An Analysis Of Grandes Chroniques De France

An interest in representing the Virgin Mary in religious images started in the second half of the eleventh century and continued to grow in the twelfth and thirteenth century as well. Chartres Cathedral is a representative example that has been scrutinized by many scholars due to it containing various displays of the Virgin. In this article, by Laura Spitzer with the publication of the University of Chicago Press on the behalf of the International Center of Medieval Art, it will argue on the side that these images presented Mary very unlike that assumed to lie at root of Gothic, a queenly intercessor whose appeal is universal rather than locally varied.

Museums add new context for artworks, since historical items were not made to be in modern museums. A Pair of Sensing Angels by Circle of Bernaert Orley are two ‘one by three foot’ oil painting on wood from 1535-1540 that depicts two angels. When looking at “A Pair of Censing Angels” we can infer the subject, the value the painting held, and how the meaning alters in its present setting. This visual analysis will describe the artwork, analyze the formal elements used, and how the formal elements of the work and display affects the viewer.

During the French Revolution the National Convention started defacing the French Catholic Church with the goal to decrease its influence and power. In this effort in doing so, the National Convention made a new calendar to replace the Gregorian calendar in which they implemented their own ideas and changed the days,months, and holidays. The French Republican calendar lasted for 12 years and much opinions and reactions were formed during, and after its creation.

The French Revolution inspired the desire for change and freedom from oppression. Being limited by the Roman Catholic Church and government was no longer ideal, resulting in many new proposals. Of these proposals was the notion of wanting to change the Gregorian calendar to a new and non religious calendar, the Revolutionary calendar. This calendar was made strictly on reasons aimed to improve France and change previous rituals. With the new system of different months and days, the adoption of the calendar stimulated controversy between supporters of it and the opposition.

History intrigues me because, unlike other branches of education, it tells a story. The problem with telling a story is that over time, certain events are altered or omitted by those in power to suit their needs. I was once told that History is written by the victors. This includes not just the winners in war, but the political victors, champions of power, and the wealthy patronage of scoundrels seeking to whitewash their history of shame and corruption. History books, therefore rarely tell the whole story. An example could be when a noble, who just survived a political

Before 1760, a Canadian society was developing a replica of the western world by building on the ideas of agriculture and commerce. The agriculture settlement in New France was organized by the use of the seigneurial system. The seigneurial system in Europe created a complete framework for hierarchy and the economic relationship between landlords and tenants. But in Canada, it wasn’t all that successful as the system was mainly used for organizing settlement and to work for the lands. In the past, early Canada was characterized as a rural, agriculture society. This prevented the recognition of small industries under the French regime. But nonetheless, most members of the colony engaged in some sort of entrepreneurship. The Conquest was indeed

During the French Revolution the National convention had many reasons for adopting the calendar. The peasants and clergy members had different reactions to the new calendar, some were positive and some negative. This change took place after King Louis ⅩⅥ and his wife Marie Antoinette were imprisoned and later executed. And before Emperor Napoleon took over.

In this paper, I will describe, compare, and contrast two paintings of the same name, The Annunciation by Gerard David and Joos van Cleve. Beginning with Joos van Cleve’s work, we see the virgin Mary kneeling down before an opened book. An illuminated dove with its wings spread is suspended above Mary. An angel is standing beside her, making a gesture. Both figures are inside an ornately decorated, well lit bedroom.

Compare and contrast the St. Matthew page from the Gospel Book of Durrow with the St. Matthew page from the Coronation Gospels.  What does this comparison demonstrate about the cultural and artistic influences exchanged in Europe?  Do these images reveal ties to earlier cultures?  Provide both context and formal analysis in the course of your answer while considering the production techniques required to create illuminated manuscripts.

In “Patron or Matron? A Capetian Bride and a Vade Mecum For Her Marriage Bed” Madeline Caviness argues that the purpose of imagery in the Book of Hours is to instruct Jeanne d’Evreux. There are four levels of imagery features in the illuminated manuscript; the first depicts scenes from scared history (hagiographic events or Gospel), the second shows the queen twice represented as supliant, the third is uncolored and unframed figures involved in secular activities, and finally images that are “uncolored and unframed "decoration," using human figures, chimeras, and beasts, forms line endings or fillers in the margins and around the initials. On colored grounds, these motifs invade the initials themselves.”(334) Together this representations guide

During the French Revolution, the National Convention created a new calendar in 1793 based on the beliefs and thoughts of the revolutionists. This French Republican Calendar ended Christian holidays and included new ones that celebrated the overthrow of an absolutist ruler. Although generally well-received by Republicans, the working class and some Catholics detested the calendar, as they thought it was abhorrent and against the Christian faith. The government of France adopted this new calendar in order to promote the morals of the revolution and break from their past despotism. While these radical changes in France seemed meant for the people, the working class and some Republicans viewed it as an oppressive act by the government to increase

The 17th century French aristocrat Michel de Montaigne lived in a tumultuous world. With the spark of Luther’s Ninety-Five Theses, the fire spread rapidly to France. The nation divided against itself. The rebellious protestant Huguenots and the traditional staunch Catholics both viewed the other group as idolatrous heretics in time when that crime could justify execution. Consequently, Catholic monarchs throughout Europe felt the impending threat to their reigns, too, because if they supposedly ruled through divine right, what would change concerning the support of their subjects? After the peace-making Edict of Nantes, rehashing the religious conflicts of the century was forbidden, but seeing his country—and even his own family—torn apart, how could one refrain from comment? So in his writings, Montaigne has to write around his actual subjects. This isn’t to say, however, that he conveyed none of his ideas directly. Montaigne criticizes the cultural belief in a correct way of life, opposing the idea with a more relativistic viewpoint, though the way in which he presents it, as mere musings in personal correspondence, fails to effectively convince his readers.

Saint Simon’s Memoires, one of the most influential texts that covered the end of the reign of Louis XIV, was published during the 18th century. This work not only influences our view of the rule of Louis XIV but also provides a glimpse into French society during the period. Prior to the discovery of Saint Simon’s Memoires, civilization knew very little about daily events during Louis’ regime during its closing years; however, after the discovery and publication of his work, we are given a glimpse into life in France during the early 18th century. Through Saint-Simon’s Memoires, we are exposed to his personal observations and accounts which give us subjective evidence that focuses on Saint Simon’s view of the state of France and the closing years of the rule of Louis XIV. Saint-Simon’s Memoires provides his interpretation of the status of France during the 18th century by providing subjective evidence from his time in the French government.

The nobility of the Kingdom of France has been evaluated by various scholars of history. There is something to be said, however, for those who chronicled their impressions while living them in the 17th and 18th centuries. The excerpts of Charles Loyseau’s A Treatise on Orders, written in 1610, and Isabelle de Charriere’s The Nobleman, written in 1763 provide two very different glimpses on the French nobility from differing time periods. From these two accounts, it is clear that there was a marked shift in the way some viewed the nobility and their role in the operation of the French state. While Loyseau praises the nobility nearly wholeheartedly,

Before Marie Antoinette married Dauphin Louis XVI in 1770, the situation in France was already beginning to become disordered. The peasants, which made up about 90% of the population at the time, were treated unfairly and began to feel frustrated and upset with the Monarchy. At the time, Marie Antoinette was distrusted because of her foreign birth and many of the peasants saw her as the source of their problems and disliked her. She was often seen in the past as a bad Queen due to her careless spending and seemingly frivolous lifestyle, now with more evidence and sources, opinions have shifted. Many see Marie Antoinette as a victim of her own circumstances, as it can be seen by the state of affairs in France before her arrival, her upbringing and public opinion before her death during the French Revolution. This essay will illustrate that Marie Antoinette was indeed a victim of her circumstances.