10-06-2022, 07:57 PM
It is culture that is antecedent to the VMS. It's a combination of history and tradition that is referenced to a particular time and place, and yet the VMs is still an object without a full explanation. The VMs is strange because strangeness was built into it. Ambiguity is intentional. Deception becomes obvious, once the trick is known. Duality of interpretation clearly exists in certain illustrated examples. Appearance is altered, but traditional markers of color, pattern and placement remain.
Having nymphs as representatives of various 'attributes' is common in the Classical perspective. The connection between stars and plants is also representative of medieval beliefs. How does this further VMs investigation? Does it give a direct access to VMs language?
If all the VMs Zodiac nymphs are generic representations of stars, why are the images so dissimilar? If each 'Stella' were generic, the Zodiac nymphs might all be similar. They are, however, quite diverse. This opens a field where various representative interpretations might be (have been) placed. The interpretations are historically and traditionally valid. The cardinal's red galero and the Fieschi coat-of-arms are a unique heraldic combination validated by history.
Most of the nymphs may be generic spirits, sympathetically connected to stars and plants. That is how things are disguised and hidden. A few of them are connected to history and church tradition. And they provide a better path of investigation. A path that leads to historical grounding and is a combination of traditional, biblical pairing and astronomical, zodiac pairing with historical, heraldic pairing.
The wild card is in the use of heraldic canting. That is the use of rebus interpretation within the heraldic tradition. See example: Crequy
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Just looking at the heraldry; if you know the explanation, it's just a play on words. However, if you start with just the insignia, ... I mean, tell the VMs botanists, that is the heraldic representation of a cherry tree, with fruit hanging up. Should be no problem.
Heraldic canting is built into the VMs Zodiac. The hidden nymphs are connected to and interpreted by the colors and the patterns on their tubs.
Having nymphs as representatives of various 'attributes' is common in the Classical perspective. The connection between stars and plants is also representative of medieval beliefs. How does this further VMs investigation? Does it give a direct access to VMs language?
If all the VMs Zodiac nymphs are generic representations of stars, why are the images so dissimilar? If each 'Stella' were generic, the Zodiac nymphs might all be similar. They are, however, quite diverse. This opens a field where various representative interpretations might be (have been) placed. The interpretations are historically and traditionally valid. The cardinal's red galero and the Fieschi coat-of-arms are a unique heraldic combination validated by history.
Most of the nymphs may be generic spirits, sympathetically connected to stars and plants. That is how things are disguised and hidden. A few of them are connected to history and church tradition. And they provide a better path of investigation. A path that leads to historical grounding and is a combination of traditional, biblical pairing and astronomical, zodiac pairing with historical, heraldic pairing.
The wild card is in the use of heraldic canting. That is the use of rebus interpretation within the heraldic tradition. See example: Crequy
You are not allowed to view links. Register or Login to view.
Just looking at the heraldry; if you know the explanation, it's just a play on words. However, if you start with just the insignia, ... I mean, tell the VMs botanists, that is the heraldic representation of a cherry tree, with fruit hanging up. Should be no problem.
Heraldic canting is built into the VMs Zodiac. The hidden nymphs are connected to and interpreted by the colors and the patterns on their tubs.