#Medievalism

[janusfranc15]

Repeating the Fascinating bit!

Here's some of the @jstor articles I've found really interesting in this line of study:

From my gender/sex variance studies

Erecting Sex: Hermaphrodites and the Medieval Science of Surgery

Mary or Michael? Saint-Switching, Gender, and Sanctity in a Medieval Miracle of Childbirth

The Image of the Androgyne: Some Uses of a Symbol in Earliest Christianity

Transvestites in the Middle Ages

Two Cases Of Female Cross-Undressing In Medieval Art And Literature

Concerning Sex Changes: The Cultural Significance of a Renaissance Medical Polemic

Relating to disability

Sitting on the Sidelines: Disability in Malory

A Dwarf in King Arthur's Court: Perceiving Disability in Arthurian Romance

Disability and Dreams in the Medieval Icelandic Sagas

The Disabled and the Monstrous: Examples from Medieval Spain

Relating to sexuality

Sexual Fluidity “Before Sex"

The Disclosure of Sodomy in Cleanness

"Be more strange and bold": Kissing Lepers and Female Same-Sex Desire in "The Book of Margery Kempe

I will continue to update this list of sources as I find pertinent articles!

Your mileage may vary on these, not all of these have the most tactful or respectful dialogues but I found them interesting.

[lionofchaeronea]

Hellelil and Hildebrand (The Meeting on the Turret Stairs), Frederic William Burton, 1864

[sauntervaguelydown]

it's funny although a little exasperating how artists designing "princess" or medieval-esque gowns really do not understand how those types of clothes are constructed. We're all so used to modern day garments that are like... all sewn together in one layer of cloth, nobody seems to realize all of the bits and pieces were actually attached in layers.

So like look at this mid-1400's fit:

to get the effect of that orange gown, you've got

chemise next to the skin like a slip (not visible here) (sometimes you let a bit of this show at the neckline) (the point is not to sweat into your nice clothes and ruin them)

kirtle, or undergown. (your basic dress, acceptable to be seen by other people) this is the puffing bits visible at the elbow, cleavage, and slashed sleeve. It's a whole ass dress in there. Square neckline usually. In the left picture it's probably the mustard yellow layer on the standing figure.

Specific Italian style gown. This is the orange diamond pattern part. It's also the bit of darker color visible in the V of the neckline.

surcoat, or sleeveless overgown. THIS is the yellow tapestry print. In the left picture it's the long printed blue dress on the standing figure

if you want to get really fancy you can add basically a kerchief or netting over the bare neck/shoulders. It can be tucked into the neckline or it can sit on top. That's called a partlet.

the best I can tell you is that they were technically in a mini-ice-age during this era. Still looks hot as balls though.

Coats and surcoats are really more for rich people though, normal folks will be wearing this look:

tbh I have a trapeze dress from target that looks exactly like that pale blue one. ye olden t-shirt dress.

You can see how the “renaissance festival” style of kirtle (left) is a modern recreation of this look (right)

so now look here:

(this is a princess btw) both pieces are made of the same blue material so it looks as if it's all one dress, but it's not. The sleeves you're seeing are part of the gown/coat, and the ermine fur lined section on top is a sideless overgown/surcoat. You can tell she's rich as fuck because she's got MORE of that fur on the inside of the surcoat hem.

okay so now look at these guys.

Left image (that's Mary Magdelene by the way) you can see the white bottom layer peeking out at the neckline. That's a white chemise (you know, underwear). The black cloth you see behind her chest lacing is a triangular panel pinned there to Look Cool tm. We can call that bit the stomacher. Over the white underwear is the kirtle (undergown) in red patterned velvet, and over the kirtle is a gown in black. Right image is the same basic idea--you can see the base kirtle layer with a red gown laced over it. She may or may not have a stomacher behind her lacing, but I'm guessing not.

I've kind of lost the plot now and I'm just showing you images, sorry. IN CONCLUSION:

you can tell she's a queen because she's got bits I don't even know the NAMES of in this thing. Is that white bit a vest? Is she wearing a vest OVER her sideless surcoat? Girl you do not need this many layers!

[a-kind-of-merry-war]

long shot but if anyone out there knows about the history of marriage licences, especially how/when they came to be introduced in 14th century England, uhhhh hit me up

[the-spirit-of-yore]

Lady Godiva, John Collier, 1898, Herbert Art Gallery and Museum, Coventry, Great Britain

[lunellum]

I've seen some folks criticise the Decameron (the Netflix show) for not being "authentic" and "accurate" enough for

being too colourful

being too horny

being too silly and not serious enough when it comes to the subject of death and pandemic...

To which I would like to say they've clearly never looked into actual medieval history, culture and literature.

[vulturevalentines]

B is for bēo  (Old English for bee)

The epic hero Bēowulf's name translates literally to bee-wolf, which is likely a kenning meaning bear.

[classic-art-favourites]

The Crystal Ball by John William Waterhouse, 1902.

[city-of-ladies]

Guda: a medieval self-portrait

Self-portrait of Guda, homilary, Frankfurt, second half of 12th century.

"The first category of figures we have considered shows the artist present in the work or in the process of creating it. To that category, we add a second type of portrait or self-portrait, in which the artist beseeches a favorable judgment for him-/herself after the work is completed.

Such is the case with the famous signed self-portrait of Guda, who represents herself within a collection of homilies in an initial D[ominus] for the octave of the Pentecost. The inscription reads: “guda peccatrix mulier scripsit q[ue] pinxit h[un]c librum (Guda, a sinful woman, wrote and painted this book).” Of the seven initials in the manuscript, this D is one of only two that contain figures. The other historiated initial comes at folio 196, the opening of the Assumptio Mariae, and contains a portrait of the virgin identified as Maria Virgo. The other five initials display dragons, interlaces, ribbons, or spirals.

Guda represented herself firmly grasping the initial with her left hand and raising her right in a gesture of salutation and expectation. I would argue that Guda carefully and consciously chose to be here. The initial opens the ninth homily of St. John chrysostom, the Sermo beati iohannes episcopi de david ubi goliad immanem hostem devicit (Sermon of the blessed Bishop John, on when David overcame the monstrous enemy Goliath), which explains the election of David. The homily also offers an occasion to meditate on the gifts of the Holy Spirit and its role in comforting the soul. In short, Guda has chosen the perfect spot in which to await the Second Coming of Christ, and this is why she represents herself as a sinner, whose activity as an artist should count in her favor at the end of time.

Guda’s self-representation in this way is analogous to the scene the scribe Swicher has staged (for the reader?) in the frontispiece of his copy of isidore of Seville’s Etymologies. Swicher’s author portrait is most original. In the upper register, Isidore of Seville is depicted in conversation with Bishop Braulio of Zaragoza, the patron of the Etymologies. In the lower register, Christ in propria persona presides at the scribe’s last judgment. Two angels busy themselves at a balance in which is weighed the very manuscript Swicher copied. The work of the scribe counts as a work of virtue: a third angel takes Swicher’s soul away through a thick cloud, whereas the devil turns around empty-handed. The Titulus attests to this: "O god, deign to have mercy on this wretched scribe. Do not consider the weight of my faults. Small though the good things may be, let them be exalted over the bad. Let night give way to light; let death itself give ground to life.”

Guda and Swicher make use of the same patterns of visibility and those patterns are not gender-specific. In both cases, the artists stage their humility and represent their belief that they might reach the heavenly kingdom through the artistic work they have done."

Mariaux Pierre Alain, "Women in the making: early medieval Signatures and artists’ portraits (9th–12th c.)", in: Reassessing the Roles of Women as 'makers' of Medieval Art and Architecture

[beyondthisdarkhouse]

I just found the best Youtube video of 2024.

It's about MEDIEVAL WELSH CAT LAW

But playback is disabled for other sites, so you'll actually have to click through to watch it. :/`

[anamelessfool]

I finished some projects today!

A leather stein and the new sheet wall for my household. It's going to be a wall for a royal encampment. I drew, painted and designed it based on our arms. It's about 8ft by 5ft.

The stein has my design of Terzo as a cephalophore based on a real 15th cent. German woodcut. I bought the stein last year and uhhh yeah I procrastinated a lot. Angelus Leather Paint and a lot of patience.

[lionofchaeronea]

Launcelot at the Shrine of the Holy Grail: Study for the Angel of the Holy Grail, Dante Gabriel Rossetti, 1857

[strxwberrymllk]

source

[lady-alabaster]

Paul de la Boulaye (1849-1926), Saint Joan of Arc, 1909, oil on canvas, private collection.

[the-mediaeval-monk]

The medievalists have found Ao3.

I live in fear that my silly little monk stories are going to be analyzed for their historical/medievalism content in an academic book.

(This is the book btw.)