July 2006, 09.00-10.30
|Moderator/Chair:||Thomas Kühtreiber, Institut für Realienkunde des Mittelalters & der frühen Neuzeit, Österreichische Akademie der Wissenschaften, Krems|
|Paper 1001-a||'Scent-sations': Medieval Gardens as 'Emotional Spaces'|
Index terms: Anthropology, Daily Life, Mentalities, Social History
|Paper 1001-b||Flos virginum: The Flower as a Communication Sign|
Index terms: Art History - General, Art History - Painting, Liturgy, Religious Life
|Paper 1001-c||The Memory of Trees in Anglo-Saxon Poetry|
Index terms: Art History - Sculpture, Language and Literature - Old English, Literacy and Orality, Religious Life
Abstract paper -a: The paper outlines connections between emotions, scents, and space in the later Middle Ages.
It particularly focuses on medieval castle or pleasure gardens and on the nobility as the social ‘stratum’.
Abstract paper -b: In the Middle Ages, the flower, flos, is developed into a theological concept which enters the spheres of texts and images. This phenomenon has never been seriously investigated. Certain strands of this theological concept can be found in medieval Books of Hours, of which the one owned by Mary of Burgundy gives an outstanding example. Next to pointing out the use of the flower there, my paper furthermore seeks to demonstrate how through the medieval perception of the flos a new understanding of flower signs or symbols in images of the late medieval times can be extracted, and how they became part of worship.
Abstract paper -c: In Anglo-Saxon poetry and inscriptions, trees (both figurative and literal) can receive and exhibit human emotion and memory. Violent spiritual events (such as the Crucifixion and Last Judgment) can startle trees into this sentience, specifically in riddles, religious poetry such as The Dream of the Rood, and the Ruthwell Cross inscription. In the process of composing and reading these texts, Anglo-Saxons could experience a closer communion with Christ by establishing the memory of past and future Christian events – first experienced by the True Cross – in all living trees, as well as in their poetic and monumental representations.