The anonymous Speculum humanae salvationis, or ‘Mirror of man’s salvation’, was written in the early years of the fourteenth century. A popular theological work. A Medieval Mirror. Speculum Humanae Salvationis – Adrian Wilson & Joyce Lancaster Wilson. UNIVERSITY OF CALIFORNIA PRESS. Berkeley · Los. Written in , possibly by Brother Thomas de Austria ordinis sancti Johannis. Using illustrations and texts, the Speculum humanae salvationis portrays.
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The images salvxtionis the Speculum were treated in many different styles and media over the course of the two centuries of its popularity, but generally the essentials of the compositions remained fairly stable, partly because most images had to retain their correspondence with their opposite number, and often the figures were posed to highlight these correspondences.
In all a complete standard version has fifty-two leaves, or pages, and illustrations including a blank page at the beginning and end. The editors provide no rationale as to why they chose the second Latin edition of the Speculumdated by van Theinen and Goldfinch as c.
UNIVERSITY of GLASGOW
External resources The Warburg Institute, Speculum humanae salvationis. Return to main Special Collections Exhibition Page.
The Speculum is probably the most popular title in this particular market of illustrated popular theology, competing especially with the Biblia pauperum and the Ars moriendi for the accolade.
The Speculum itself is described throughout as a book “for teaching the common folk” pp. The original version is in rhyming Latin verse, and contains a series of New Testament events each with three Old Testament ones that prefigure it. In other projects Wikimedia Commons.
Speculum Humanae Salvationis – Wikipedia
The Miroure of Mans Salvacionne: This item has no known copyright. The blockbook editions were much shorter, with pictures, two to a woodblock. If you would like to authenticate using a different subscribed institution that supports Shibboleth authentication or have your own login and password to Project MUSE, click ‘Authenticate’. Our copy was produced in Bruges in Many copies reduced the humwnae text, often by omitting humznae non-standard chapters at the beginning or end, whilst others boosted the content with calendars and commentaries, or extra illustrations.
Folio 51v detail of first panel.
Even if the Coster story is ignored, the work seems to have been the first printed in the Netherlands, probably in the early s. Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves.
A popular theological work, it survives in some manuscripts, many of which are illustrated.
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The typological treatment of the Nativity was traditional and one might assume that Van Eyck could find it in other sources, but on the exterior of the side panel is the earliest example, in panel painting, of the Annunciation to Augustus and the Tiburtine Sibyl just as it appears in the Speculum.
Stevenson’s important discovery about watermarks in blockbooks, for example; and there is no discussion at all of the role that typographical images like those found in the Speculum play in the margins of Books of Hours, the best-selling book of the later Middle Ages. Other items of interest Other versions of the text: Die Handschriften der Bibliotheken St. In particular, superb Flemish editions were produced in the 15th century for Philip the Good and other wealthy bibliophiles.
This thoroughly professional painting has been attributed to one of the leading miniaturists of the day, William Vrelant, who had moved to Bruges from Utrecht in following restrictions imposed in Bruges on the importation of Dutch miniatures.
The blockbooks present unique questions as only editions of this work combine hand-rubbed woodcut pages with text pages printed in movable type.
Julie Coleman September On the question, for example, of the female face of the serpent that tempts Eve there are any number of scholarly articles and at speulum one important monograph that immediately spring to mind, but the editors interpret this as reflecting Eve’s “alter ego,” then discuss the myth of Narcissus, which appears nowhere in the medieval text.
Part of the Library and University Services. It is difficult to imagine the audience envisioned for this edition by its dpeculum.
Similar statements are made about the book’s relevance to medieval history and theology.