Projection into an image, a true duplication of the self, which was often intended for self-celebration or, more accurately, as an empathic projection of spiritual significance, often allowed a prince to transcend his being, which appears to be one of the principles of self-portraiture.The Aberdeen Council Registers form an almost complete set of records: the only extensive period which is not covered by the registers runs from the middle of the year 1414 to the end of 1433.
The combined exploitation of these numerous signs of identity, more or less controlled by the person being represented, produced a kind of self-portrait which included a variety of facets of the remarkable being that was the medieval individual. The arrival of the realistic portrait – the ultimate emblem – in some way completes these successive attempts at designating the individual. crests, devices, and other ancillary emblematic forms as well – intended to make people and things known and recognized. The Middle Ages in the West also generated various systems of signs – heraldry especially, but.
In all civilizations the very purpose of an emblem is to represent a physical or moral individual with a sign, thus producing a representation of this individual through an image, a portrait in the original meaning of the word.
Self-Portraiture and Princely Iconography at the End of the Middle Ages That regulatory function, however, was secondary to the cult’s soteriological significance, its popularity in urban Scotland reflecting the wider late medieval European lay quest for closer and more direct personal connections with God. Holy Blood devotion, while by no means exclusively associated with members of the merchant community, provided a vehicle for expression of guild identity and, as in Bruges, a mechanism for the regulation and control of guild members’ public behaviour. The cult remained principally an urban phenomenon and was associated closely with the guildry of those burghs in which Holy Blood altars were founded.
Strong Scottish connections with the blood-relic centres at Bruges and, to a lesser extent, Wilsnack, primarily established by Scotland’s urban merchant class, provided the conduit for the development of the cult in the east coast burghs from the second quarter of the fifteenth century. Of the Christocentric devotions which achieved widespread popularity in later medieval Scotland, the cult of the Holy Blood gained the greatest prominence.
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