Abstract

Taking as a starting point two great Cluniac churches, whilst looking further afield beyond Burgundy, the author poses the paradox of the Romanesque capital, whether with or without figures. Today’s tendency to an over-interpretation of subject-matter goes against the written evidence of an author such as Lucas of Tuy, for whom the capital’s role was often purely decorative ; it ignores the subordinate role of capitals, for example in relation to a principal image in the sanctuary. Many debatable questions remain open. Why are there not narrative or symbolic sequences of capitals ? Why is it so rare to be able to identify a connection between a capital and the celebration of the liturgy ?What do we know of the lost paintings and altars ? As to the original ‘‘programme’’, was it always understood by the masons during the construction of the monument ?

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