Iconography

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Holbein's The Ambassadors (1533) is a complex work whose iconography remains the subject of debate. Hans Holbein the Younger - The Ambassadors - Google Art Project.jpg
Holbein's The Ambassadors (1533) is a complex work whose iconography remains the subject of debate.

Iconography, as a branch of art history, studies the identification, description, and the interpretation of the content of images: the subjects depicted, the particular compositions and details used to do so, and other elements that are distinct from artistic style. The word iconography comes from the Greek εἰκών ("image") and γράφειν ("to write" or to draw).

Art history the academic study of objects of art in their historical development

Art history is the study of objects of art in their historical development and stylistic contexts; that is genre, design, format, and style. The study includes painting, sculpture, architecture, ceramics, furniture, and other decorative objects.

Ancient Greek Version of the Greek language used from roughly the 9th century BCE to the 6th century CE

The ancient Greek language includes the forms of Greek used in Ancient Greece and the ancient world from around the 9th century BCE to the 6th century CE. It is often roughly divided into the Archaic period, Classical period, and Hellenistic period. It is antedated in the second millennium BCE by Mycenaean Greek and succeeded by Medieval Greek.

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A secondary meaning (based on a non-standard translation of the Greek and Russian equivalent terms) is the production or study of the religious images, called "icons", in the Byzantine and Orthodox Christian tradition (see Icon). This usage, which many consider simply incorrect, is mostly found in works translated from languages such as Greek or Russian, with the correct term being "icon painting".

Byzantine art Art of the Byzantine (Eastern Roman) Empire

Byzantine art refers to the body of Christian Greek artistic products of the Eastern Roman (Byzantine) Empire, as well as the nations and states that inherited culturally from the empire. Though the empire itself emerged from the decline of Rome and lasted until the Fall of Constantinople in 1453, the start date of the Byzantine period is rather clearer in art history than in political history, if still imprecise. Many Eastern Orthodox states in Eastern Europe, as well as to some degree the Muslim states of the eastern Mediterranean, preserved many aspects of the empire's culture and art for centuries afterward.

Icon religious work of art, generally a panel painting, in Eastern Christianity

An icon is a religious work of art, most commonly a painting, in the cultures of the Eastern Orthodox Church, Oriental Orthodoxy, the Roman Catholic, and certain Eastern Catholic churches. The most common subjects include Christ, Mary, saints and angels. Although especially associated with "portrait" style images concentrating on one or two main figures, the term also covers most religious images in a variety of artistic media produced by Eastern Christianity, including narrative scenes. Icons can represent various scenes in the Bible.

In art history, "an iconography" may also mean a particular depiction of a subject in terms of the content of the image, such as the number of figures used, their placing and gestures. The term is also used in many academic fields other than art history, for example semiotics and media studies, and in general usage, for the content of images, the typical depiction in images of a subject, and related senses. Sometimes distinctions have been made between iconology and iconography, [1] [2] although the definitions, and so the distinction made, varies. When referring to movies, genres are immediately recognizable through their iconography, motifs that become associated with a specific genre through repetition. [3]

Semiotics is the study of sign process (semiosis). It includes the study of signs and sign processes, indication, designation, likeness, analogy, allegory, metonymy, metaphor, symbolism, signification, and communication. It is not to be confused with the Saussurean tradition called semiology, which is a subset of semiotics.

Media studies is a discipline and field of study that deals with the content, history, and effects of various media; in particular, the mass media. Media studies may draw on traditions from both the social sciences and the humanities, but mostly from its core disciplines of mass communication, communication, communication sciences, and communication studies. Researchers may also develop and employ theories and methods from disciplines including cultural studies, rhetoric, philosophy, literary theory, psychology, political science, political economy, economics, sociology, anthropology, social theory, art history and criticism, film theory, feminist theory, and information theory.

Iconology is a method of interpretation in cultural history and the history of the visual arts used by Aby Warburg, Erwin Panofsky and their followers that uncovers the cultural, social, and historical background of themes and subjects in the visual arts. Though Panofsky differentiated between iconology and iconography, the distinction is not very widely followed, "and they have never been given definitions accepted by all iconographers and iconologists". Few 21st-century authors continue to use the term "iconology" consistently, and instead use iconography to cover both areas of scholarship.

Iconography as a field of study

Foundations of iconography

Early Western writers who took special note of the content of images include Giorgio Vasari, whose Ragionamenti, interpreting the paintings in the Palazzo Vecchio in Florence, reassuringly demonstrates that such works were difficult to understand even for well-informed contemporaries. Lesser known, though it had informed poets, painters and sculptors for over two centuries after its 1593 publication, was Cesare Ripa's emblem book Iconologia. [4] Gian Pietro Bellori, a 17th-century biographer of artists of his own time, describes and analyses, not always correctly, many works. Lessing's study (1796) of the classical figure Amor with an inverted torch was an early attempt to use a study of a type of image to explain the culture it originated in, rather than the other way round. [5]

Giorgio Vasari Italian painter, architect, writer and historian

Giorgio Vasari was an Italian painter, architect, writer, and historian, most famous today for his Lives of the Most Excellent Painters, Sculptors, and Architects, considered the ideological foundation of art-historical writing.

Palazzo Vecchio Palace and museum in Florence

The Palazzo Vecchio is the town hall of Florence, Italy. It overlooks the Piazza della Signoria, which holds a copy of Michelangelo's David statue, and the gallery of statues in the adjacent Loggia dei Lanzi.

Florence Capital and most populous city of the Italian region of Tuscany

Florence is a city in central Italy and the capital city of the Tuscany region. It is the most populous city in Tuscany, with 383,084 inhabitants in 2013, and over 1,520,000 in its metropolitan area.

A painting with complex iconography: Hans Memling's so-called Seven Joys of the Virgin - in fact this is a later title for a Life of the Virgin cycle on a single panel. Altogether 25 scenes, not all involving the Virgin, are depicted. 1480, Alte Pinakothek, Munich. Hans Memling 056.jpg
A painting with complex iconography: Hans Memling's so-called Seven Joys of the Virgin – in fact this is a later title for a Life of the Virgin cycle on a single panel. Altogether 25 scenes, not all involving the Virgin, are depicted. 1480, Alte Pinakothek, Munich.

Iconography as an academic art historical discipline developed in the nineteenth-century in the works of scholars such as Adolphe Napoleon Didron (1806–1867), Anton Heinrich Springer (1825–1891), and Émile Mâle (1862–1954) [7] all specialists in Christian religious art, which was the main focus of study in this period, in which French scholars were especially prominent. [5] They looked back to earlier attempts to classify and organise subjects encyclopedically like Cesare Ripa and Anne Claude Philippe de Caylus's Recueil d'antiquités égyptiennes, étrusques, grècques, romaines et gauloises as guides to understanding works of art, both religious and profane, in a more scientific manner than the popular aesthetic approach of the time. [7] These early contributions paved the way for encyclopedias, manuals, and other publications useful in identifying the content of art. Mâle's l'Art religieux du XIIIe siècle en France (originally 1899, with revised editions) translated into English as The Gothic Image, Religious Art in France of the Thirteenth Century has remained continuously in print.

Anton Heinrich Springer German art historian

Anton Heinrich Springer was a German art historian and writer.

Émile Mâle French art historian

Émile Mâle was a French art historian, one of the first to study medieval, mostly sacral French art and the influence of Eastern European iconography thereon. He was a member of the Académie française, and a director of the Académie de France à Rome.

Encyclopedia type of reference work

An encyclopedia or encyclopaedia is a reference work or compendium providing summaries of knowledge either from all branches or from a particular field or discipline. Encyclopedias are divided into articles or entries that are often arranged alphabetically by article name and sometimes by thematic categories. Encyclopedia entries are longer and more detailed than those in most dictionaries. Generally speaking, unlike dictionary entries—which focus on linguistic information about words, such as their etymology, meaning, pronunciation, use, and grammatical forms—encyclopedia articles focus on factual information concerning the subject named in the article's title.

Twentieth-century iconography

In the early-twentieth century Germany, Aby Warburg (1866–1929) and his followers Fritz Saxl (1890–1948) and Erwin Panofsky (1892–1968) elaborated the practice of identification and classification of motifs in images to using iconography as a means to understanding meaning. [7] Panofsky codified an influential approach to iconography in his 1939 Studies in Iconology, where he defined it as "the branch of the history of art which concerns itself with the subject matter or meaning of works of art, as opposed to form," [7] although the distinction he and other scholars drew between particular definitions of "iconography" (put simply, the identification of visual content) and "iconology" (the analysis of the meaning of that content), has not been generally accepted, though it is still used by some writers. [8]

Germany Federal parliamentary republic in central-western Europe

Germany, officially the Federal Republic of Germany, is a country in Central and Western Europe, lying between the Baltic and North Seas to the north and the Alps, Lake Constance and the High Rhine to the south. It borders Denmark to the north, Poland and the Czech Republic to the east, Austria and Switzerland to the south, France to the southwest, and Luxembourg, Belgium and the Netherlands to the west.

Aby Warburg German art historian and cultural theorist

Aby Moritz Warburg, was a German art historian and cultural theorist who founded a private Library for Cultural Studies, the Kulturwissenschaftliche Bibliothek Warburg, which was later moved to the Warburg Institute, London. At the heart of his research was the legacy of the Classical World, and the transmission of classical representation, in the most varied areas of western culture through to the Renaissance.

Friedrich "Fritz" Saxl was the art historian who was the guiding light of the Warburg Institute, especially during the long mental breakdown of its founder, Aby Warburg, whom he succeeded as director.

In the United States, to which Panofsky immigrated in 1931, students such as Frederick Hartt, and Meyer Schapiro continued under his influence in the discipline. [7] In an influential article of 1942, Introduction to an "Iconography of Mediaeval Architecture", [9] Richard Krautheimer, a specialist on early medieval churches and another German émigré, extended iconographical analysis to architectural forms.

The period from 1940 can be seen as one where iconography was especially prominent in art history. [10] Whereas most icongraphical scholarship remains highly dense and specialized, some analyses began to attract a much wider audience, for example Panofsky's theory (now generally out of favour with specialists) that the writing on the rear wall in the Arnolfini Portrait by Jan van Eyck turned the painting into the record of a marriage contract. Holbein's The Ambassadors has been the subject of books for a general market with new theories as to its iconography, [11] and the best-sellers of Dan Brown include theories, disowned by most art historians, on the iconography of works by Leonardo da Vinci.

Technological advances allowed the building-up of huge collections of photographs, with an iconographic arrangement or index, which include those of the Warburg Institute and the Index of Medieval Art [12] (formerly Index of Christian Art) at Princeton (which has made a specialism of iconography since its early days in America). [13] These are now being digitised and made available online, usually on a restricted basis.

With the arrival of computing, the Iconclass system, a highly complex way of classifying the content of images, with 28,000 classification types, and 14,000 keywords, was developed in the Netherlands as a standard classification for recording collections, with the idea of assembling huge databases that will allow the retrieval of images featuring particular details, subjects or other common factors. For example, the Iconclass code "71H7131" is for the subject of "Bathsheba (alone) with David's letter", whereas "71" is the whole "Old Testament" and "71H" the "story of David". A number of collections of different types have been classified using Iconclass, notably many types of old master print, the collections of the Gemäldegalerie, Berlin and the German Marburger Index. These are available, usually on-line or on DVD. [14] [15] The system can also be used outside pure art history, for example on sites like Flickr. [16]

Brief survey of iconography

A 17th century Central Tibetan thanka of Guhyasamaja Akshobhyavajra. 17th century Central Tibeten thanka of Guhyasamaja Akshobhyavajra, Rubin Museum of Art.jpg
A 17th century Central Tibetan thanka of Guhyasamaja Akshobhyavajra.

Religious images are used to some extent by all major religions, including both Indian and Abrahamic faiths, and often contain highly complex iconography, which reflects centuries of accumulated tradition. Secular Western iconography later drew upon these themes.

Indian religious iconography

Central to the iconography and hagiography of Indian religions are mudra or gestures with specific meanings. Other features include the aureola and halo, also found in Christian and Islamic art, and divine qualities and attributes represented by asana and ritual tools such as the dharmachakra, vajra, chhatra, sauwastika, phurba and danda. The symbolic use of colour to denote the Classical Elements or Mahabhuta and letters and bija syllables from sacred alphabetic scripts are other features. Under the influence of tantra art developed esoteric meanings, accessible only to initiates; this is an especially strong feature of Tibetan art. The art of Indian Religions esp. Hindus in its numerous sectoral divisions is governed by sacred texts called the Aagama which describes the ratio and proportion of the icon, called taalmaana as well as mood of the central figure in a context. For example, Narasimha an incarnation of Vishnu though considered a wrathful deity but in few contexts is depicted in pacified mood.

Although iconic depictions of, or concentrating on, a single figure are the dominant type of Buddhist image, large stone relief or fresco narrative cycles of the Life of the Buddha, or tales of his previous lives, are found at major sites like Sarnath, Ajanta, and Borobudor, especially in earlier periods. Conversely, in Hindu art, narrative scenes have become rather more common in recent centuries, especially in miniature paintings of the lives of Krishna and Rama.

Christian iconography

After an early period when aniconism was strong, [17] surviving Early Christian art began, about two centuries after Christ, with small images in the Catacombs of Rome that show orans figures, portraits of Christ and some saints, and a limited number of "abbreviated representations" of biblical episodes emphasizing deliverance. From the Constantinian period monumental art borrowed motifs from Roman Imperial imagery, classical Greek and Roman religion and popular art – the motif of Christ in Majesty owes something to both Imperial portraits and depictions of Zeus. In the Late Antique period iconography began to be standardised, and to relate more closely to Biblical texts, although many gaps in the canonical Gospel narratives were plugged with matter from the apocryphal gospels. Eventually the Church would succeed in weeding most of these out, but some remain, like the ox and ass in the Nativity of Christ.

The Theotokos of Tikhvin of ca. 1300, an example of the Hodegetria type of Madonna and Child. Tikhvinskaya.jpg
The Theotokos of Tikhvin of ca. 1300, an example of the Hodegetria type of Madonna and Child.

After the period of Byzantine iconoclasm iconographical innovation was regarded as unhealthy, if not heretical, in the Eastern Church, though it still continued at a glacial pace. More than in the West, traditional depictions were often considered to have authentic or miraculous origins, and the job of the artist was to copy them with as little deviation as possible. The Eastern church also never accepted the use of monumental high relief or free-standing sculpture, which it found too reminiscent of paganism. Most modern Eastern Orthodox icons are very close to their predecessors of a thousand years ago, though development, and some shifts in meaning, have occurred – for example the old man wearing a fleece in conversation with Saint Joseph usually seen in Orthodox Nativities seems to have begun as one of the shepherds, or the prophet Isaiah, but is now usually understood as the "Tempter" (Satan). [18]

In both East and West, numerous iconic types of Christ, Mary and saints and other subjects were developed; the number of named types of icons of Mary, with or without the infant Christ, was especially large in the East, whereas Christ Pantocrator was much the commonest image of Christ. Especially important depictions of Mary include the Hodegetria and Panagia types. Traditional models evolved for narrative paintings, including large cycles covering the events of the Life of Christ, the Life of the Virgin, parts of the Old Testament, and, increasingly, the lives of popular saints. Especially in the West, a system of attributes developed for identifying individual figures of saints by a standard appearance and symbolic objects held by them; in the East they were more likely to identified by text labels.

From the Romanesque period sculpture on churches became increasingly important in Western art, and probably partly because of the lack of Byzantine models, became the location of much iconographic innovation, along with the illuminated manuscript, which had already taken a decisively different direction from Byzantine equivalents, under the influence of Insular art and other factors. Developments in theology and devotional practice produced innovations like the subject of the Coronation of the Virgin and the Assumption, both associated with the Franciscans, as were many other developments. Most painters remained content to copy and slightly modify the works of others, and it is clear that the clergy, by whom or for whose churches most art was commissioned, often specified what they wanted shown in great detail.

The theory of typology, by which the meaning of most events of the Old Testament was understood as a "type" or pre-figuring of an event in the life of, or aspect of, Christ or Mary was often reflected in art, and in the later Middle Ages came to dominate the choice of Old Testament scenes in Western Christian art.

Robert Campin's Merode Altarpiece of 1425-28 has a highly complex iconography that is still debated. Is Joseph making a mousetrap, reflecting a remark of Saint Augustine that Christ's Incarnation was a trap to catch men's souls? Robert Campin - L' Annonciation - 1425.jpg
Robert Campin's Mérode Altarpiece of 1425-28 has a highly complex iconography that is still debated. Is Joseph making a mousetrap, reflecting a remark of Saint Augustine that Christ's Incarnation was a trap to catch men's souls?

Whereas in the Romanesque and Gothic periods the great majority of religious art was intended to convey often complex religious messages as clearly as possible, with the arrival of Early Netherlandish painting iconography became highly sophisticated, and in many cases appears to be deliberately enigmatic, even for a well-educated contemporary. The subtle layers of meaning uncovered by modern iconographical research in works of Robert Campin such as the Mérode Altarpiece, and of Jan van Eyck such as the Madonna of Chancellor Rolin and the Washington Annunciation lie in small details of what are on first viewing very conventional representations. When Italian painting developed a taste for enigma, considerably later, it most often showed in secular compositions influenced by Renaissance Neo-Platonism.

From the 15th century religious painting gradually freed itself from the habit of following earlier compositional models, and by the 16th century ambitious artists were expected to find novel compositions for each subject, and direct borrowings from earlier artists are more often of the poses of individual figures than of whole compositions. The Reformation soon restricted most Protestant religious painting to Biblical scenes conceived along the lines of history painting, and after some decades the Catholic Council of Trent reined in somewhat the freedom of Catholic artists.

Secular Western iconography

Secular painting became far more common in the West from the Renaissance, and developed its own traditions and conventions of iconography, in history painting, which includes mythologies, portraits, genre scenes, and even landscapes, not to mention modern media and genres like photography, cinema, political cartoons, comic books and anime.

Renaissance mythological painting was in theory reviving the iconography of its Classical Antiquity, but in practice themes like Leda and the Swan developed on largely original lines, and for different purposes. Personal iconographies, where works appear to have significant meanings individual to, and perhaps only accessible by, the artist, go back at least as far as Hieronymous Bosch, but have become increasingly significant with artists like Goya, William Blake, Gauguin, Picasso, Frida Kahlo and Joseph Beuys.

Iconography in disciplines other than art history

Iconography, often of aspects of popular culture, is a concern of other academic disciplines including Semiotics, Anthropology, Sociology, Media Studies and Cultural Studies. These analyses in turn have affected conventional art history, especially concepts such as signs in semiotics. Discussing imagery as iconography in this way implies a critical "reading" of imagery that often attempts to explore social and cultural values. Iconography is also used within film studies to describe the visual language of cinema, particularly within the field of genre criticism. [19] In the age of Internet, the new global history of the visual production of Humanity (Histiconologia [20] ) includes History of Art and history of all kind of images or medias.

Articles with iconographical analysis of individual works

A non-exhaustive list:

See also

Related Research Articles

Madonna (art) artistic theme

A Madonna is a representation of Mary, either alone or with her child Jesus. These images are central icons for both the Catholic and Orthodox churches. The word is from Italian ma donna, meaning 'my lady'. The Madonna and Child type is very prevalent in Christian iconography, divided into many traditional subtypes especially in Eastern Orthodox iconography, often known after the location of a notable icon of the type, such as the Theotokos of Vladimir, Agiosoritissa, Blachernitissa, etc., or descriptive of the depicted posture, as in Hodegetria, Eleusa, etc.

Christian art art genre

Christian art is sacred art which uses themes and imagery from Christianity. Most Christian groups use or have used art to some extent, although some have had strong objections to some forms of religious image, and there have been major periods of iconoclasm within Christianity.

Erwin Panofsky art historian

Erwin Panofsky was a German-Jewish art historian, whose academic career was pursued mostly in the U.S. after the rise of the Nazi regime.

Depiction is reference conveyed through pictures. Basically a picture refers to its object through a non-linguistic two-dimensional scheme. A picture is not writing or notation. A depictive two-dimensional scheme is called a picture plane and may be constructed according to descriptive geometry where they are usually divided between projections and perspectives. Pictures are made with various materials and techniques, such as painting, drawing, or prints mosaics, tapestries, stained glass, and collages of unusual and disparate elements. Occasionally, picture-like features may be recognised in simple inkblots, accidental stains, peculiar clouds or a glimpse of the moon, but these are special cases, and it is controversial whether they count as genuine instances of depiction. Similarly, sculpture and theatrical performances are sometimes said to depict, but this requires a broad understanding of 'depict', as simply designating a form of representation that is not linguistic or notational. The bulk of studies of depiction however deal only with pictures. While sculpture and performance clearly represent or refer, they do not strictly picture their objects.

Cesare Ripa Italian art historian

Cesare Ripa was an Italian iconographer who worked for Cardinal Anton Maria Salviati as a cook and butler.

<i>Allegory of Prudence</i> painting by Titian

The Allegory of Prudence is an oil-on-canvas painting attributed to the Italian artist Titian and his assistants. The painting portrays three human heads, each facing in a different direction, above three animal heads. It is in the National Gallery, London.

A religious image, sometimes called a votive image, is a work of visual art that is representational and has a religious purpose, subject or connection. All major historical religions have made some use of religious images, although their use is strictly controlled and often controversial in many religions, especially Abrahamic ones. General terms associated with religious images include cult image, a term for images, especially in sculpture which are or have been claimed to be the object of religious worship in their own right, and icon strictly a term for Eastern Orthodox religious images, but often used more widely, in and outside the area of religion.

Catholic art

Catholic art is art produced by or for members of the Catholic Church. This includes visual art (iconography), sculpture, decorative arts, applied arts, and architecture. In a broader sense, also Catholic music may be included. Expressions of art may or may not attempt to illustrate, supplement and portray in tangible form Catholic teaching. Catholic art has played a leading role in the history and development of Western art since at least the 4th century. The principal subject matter of Catholic art has been the life and times of Jesus Christ, along with people associated with him, including his disciples, the saints, and motives from the Catholic Bible.

Virgin of Mercy subject in Christian Art

The Virgin of Mercy is a subject in Christian art, showing a group of people sheltering for protection under the outspread cloak, or pallium, of the Virgin Mary. It was especially popular in Italy from the 13th to 16th centuries, often as a specialised form of votive portrait, and is also found in other countries and later art, especially Catalonia and Latin America.

History of art criticism

The history of art criticism, as part of art history, is the study of objects of art in their historical development and stylistic contexts, i.e. genre, design, format, and style, which include aesthetic considerations. This includes the "major" arts of painting, sculpture, and architecture as well as the "minor" arts of ceramics, furniture, and other decorative objects.

<i>The Allegory of Faith</i> painting by Johannes Vermeer

The Allegory of Faith, also known as Allegory of the Catholic Faith, is a painting created by Dutch artist Johannes Vermeer in about 1670–72. The painting is currently located at the Metropolitan Museum of Art in New York, and has been since 1931.

God the Father in Western art

For about a thousand years, in obedience to interpretations of specific Bible passages, pictorial depictions of God in Western Christianity had been avoided by Christian artists. At first only the Hand of God, often emerging from a cloud, was portrayed. Gradually, portrayals of the head and later the whole figure were depicted, and by the time of the Renaissance artistic representations of God the Father were freely used in the Western Church.

Resurrection of Jesus in Christian art

The Resurrection of Jesus has long been central to Christian faith and Christian art, whether as a single scene or as part of a cycle of the Life of Christ. In the teachings of the traditional Christian churches, the sacraments derive their saving power from the passion and resurrection of Christ, upon which the salvation of the world entirely depends. The redemptive value of the resurrection has been expressed through Christian art, as well as being expressed in theological writings.

Transfiguration of Jesus in Christian art motif in art

The Transfiguration of Jesus has been an important subject in Christian art, above all in the Eastern church, some of whose most striking icons show the scene.

<i>Man of Sorrows</i> (Geertgen tot Sint Jans) painting by Geertgen tot Sint Jans

Man of Sorrows is a small Early Netherlandish oil on wood panel painting completed c. 1485-1495. It is attributed to Geertgen tot Sint Jans and in the tradition of the devotional images of the "Man of Sorrows", which typically show Christ before his crucifixion, naked above the waist, bearing the wounds of his Passion. The panel has an unusually complex and suffocating spatial design, and depicts the mocking of Jesus, and his grieving mother. The panel is steeped in both complex iconography and deep pathos. Christ is in obvious pain and holds his wounds up for the viewer. He looks out while white robed weeping angels bear the Arma Christi -objects associated with his crucifixion and death- float around him. The attending saints include Mary and the Magdalene.

Craig S. Harbison was an American art historian specialising in 15th and 16th-century Flemish and Northern Renaissance painting. He was Professor Emeritus of Art History at the University of Massachusetts Amherst. While attending Princeton University in the early 1970s, he studied iconographic analysis under Erwin Panofsky and Wolfgang Stechow. He had previously studied at Oberlin College, Ohio.

Jan Białostocki was one of the most famous Polish art historians of the 20th century.

References

Citations

  1. Oxford Bibliographies: Paul Taylor, "Iconology and Iconography"
  2. Erwin Panofsky, Studies in Iconology: Humanistic Themes in the Art of the Renaissance. Oxford 1939.
  3. Giannetti, Louis (2008). Understanding Movies. Toronto: Person Prentice Hall. p. 52.
  4. Ripa's full title, rarely used, was Iconologia overo Descrittione Dell’imagini Universali cavate dall’Antichità et da altri luoghi; English Translations and Adaptations of Cesare Ripa's Iconologia: From the 17th to the 19th Century by Hans-Joachim Zimmermann
  5. 1 2 Białostocki:535
  6. Alte Pinakotek, Munich; (Summary Catalogue – various authors), pp. 348-51, 1986, Edition Lipp, ISBN   3-87490-701-5
  7. 1 2 3 4 5 W. Eugene Kleinbauer and Thomas P. Slavens, Research Guide to the History of Western Art, Sources of information in the humanities, no. 2. Chicago: American Library Association (1982): 60-72.
  8. For example by Anne D'Alleva in her Methods and Theories of Art History, pp. 20-28, 2005, Laurence King Publishing, ISBN   1-85669-417-8
  9. Richard Krautheimer,Introduction to an "Iconography of Mediaeval Architecture", Journal of the Warburg and Courtauld Institutes, Vol. 5. (1942), pp. 1-33.Online text Archived April 8, 2008, at the Wayback Machine
  10. Białostocki:537
  11. Most recently: North, John (September, 2004). The Ambassador's Secret: Holbein and the World of the Renaissance. Orion Books
  12. Index of Medieval Art website
  13. Białostocki:538-39
  14. "Iconclass website". Iconclass.nl. Retrieved 2014-03-31.
  15. Illuminated manuscripts from the Dutch royal Library, browsable by ICONCLASS classification and Ross Publishing - examples of databases for sale Archived February 20, 2008, at the Wayback Machine
  16. website Iconclass for Flickr
  17. Kitzinger, Ernst, "The Cult of Images in the Age before Iconoclasm", Dumbarton Oaks Papers, Vol. 8, (1954), pp. 83–150, Dumbarton Oaks, Trustees for Harvard University, JSTOR
  18. Schiller:66
  19. Cook and Bernink (1999, 138-140).
  20. The first World Dictionary of Images: Laurent Gervereau (ed.), "Dictionnaire mondial des images", Paris, Nouveau monde, 2006, 1120p, ISBN   978-2-84736-185-8. (with 275 specialists from all continents, all specialities, all periods from Prehistory to nowadays) ; Laurent Gervereau, "Images, une histoire mondiale", Paris, Nouveau monde, 2008, 272p., ISBN   978-2-84736-362-3

Sources