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A significant other to Medieval Art brings jointly state of the art scholarship dedicated to the Romanesque and Gothic traditions in Northern Europe.

• Brings jointly state of the art scholarship dedicated to the Romanesque and Gothic traditions in Northern Europe.
• includes over 30 unique theoretical, historic, and historiographic essays by way of well known and emergent scholars.
• Covers the vibrancy of medieval artwork from either thematic and sub-disciplinary perspectives.
• positive aspects a global and impressive diversity - from reception, Gregory the good, gathering, and pilgrimage paintings, to gender, patronage, the marginal, spolia, and manuscript illumination.

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Additional info for A Companion to Medieval Art: Romanesque and Gothic in Northern Europe (Blackwell Companions to Art History, Volume 2)

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The Life of St Symeon the New Theologian (949-1022) was composed by Niketas Stethatos, one of his disciples at the monastery of St Mamas in Constantinople. 4 The second saint is St Lazaros of Mount Galesion (north of Ephesus) who lived 968-1054. His Life was written, in the first instance, by a disciple, Gregory. 5 St Cyril Phileotes completes the trio. His Life, covering the 1. 2. 3. 4. 5. See in particular the paper by Professor Browning, below. L. Brown. 'The Rise and Function of the Holy Man in Late Antiquity',JRS 61 (1971),80-101.

7 above), xlvii suggests that the empty grave was 'indispensible pour faire une histoire populaire de la vie de l'humble ascete inconnu qui fut plus tard Saint Alexis'. Cf. cit. 7 above), 499ff. Theodoret de Cyr, Histoire des moines de Syrie, ed. P. Canivet and A. 160. Cf. P. Peeters, 'La legende de S. Jacques de Nisibe', AnalBoll 38 (1920),285-373; P. 262-3 (Jacob 28 HELLENISTIC AND ORIENTAL ORIGINS Syriac version like that of Julian Saba, the second life that Theodoret describes. was born in Nisibis in the latter part of the third century and as a young man he chose the ascetic life in the desert.

In the grim conditions of exile, the Arnidan ascetics are easy prey for plague; moreover their religious status does not exempt them from massacre wrought by plundering foreign troops. Again, they can survive only so much Chalcedonian torture. In fact, these stories are notable for the standard hagiographical fare they do not include: the ascetic suffering the boredom of accidie or the taunting desire of lust, for there is no time for such indulgence. Most pointedly, there are no miraculous answers, no divine intervention for the hardship at hand.

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