Topics Herrad, of Landsberg, Abbess of Hohenburg, ca. , Illumination of books and manuscripts, German, Illumination of books and. Hortus deliciarum is a medieval manuscript compiled by Herrad of Landsberg at the Print/export. Create a book · Download as PDF · Printable version. Abbess Herrad of Hohenberg compiled the Hortus Deliciarum in the mid-twelfth century images of hell after the time of the Hortus Deliciarum.
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Hortus deliciarum by Herrad von Landsberg abbess of Hohenburg, , Schlesier edition, in French. The Hortus deliciarum is a medieval, illuminated encyclopedia compiled by Herrad of Landsberg at the Hohenburg Abbey in Alsace. Herrad's. Get this from a library! Hortus deliciarum. [Herrad, of Landsberg Abbess of Hohenburg; Rosalie Green; T Julian Brown; Kenneth Levy].
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Authority control. The HD was made by women with an immediate female audience in mind beyond the wider audience of men. Danielle B. Joyner has produced a magnificent book on the creation and meaning of the HD. Her informed text connects perfectly with the beautiful images culled from the HD. Unfortunately for medieval purists, the only surviving proof that the HD ever existed comes from later sources. The mid-nineteenth century saw a study of this important work by Comte Auguste de Bastard.
Baptiste Petit-Gerard also studied the codex, his notes only being published in the s. Medieval scholars only have a partial facsimile of the HD, published in by the Warburg Institute.
The facsimile, gathered from nineteenth-century sources, represents the recreation of nearly half of the imagery and two-thirds of the text of the original manuscript. The history of the HD is closely tied to that of the history of the small monastic community of Hohenbourg, in Alsace.
Studien zur Wahrnemung im Mittelalter Stuttgart: Herzel, , pp. It is within these first few pages of the Hortus, Joyner argues, that the canonesses gained an understanding of time that shaped how they would proceed through the manuscript. After understanding the heightened importance of time among the creation sequence, a series of cosmological diagrams fig. Scripture and science interweave to construct a salvation history that incorporates natural phenomena — an approach to the world that Marie-Dominique Chenu found to be characteristic of twelfth-century spirituality.
We therefore must question to what degree the canonesses would have understood the scientific content of these images. Figure 3 Celestial Sphere, Hortus Deliciarum, fol.
Jerome Taylor and Lester K. Little Chicago: University of Chicago Press, Folios 2v to 17r of the Hortus do not only address the issue of time; there is also material relating world geography and the animals found in different regions fol. Even a brief discussion of these materials Figure 4 Philosophy and the Seven Liberal would provide a fuller image of this section Arts, Hortus Deliciarum, fol.
And, although Joyner states that folios 16r to 17r will factor into this chapter discussion, she does not include them here. These folios contained texts and images related to the microcosm fols.
Joyner does later discuss the microcosm image in the fourth chapter of the book, where she argues that Herrad intended it as a bridge between the cosmological and human histories of the world. It is puzzling however, why she did not discuss it with the materials that surround it in this earlier part of the manuscript.
Joyner also does not explain why she chose to end her examination of this portion of the manuscript at folio 17r, in the middle of the Adam and Eve cycle, leaving out the remaining scenes of the Fall, the expulsion from Eden, and Adam and Eve laboring. It is http: Figure 5 Computus Tables, Hortus Deliciarum, fol. The second part of this chapter examines the computus tables located on folios v to v fig.
The tables, according to Joyner, would have familiarized the canonesses with a scientific understanding of the liturgical calendar, thereby deepening their engagement with the cosmological subject matter from the beginning of the manuscript discussed in chapter two. In chapter four, Joyner intensifies her examination of the cyclical nature of reading and looking through the Hortus.
She highlights the texts from which Herrad drew most heavily — the mystical writings of Rupert of Deutz and Honorius Augustodunensis — and the illuminations they accompanied.