Tag Archives: Museums

Wyspa Megalitów, Archaniołów, Świętych i Uczonych

Na przełomie maja i czerwca 2024 organizujemy 10-dniowy wyjazd po Irlandii o charakterze archeologiczno-fotograficznym. W programie znajdą się zabytki epok prehistorycznych, skarby chrześcijańskie minionego Kościoła Celtyckiego, zapierająca dech w piersiach natura Szlaku Atlantyckiego, oraz pobyt w malowniczych hotelach i zamkach rozsianych na wyspie. Charakterystyczną zaletą wyjazdu jest możliwość odkrycia tajemnic archeologii alternatywnej, jak teoria kontaktów pomiędzy Egiptem a Wyspami Brytyjskimi, szczególnie Irlandią. Będziemy też dyskutować na temat Linii Świętego Michała Archanioła, który pojawia się również w amerykańskim dokumencie, w którym brałam udział: Quest for Angel autorstwa Stana Williams’a. Szczegóły i program pojawią się niebawem na stronie archaeotravel.eu Informacje na temat zabytków są prezentowane na stronie, w zakładce: Europa – Irlandia.

The Pages of the Book of Kells Inspired by Angels

…before the morning on which the scribe was to begin the book, an angel stood before him in a dream and showing him a picture drawn on a tablet which he had in his hand,[and] said to him, “Do you think that you can draw this picture on the first page which you propose to copy?” The scribe, who doubted his skill in such exquisite art, in which he was uninstructed and had no practice, replied that he could not. Upon this the angel said, “…[e]intreat your Lady to offer prayers for you to the Lord…and give you spiritual vision…”

The scribe having done as he was commanded…All these, aided by divine grace, the scribe made himself master of, and faithfully committing them to his memory, exactly copied in his book in their proper places. In this manner the book was composed, an angel furnishing the designs, St. Brigit praying, and the scribe copying. 

— Topographia Hibernica (A Topography of Ireland) (c. 1188), Chapter 39: How the Book was Composed

Angels on Folio 285r in the Book of Kells in the Trinity College, Dublin. Copyright©Archaeotravel.

The Book of Kells in Dublin

The Book of Kells is one of great heirlooms of the Celtic, Hiberno Scottish world. It has been on a permanent display at Trinity College Dublin since the seneteenth century, where it was brought from Kells sometimes after 1661. At that stage, the monastery in Kells was falling into ruins and was additionally threatened by the soldiers of Oliver Cromwell. Thus the Bishop of Meath, Henry Jones (circa 1605 – 1681) thought to be safer to bring the Book of Kells to Dublin, where it has been preserved at Trinity College Library for over three hundred years until now, classified as TCD MS 58. In the Library of Trinity College in Dublin, the Book has been admired by millions who have made a pilgrimage to see it from all the world and to have been dazzled by the beauty and its intricacy of its craftsmanship. Yet, what exactly does the Book of Kells mean? What is the nature of the historical and artistic context that gave rise to it? Where was it made and by whom? What has been its fate across the centuries, from the time of its origins until the present?

The Greatest of Insular Gospel Codices

The Book of Kells is handwritten and hand-decorated book that now contains 340 parchment leaves, which gives a total of 680 pages (folios). At Trinity, the Book remains open with two of its pages visible to visitors. Only one of its pages is turned over every day, so in order to look through the whole manuscript, one would have to allocate at least one year of daily visits. The pages measure about 13 inches (33.02 cm) by 8 inches (20.32 cm). Originally, it had more leaves than that and had a form of the one single book, while it is now in four seperate volumes, one for each Gospel, which was the result of its successive rebounding in 1953 by a bookbinder Roger Powell to preserve its rare pages in a better condition. It contains the text of the four Gospels according to SS Matthews, Mark, Luke and John in the Latin translation that Saint Jerome had made in Rome during the 380s AD. It is an example of a particular type of book that modern scholars call the Insular Gospel Book, that is to say, a copy of the four Gospels that were made in the British Isles between the middle of the seventh century and the early ninth century. Hence the term Insular has been coined. Like other manuscripts of the same kind, the Book of Kells was intended as a large liturgical Gospel Codex, which was possibly displayed as a relic on an altar and may have been carried in processions during Christian festivals to be shown to laypeople.

During the hundred and fifty years or so, during which the Insular Gospels were made, the genre underwent significant development. The earliest member of this genre, the Book of Durrow, made either in Ireland or Northern England, around the year 650 AD., contains a relatively simple repertory of artwork. The Book of Kells was among the very last Insular Gospel Codices to be made, and it surpasses all others in the amount and quality of its artistic decoration. One of the Insular books, which is closest to the Book of Kells in its intricacy and grandeur is the Book of Lindisfarne Gospels, now preserved in the British Library, in London. It was made a several decades, possibly a century, before the Book of Kells appeared. The Lindisfarne Gospel Book represents a very sophisticated exemplum of the genre and only the Book of Kells surpasses it.

The basic structure of the Book is the same as the Lindisfarne Gospels and other manuscripts but the Book of Kells adds further decorative pages over and above this basic structure. It literally abounds, as no other Insular illuminated manuscript, in decorations on almost each folio, including famous full-page illuminations and exceptionally lavish Hiberno-Scottish incipits (the first few words of the text), which many a time turn into elaborate frontispieces. Yet, although the Book of Kells goes far beyond any other representative of this genre of Insular Gospel book, there is known nothing for sure, which is the major difference between it and the Lindisfarne Gospels, including the fact there are no notes in the artwork about its authorship. Stylistically, the Book of Kells can be dated around the year 800 but possibly it was not fully compeleted exactly in this particular year. Given its magnificence, it is likely that it was made at the great monastery on the Island of Iona.

The Masterpiece of Iona

Iona itself is a very small island, of only about 3,5 miles (around 56 km) from N-S and 1,5 miles (24 km) E-W. It is located off the southwestern tip of the much larger Island of Mull, which itself stands off the western coast of Scotland. It was here on Iona that in the early 560, Saint Columba founded the monastery which became the headquarters of the Columban Church, which extended across a considerable portion of western Scotland, and it was from Iona that Saint Aidan was sent to Northumbria in around 635 AD., to found the monastery of Lindisfarne. The Celtic monks had a particular taste for remote locations, such as Skellig Michael, one of the first Saint Michael’s sanctuaries on Apollo/Michael Axis. They were all set apart from the hurly-burly of the world, where the monks can give themselves over fully to the life of the spirit. Having left Ireland in self-imposed exile for the purpose of seeking God, the great Columbkille, known as Saint Columba in the Latin form of his name, also chose a distant and remote island for his new home and monastery. This was a man of vurnerable life and of blessed memory, the father and founder of monasteries, who was given the same name as the Old Testament Prophet Jonah. What is pronounced Iona in Hebrew and is translated as Columba in Latin means a dove. So great a name coud not have been given to a man of God but by divine providence. For it is shown in the Gospel that the Holy Spirit descended upon the only begotten Son of God in the form of that little white bird.

The Work of Angels

Saint Columba was born in County Donegal around 520 AD. into a culture of the written world. To the Earliest Irish Church the written word was the Word of God. From the Hand of God came Scripture. God was the author of the book and that book was Scripture. So the best art and hand-craft were used in Hiberno-Scottish literal tradition to write and explain Scripture. For the Irish the skill of writing and the miraculous were very close together, and so Insular books were miracles in themselves, as if they had been only created by divine or mystical assistance of heavenly beings.

if you apply yourself to a more closer examination, and are able to penetrate the secrets of the art displayed in these pictures, you will find them so delicate and exquisite, so finely drawn, and the work of interlacing so elaborate, while the colours with which they are illuminated are so blended, and still do fresh, that you will be ready to assert that all this is the work of angelic, and not human, skill…

— Topographia Hibernica (A Topography of Ireland) (c. 1188), Chapter 38: Of a Book Miraculously Written

Such beliefs are not surprising. All in all, there are so many miracles reported in Hiberno-Irish hagiographies about saints and their encounters with angels, about their books created with their miraculous skills of writing. And as such, the Book of Kells had remined enigmatic for a very long time.

The Melting Pot of Christian Cultures

Early Christian communities’ life in the Dark Ages, like the one of the monks from Iona was not simple as they lived in a tangible threat of Viking raids. On the other side, independent on the Roman Church, they were free to use christianised Celtic traditions of pagan origins, yet deeply combined with Oriental Christian iconology, mostly coming from the Desert of Egypt, to eventually create the greatest work of art ever to come on the British Isles. The first reference to the Book of Kells appeared only in the twelfth century, where it was found in Kells, Co. Meath. That’s why it has got its modern name. Like the Lindisfarne Gospels, the Book of Kells has had an eventful history over the centuries. At Kells it was treated with great reverence. Even though Saint Columba had alrady died circa 597 AD., during the eleventh century it was believed to have been written by his own hand and thus was known as the “Great Gospel of Colmcille, the chief relic of the Western world”. The Book had remained at Kells until the monastery was abolished in 1539. At that moment in history, it passed through the hands of Gerald Plunket, plausibly a relative to the last Abbot of Kells, who inscribed notes onto the pages of the Book’s marginalia; at the very beginning, he added a note observing that this manuscript surpasses the cunning of all men. He struggled the text on several of the major decorated pages, entering his transcriptions at the bottom of this pages. By 1621, the Book of Kells had come into the hands of a prominent Anglican clergyman and scholar, the Archibishop  of Armagh, James Ussher, who calculated that the World had been created on October 23rd, in 4004 BC. Having been displayed at Trinity College, in 1849, the Book of Kells was proudly presented to the Queen Victoria, who signed her name on the front …

If it was originally made on Iona, it reached Kells when the monks of Iona fled the island in the eraly ninth century, under the pressure of Viking attacks. The whole monastery would have been involved in making over the Book, and there were around several hundred men working in the monastery. It is indeed the work of very fine artists, painters and calligraphers. Its uniqueness lies in its decoration, the scale of it and in the intensity of it. Apart from figural representations, Hiberno-Scottish artists went back to very early Celtic art, which loves the assymetry of curves. They were also insipred by contemporaneous masterpieces of matalwork. Both, book illuminators and craftsmen used such devices as compass, rulers and templates, so they all started from initial drwaings to create a final artwork either in metal, sculpture or painting.

From Iona to Kells

In 795, Iona was subjected to a ferocious Viking raid, one of the earliest Vikings’ attacks on Western Europe. Iona continued to suffer at the hands of the Vikings in the ensuing years until in 807, when most of the monks led by their abbot migrated to Ireland and built a new monastery for themselves at the inland location in Kells of County Meath. So was the Book of Kells written on Iona before the Viking raids or was it written in Kells after the community migrated there? Or could it perhaps have even began on Iona and completed in Kells? These are questions never to be answered for sure. Neither names can be put to the makers of the Book of Kells, unlike in the case of the Book of Lindisfarne Gospels. Yet, it is based on detectable differences in style both in the handwriting and in the artwork, the manuscript seems to be the work of  a team of three or four scribal artists.

Anonymous artists of the Book of Kells

The art historian and archaeologist, Francoise Henry, called the artist of the Book of Kells’ Chri Rho page the goldsmith, not only for the use of yellow but also for fine details of his work, which was reminiscent of metalwork. The so-called ‘goldsmith’ was also responsible for the eight circle cross page or carpet page. The ‘illustrator’ is the name she gave to the artist who executed the Temptation page and page normally identified as the Arrest of Christ. Additionally, there is a ‘portrait painter’ – as she called him, who was responsible for the depiction of the Virgin and Child. In contrast to the personalities that Francoise Henry gave the artists, she simply termed the scribes A, B and C, “to which I’m inclined to add the fourth scribe D. Th e scribe A was a sovereign conservative who concentrated entirely on script. On the other hand, the scribe B was a unbind personality who clearly enjoyed using different coloured inks. The scribe C integrated his script closely into the decoration. The scribe D, I regard as the most accomplished of all. In some places, I have the impression that he was responsible for both, decoration as well as script”.

Folio 285 r of the Book of Kells is a fully decorated page corresponding to the moment of the Passion (Luke 24:1), “Una autem sabbati valde”, between the Crucifixion and the Resurrection, just before the time, when the women approach the empty sepulchre and find two shiny men instead of the buried Christ. Angels and archangels are very present throughout the whole Book of Kells, where they play a very significant part in the manuscript, both as messengers and protectors. Judeo-Christian radition teaches that there have always been angels to call upon. In fol. 285 r, they guard the sepulchre where Jesus lies. These are possibly the four archangels of presence, SS Michael, Gabriel, Raphael and Uriel, though the latter’s cult was forbidden by the Roman Church in the eighth century. It is one of the two fully decorated text pages, yet they miss the miniatures, which usually illustrate the content. They are possibly lost to us today. Copyright©Archaeotravel.

Content for the Initiated

Moreover, it is believed that the Book of Kells has a few layers of understanding. The basic one generates from the scale of the work itself to be admired as the work of angels. As such, it was venerated by both, educated and illiterate believers who were dazzled by its colours. It was a mircale itself for laypeople to see the divine rainbow enclosed in the Book. There were various types of inks used in writing manuscripts. The most common ink was made using inkberry holly but there were also used various plant and mineral extracts. Some of the pigments were produced locally, like those received from oak galls or lamp black. Others were very exotic, such as lapis lazuli brought from the far East. What that does tell us about the contemporaneous trade links is the fast that these remote Insular religious centres, like Iona, were plugged into the international exchange of goods. In the Book of Kells, the range of colours used is much wider than previously, its illuminators went even a stage further; they overpainted with colour wahes, they engaged a little bit with a sort of pointilist optical mistic by having different little decorative motifs overlying the base colours. Yet, another level of the insight the Book of Kells has offered is not a visual and not for the illiterate at all, as it contains an extremely encoded text for the initiated. Letters on many of its pages can be only put into phrases and read when a reader exactly knows what he is looking for. The words in the Book of Kells are even more hidden and difficult to be discerned in between their curves and shapes than in any other codices, including the Lindisfarne Gospels.

The Hostage of the Centuries

The Book of Kells has not survived the centuries intact. Near 1006 or 1007, it was stolen from the sacristy of the Church of Columba in Kells. It was not for the Book of Kells itsel, as its thief was most possibly illiterate, but for the Book’s wonderful binding and the casket, in which it was held, that had kept the attention of the thief, who stripped off the binding and threw the Book in the bog, from where it was happily recovered three months later. It is very difficult to imagine the richness of such a book cover for the Gospel Codex of a similar caliber but we can get some idications from the surviving book shrines. The closest complete example that has survived is the cover of the Soiscél Molaisse, which was once a used as an Irish cumdach for a more pocket Gospel Book. It originated from an eighth-century wooden core embellished in the eleventh and fifteenth centuries. The cover shows the ringed cross, surrounded by the symbols of the Four Evangelists and these representations, of course, find their parallels on a few pages from the Book of Kells. At one time or another, the latter has lost about 30 leaves, including about 10 leaves at the beginning, about 12 at the end and 8 or 9 leaves at various points within the Book. Some of the lost leaves would have included the major decorations. After it was sent to Dublin, the worst came; the Book of Kells was savagely trimmed by a binder at some point in its history, when the manuscript was rebound but it is not known exactly when. It is specifically visible on Folio 291v, with the Portrait of Saint John, where the Evangelist is enbraced by a larger figure with his head partly chopped off. Rebounding was to make the Book look tidy, with its edges fitting perfectly its new binding, which turned out to be extremely harmful to the Book itself.

The Book Of Kells was created at the turn of the ninth century and shows today how the monks of the monastery of Iona, founded by Saint Columba, combined the influences of the east with Celtic and Pictish craft traditions in metal working and stone carving, to create a work so astonishing. Copyright©Archaeotravel.

The Arrangement of Insular Manuscripts

The beginning of each Gospel in all Insular Gospel Codices is the following: The Evangelist portrayed, carpet page, opening words of the Gospel. In the Book of Kells the sequence is similar but not quite the same. The first page of the sequence is a page showing all four of the Evangelists’ symbols: angel, lion, ox and eagle. This is on a left-hand page. The facing page is left blank. The next left-hand page has a picture of the Evangelist but only two of the original four Evangelists’ portraits had survived , those showing Matthews and John. The picture of Matthew faces the opening words of his Gospel, which is, as mentioned above, much more difficult to read in the Book of Kells than in the Lindisfarne Gospels. In the Book of Kells there is also a sequence of not one but of three decorated pages at the point of Matthew’s Gospel (Chapter 1, Verse 18). First comes a picture of Christ Himself, holding the Book of Life in His hand. This image of Christ occupies a left-hand page. It faces a Carpet Page, which incorporates a double-cross design. After turning that page over, there are the opening words of Matthew Chapter 1, verse 18, with the letters X P I, abbreviating Christ’s name in Greek. The Book of Kells has lost its first pages but they may have contained Saint Jerome’s letter to his comissioner, Pope Damasus, but it does still have a set of Canon Tables. Instead of having the columns headed by the names of the Evangelists, as in the Lindisfarne Gospels, there are their symbols. What more distinguishes the Book of Kells from other Insular Gospel codices is that it goes far beyond them, both, in the amount and elaborateness of decoration, and in the number of miniatures; it includes all three pictures depicting key moments in Christ’s life on earth. It is worth emphasising that these three scenes are the only narrative representations of events in Christ’s life to be found in any Insular Gospel works. At the front of the Book, following the Canon Tables, comes the deception of the Virgin Mary and Christ Child group surrounded by four archangels, alluding to Christ’s birth on earth. Toward the end of Matthew’s Gospel appears the picture depicting the Arrest of Christ after Judas had betrayed Him. And within Saint Luke’s Gospel, immediately after the section of text describing baptism comes the image representing Christ’s Temptation.

Regarding pages with regular text, the style of the handwriting is the same as for the Lindisfarne Gospels, yet there are touches of colour and decoration scattered across the pages. Each verse of the text begins with a collet and decorated initial so that even on pages of regular text the decoration of Kells goes beyond that of Lindisfarne. Also some text pages are afforded special treatment, e.g. the page that contains the beginning of Saint Luke’s listing of the ancestors of Jesus. The page with the Sermon on the Mount (Matthew 5,3-48) is also given a special treatment, so it is once again more colourful and more elaborate. Pages of text that describes events at the end of Jesus’ life are treated even more decoratively, like the page that begins the account of the Crucifixion in Saint Matthew’s Gospel.

Comments on the Book

It has been long recognised that the Book of Kells is a consummate masterpiece of early medieval design. The pioneer scholar of the study of the medieval manuscripts, John Obadiah Westwood (1805–1893) wrote, commenting on both, the Lindisfarne Gospels and the Book of Kells: “I have examined with the magnifying glass the pages of the Gospel of Lindisfarne and the Book of Kells for hours together, without ever detecting of false line or an irregular interlacement. And when it is considered that many of these details consist of spiral lines and are so minute, as it is impossible to have been executed without a pair of compasses, it really seems an enigma not only with what eyes but also with what instruments they could have been drawn”.

Despite its overhelming grandeur, the Book of Kells rarely appears in known medieval accounts of annals, and if it does, authors dedicate to it just short passages. The exception comes from twelfth-century chronicler, Gerald of Wales or Giraldus Cambrensis’ (1146-1223), who travelled across Ireland in 1180s gives a long and elaborate medieval description of The Book of Kells in a really literal and descriptive manner, as if it was a fairy tale. Topographia Hibernica by Giraldus Cambrensis shows how much the author was amazed by the beauty of the Book’s illuminations when he traveled to Ireland. He describes it as “so delicate and exquisite, so finely drawn”. Having applied the whole range of iconographical, iconological, technical and stylistic elements, the Book of Kells reached the highest level in its genre. It is so fascinating to discover there ancient Celtic motifs and techniques, interlaced with Oriental iconological religious ideas and iconography, with some additions of the European Meditteranean stylistic touches. All these aspects make the Book of Kells a real masterpiece and a glorious refection of knowledge speard in one of the enlightened enclaves in the contemporaneous world. For its intricacy, the Book of Kells was authentically believed to have been created with divine or mystical assistance. In Giraldus’ account, the scribe working on the Book was inspired by an angel and one of the major Patron Saints of Ireland, Saint Brigit. Yet invoking such a heveanly assistance of angels was not an uncommon phenomenon, frequently described as real events, especially in Insular chronicles or hagiographies, and was also practiced by means of adapted orthopraxy, by means of various rituals, which were not always in accordance with the canonical orthodoxy assumed in Rome. It is finally not surprising that in the eyes of medieval public, the Book of Kells was regarded as the “work of not men but of angels”. Those seems appropriate words to be applied to this most beautiful book …

Among all the miracles in Kildare, none appears to me more wonderful than that marvelous book which they say was written in the ti[m]e of the Virgin at the dictation of an angel. It contains the Four Gospels according to St. Jerom[e], and almost every page is illustrated by drawings illuminated with a variety of brilliant colours. In one page you see the countenance of the Divine Majesty supernaturally pictured; in another, the mystic forms of the evangelists, with either six, four or two wings; here are depicted the eagle, there the calf; here the face of a man, there of a lion; with other figures in almost endless variety…

— Topographia Hibernica (A Topography of Ireland) (c. 1188), Chapter 38: Of a Book Miraculously Written.

Featured image: In front of the representation of the page with Angels or Archangels on Folio 285r in the Book of Kells in the Trinity College. Copyright©Archaeotravel.

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland;
Cardinal Stefan Wyszyński University in Warsaw, Poland;
University College Dublin, Ireland.

BIBLIOGRAPHY:

Beckett, W. 1996. ‘The Mists of Time’, in Sister Wendy’s Story of Painting, S.1, E.1. British Broadcasting Corporation (BBC).

Giraldus Cambrensis, The Topography of Ireland, accessed March 21, 2018, Thomas Wright, trans. (Cambridge, Ontario 2000), pp. 55-6.

Giraldus Cambrensis [Gerald of Wales] (c. 1146-1223) in Topographia Hibernica (A Topography of Ireland) (c. 1188), in Medieval Hollywood. (https://bit.ly/42T43Sv; accessed 14th May, 2023).

Grahams, T. 2009. ‘The Book of Kells: A Celtic Treasure’, in UNM Youtube Channel. The University of New Mexico. (https://bit.ly/3O8qMWw, 2009; accessed 14th May, 2023).

Grigor, M., Lenton, L. 2009. The Book of Kells – The Works of Angels? Crescendo Concepts LTD.

Lewis, S. 1980. Sacred Calligraphy: the Chi-Rho Pagein the Book of Kells. Traditio , 1980, Vol. 36, pp. 139-159. Cambridge University Press.

The Gesture of Saint Anne of Faras and its Mysteries

Passing by Warsaw on my way from the Chopin Airport to my hometown, I decided to stop at the National Museum of Warsaw to explore once again the Faras Gallery. One of its precious treasure is a fragmentary wall painting, described as the image of Saint Anne of Nubia. Like other wall paintings from the same gallery, it originally featured the cathedral of Faras (earlier Pechoras), located in the capital of the Kingdom of Nobatia (or Nobadia) (Cartwright, 2019).

Birth and re-birth of Christian Nubia

Established in the 4th century AD, Nobatia had grown out of a long ancient tradition of Egypt and the Kingdom of Kush (Ibid.; Adams, 1991:1800). Since the early Middle Ages it had been inhabited by a tribe of the Nobatae who developed their culture beyond the first cataract of the Nile, between present-day Egypt and Sudan (NMW, 2014-2015:[0:11-0:30]; Cartwright, 2019). To the south, there also existed other Nubian kingdoms, namely Makouria and Alwa (Adams, 1991:1800). Christianity reached this region in the 6th century AD, brought there by Byzantine missionaries (NMW, 2014-2015:[0:30-0:45]; Cartwright, 2019) but initially inspired by the Christian tradition of Egypt, and with minor influences from Byzantium, Syria and Palestine (Adams, 1991:1811-1812).

After the Islamic invasion of Egypt in the 7th century, Nubia emerged as a lonely “Christian island among the sands of Sahara desert” (NMW, 2014-2015:[0:45-0:59]), having developed its culture until the 14th century, when it was eventually sunk by the same enemy, with its monuments covered in sand (Ibid.:[2:00-2:10]). “They were [only] reborn [in the 1960s] when a Polish archaeological [rescue] expedition, headed by Professor Kazimierz Michałowski, explored the sites designated for flooding by the waters of the Nile at the Aswan Dam” (Ibid.:[2:10-2:26]). As a result, preserved objects from the Faras cathedral, mainly priceless mural paintings, were shared between the National Museum of Sudan in Khartoum and the National Museum of Warsaw (Ibid.:2:41-2:52; NMW, 2019). The painting of Saint Anne has been displayed as a part of the Nubian Collection in the Faras Gallery since 1972 (NMW, 2014-2015:[2:42-2:52]; NMW, 2019). In 2014, the exhibition was redesigned, to mimic the layout of the cathedral interior and “present the wall paintings in a way that reflects their original placement, with the sound of authentic Coptic liturgical chanting heightening the experience for visitors” (NMW, 2019).

Styles of Faras wall paintings

“In church art, as in church architecture, it appears that the Nubians assimilated and combined influences from a variety of sources as well as adding touches of their own” (Adams, 1991:1812). Nevertheless, Nubian artists and architects did not only imitate the foreign traditions but created a Christian culture of their own, which is fully reflected by a distinctive style of Nubian mural paintings (Ibid.:1812; NMW, 2014-2015:[0:58-1:30]). “Initially monumental and austere, they gradually became to take on a unique local character allowing to be distinguished from Egyptian or Ethiopian images” (NMW, 2014-2015:[1:30-1:44]). Professor Michałowski has recognised different successive styles in the Faras art of mural paintings, in terms of their design, used colours and iconography (Adams, 1991:1812).

From the 8th to around 10th century, dimmed colours predominated, mainly ochre, white, and shades of violet (Ibid.:1812). Simultaneously, there were linear, frontal and schematic representations of human characters with elongated limbs, exceedingly large and absent eyes, and very few decorations (Ibid.:1812, Dobrzeniecki, 1988:95). They are stylistically typical of the Christian Egypt and it is believed that they were created by Coptic artists (Adams, 1991:1811-1812; Jurkow, Manowski, 2014:[1:25-1:40]). Among the represented figures facing the viewer there were mainly the images of Christ, His Mother, saints, angels and warriors (Jurkow, Manowski, 2014:[1:42-2:10]). Between the 10th and 14th century, Faras artists created in their own style, which had mainly been elaborated from the Byzantine, and apart from saints, they also represented Nubian dignitaries: bishops and kings (Ibid.:[2:10-2:40]). The paintings became intensely multicoloured, human depictions – more naturalistic and dynamic, with lavishly decorated details (Ibid.:[2:40-3:05]; Adams, 1991:1812). Saint Anne of Faras is dated back to the 8th century and so it features the characteristics of the early period (Jurkow, Manowski, 2014:[1:25-2:10]). Her image together with other Nubian paintings are usually referred to as frescoes (Mierzejewska, 2014-2019). However, they are all tempera made on dry mud plaster by applying local natural pigments (Ibid.; Jurkow, Manowski, 2014 [3:05-3:20]).

Construction phases of the Faras cathedral

Apparently, the earlier 7th century cathedral of Faras was originally dedicated to the Twelve Apostles (Sulikowska-Bełczowska, 2016:96). In the 8th century, a larger temple replaced it on the same site but it was already devoted to the Mother of God, the Virgin Mary (Ibid.:96; Jurkow, Manowski, 2014:[0:15-0:48]). The temple itself played a role of a metropolitan church in its earliest period and was built on the basilican plan with an apse (Mierzejewska, 2014:154). With the passing time, its construction had continuously been developing until the 14th century (Jurkow, Manowski, 2014:[0:15-1:15]) and only since the 8th century, the cathedral’s walls had been plastered and covered in paintings (Ibid.:[0:15-0:48];Adams, 1991:1811). One of the most famous of all is the painting under study – a fragmentary preserved image representing the head and left arm of Saint Anne. In the 8th century, it decorated the northern wall of the northern aisle of the Faras cathedral (Mierzejewska, 2014:154).

Female programme in the Nubian art

In the East, as in the whole Christian world, the inside of the church was segregated by gender (Sulikowska-Bełczowska, 2016:103). In line with this architectural tradition, the northern aisle of the Faras cathedral was dedicated to saint women and is believed to have been reserved for the female part of the Christian congregation (Mierzejewska, 2014:154; Sulikowska-Bełczowska, 2016:103). Simultaneously, access to other parts of the church, except vestibules, was strictly restricted to women (Sulikowska-Bełczowska, 2016:103). As the status of women in Christian Nubia is thought to have been relatively high (Ibid.:104), the iconographical programme of the northern aisle must have once answered their spiritual needs (Mierzejewska, 2014:154). The idea is supported by the fact, there were found numerous representations of saint women, among them foundresses, queens, martyrs, mothers and healers (Ibid.:154). On the whole, there are preserved around thirty wall paintings from the northern aisle, half of which represent female themes (Sulikowska-Bełczowska, 2016:104).

At the same time, in other parts of the church, women characters, beside the Virgin Mary, were depicted relatively rarely (Ibid.:104). “[I]n the context of ‘the women-oriented programme” (Ibid.:125), the image of Saint Anne has been considered by scholars as one of the most significant (Ibid.:110, 125). “The veneration of Saint Anne is oftentimes cited as specifically ‘female’” (Ibid.:126). Undoubtedly, Nubian women, like other women in the whole Christian world, turned in prayers to Saint Anne for help when they wish to conceive, deliver successfully, or they ask for wellbeing of their children and their own (Mierzejewska, 2014:155; Mierzejewska, 2014-2019; see Gerstel 1998:96-98). By miraculous events in Saint Anne’s life, Christian women surely hoped for her intercession and fulfilment of their personal prayers (Mierzejewska, 2014:155).

Ancestors of God

Saint Anne, the Mother of Saint Mary, does not appear as a biblical character in the Canonical Gospels (Mierzejewska, 2014:154). The Bible is equally silent about the lifetime of the Virgin Mary (Ibid.:154; Archeparchy of Pittsburgh, 2019). The story of Saint Anne and her Holy Daughter, however, are described in apocryphal gospels: the Infancy Gospel of Matthew, composed around the 7th century, and in the Protoevangelium of James, written in Greek, probably in Coptic Egypt, in the 2nd century (Dobrzeniecki, 1988:95; Mierzejewska, 2014:154).

Anonymous authors tell there about the events accompanying the birth and childhood of Saint Mary, clearly following the model of the Old Testament, describing miraculous births of patriarchs, such as Isaac, or the New Testament birth of Saint John the Baptist (Luke 1:5-25) (Mierzejewska, 2014:154; Archeparchy of Pittsburgh, 2019). According to the apocryphal stories, Saint Anne was married to Joachim, a pious Jew and descendant of the House of David (Mierzejewska, 2014:154). For a long time, they had been childless, which was considered as a reproach in Israel (Ibid.:154). However, thanks to their persistent prayers and the faith in God’s grace, being already in years Anne conceived and gave birth to a daughter, Mary – the future Mother of God (Ibid.:154). This is why in a later tradition the Jewish couple has become known as Theopatores, which means Ancestors of God (Ibid.:154). Existing also in Coptic Egypt, the same tradition locates this event in Bethlehem, believed to be Saint Anne’s hometown (Ibid.:154).

Mother of Theotokos

Particular interest in Saint Mary’s hagiography, which is not recorded in the Scripture, especially grew after the Council of Ephesus convened in 431, where the Virgin Mary formally became regarded as Theotokos (Mother of God) (Mierzejewska, 2014:154). The Council’s decision had inspired numerous literary works dedicated to Saint Mary’s lifetime, including Her parents’ (Ibid.:154). Consequently, important events from Her lifetime were referred to as the subjects of the Liturgy and became frequently illustrated in contemporary art (Ibid.:154). In the Eastern Christianity, the image of Saint Anne with the little Mary has represented significant theological truths supporting the human nature of the Virgin born from human parents and so the human nature of Christ (Ibid.:154). Moreover, the granted title of Theotokos inspired more feasts dedicated to Saint Mary, which were consequently introduced in the Liturgical Calendar (Ibid.:154). Among them, there is a feast commonly known in the Eastern Church as the Conception of Saint Anne, to celebrate the moment when she became the Mother of Theotokos (9th December) (Ibid.:154; Archeparchy of Pittsburgh, 2019). It also exists in the Catholic Church but it is known under the name of the Immaculate Conception of the Blessed Virgin Mary (8th December) (Archeparchy of Pittsburgh, 2019; see Mierzejewska, 2014:154).

Saint Anne of Faras

The fragmentary image of Saint Anne may have been once a part of a larger representation (Sulikowska-Bełczowska, 2016:110,125): the Saint was possibly depicted in a full figure, while standing or being enthroned, with a little Mary in her arms or on her lap, which is indicated by her head slightly bowed to one side (Mierzejewska, 2014:154). Such an assumption exists because of “[t]he inscription accompanying the image of Saint Anne, [which] implies that the image of her daughter – Mary was also a part of the painting” (Sulikowska-Bełczowska, 2016:125). Tadeusz Dobrzeniecki (1988:97), however, notices that the same inscription can equally signify Saint Anne’s title of the Mother of Theotokos, which means she may have been depicted alone, without her Daughter.

Saint Anne of Faras is wearing a violet maphorion covering her head and surrounding the oval face, which is filled with calm and gentleness (Ibid.:110,125). Her wide open and large eyes are dominant and seem to smile while looking straight ahead (Ibid.:110,125). In their look, they give an expression similar to those observed in Egyptian portraits of Fayum (Ibid.:110,112,125; see Dobrzeniecki, 1988:106). Once  the viewer has got an impression the saint is looking beyond them, absent, the other time, they feel her warm gaze of understanding and comfort (see Dobrzeniecki, 1988:103). Even if Saint Anne’s figure cannot be seen entirely, it must evidently have been slender with elongated limbs; her right hand is supporting the chin and the long index finger is placed on the lips (Ibid.:95).

Portrayal with no analogies

Representations of Saint Anne were quite common in the Christian art of the 8th century (Sulikowska-Bełczowska, 2016:110;125), however, “the portrayal […] from Faras is for many reasons exceptional” (Ibid.:125). First of all, Saint Anne is missing a halo around her head, even though it was usually depicted as a typical feature of all saints (Ibid.:110,125). While there is another example of such a representation in the 8th century art (Theotokos, Santa Maria Antiqua in Rome, Italy), Saint Anne’s image seems outstanding in this respect (Ibid.:110;125) and “devoid of any direct or obvious analogies” (Ibid.:126). Dobrzeniecki (1988:95) suggests it is because her character does not appear in the Canon Scripture but only in the apocrypha. In turn, Aleksandra Sulikowska-Bełczowska (2016:125) points out to “[a]nother singular trait” of the same portrayal: “the juvenile or perhaps timeless appearance of Saint Anne’ face” (Ibid.:125). As it is described in the apocryphal story mentioned above, Saint Anne was well along in years when she conceived her Daughter by God’s will and as such she was usually represented by artists (Ibid.:112;125). Also Sharon Gerstel (1998:98) observes that the saint’s “portrait-like depictions always underline her old age” (Sulikowska-Bełczowska, 2016:125), especially in the contemporary art of Byzantium (Ibid.:112,125). Yet the most original feature of all in the Faras image is the Saint’s mysterious gesture she makes by touching her lips with the index finger of the right hand (Ibid.:112,125; Mierzejewska, 2016:155). Its mystery has triggered a great interest among scholars and their numerous attempts for a possible interpretation have appeared in the literature on the subject (see Sulikowska-Bełczowska, 2016:110,125).

Timeless image of silence

The index finger posed on Saint Anne’s lips as if asking for silence may be a reference to the “silence of God” (Mierzejewska, 2016:155). The subject was brought into attention by Ignatius of Antioch, a Christian mystic who died martyr death in c. 110 (Ibid.:155). For Ignatius there are three mysteries related to the Daughter of Saint Anne, Saint Mary, namely, Her Virginity, miraculous Conception and the Birth of the Son of God (Ibid.:155). According to his writings, “silence expresses what is characteristic of the Father, as logos expresses what is characteristic of the Son” (Ryan, 1988:22). Bożena Mierzejewska (2014:155; see Mierzejewska, 2014-2019) also observes that the index finger on the lips may indicate a prayer in which Saint Anne is immersed. As the painting comes from the period of a dominant Coptic influence in Nubia, the traces of Saint Anne’s gesture may lead to Christian Egypt (Mierzejewska, 2014-2019).

There are actually similar representations of Coptic monks in the Monastery of Bawit, in Egypt, who were depicted with their fingers on the lips while reciting the psalms, according to  a monastic tradition of placing the index finger of the right hand on the lips while praying in silence (Mierzejewska, 2014:155; Mierzejewska, 2014-2019). It was believed as well that the gesture protected a praying person against the evil powers trying to attack their heart (Ibid.:155; Mierzejewska, 2014-2019). Sulikowska-Bełczowska (2016) mentions that the gesture is usually considered by scholars as the sign of contemplation, as it is in the case of representations of the Old Testament character of Sarah, who has just learnt she is going to conceive, or of the Virgin Mary at the moment of Annunciation (Ibid.:112-114; 125-126). “It could also express either sorrow or stupefaction in the face of sanctity – and, consequently, create a symbolic image of a human being listening to the voice of God” (Ibid.:125; see Dobrzeniecki, 1988). Saint Anne’s gesture may have also had a more practical function of reminding women gathered in the cathedral’s aisle to keep silent in the church (Sulikowska-Bełczowska, 2016:114,126).

“Most perfect of all prayers”

The living cult of Saint Anne in Nubia, particularly in Faras, is testified by other paintings with her image found in in the northern aisle of local churches (Mierzejewska, 2014:155). Once Saint Anne is represented enthroned with Saint Mary on her lap, probably breastfeeding the Daughter (Ibid.:155), another time, she is depicted in a standing position (Ibid.:155). Such representations bring to mind some aspects of the iconographic depictions of the Virgin Mary, such as Galaktotrophousa, Hodegetria, or Eleusa (see Sulikowska-Bełczowska, 2016:128-129). The appearance of Saint Mary’s Mother in Eastern churches may have also meant a celebration of the mentioned feast of the Conception of St. Anne (Ibid.:114,126), where her image would be a part of “the [entire] history of salvation [by] conveying a meaning close to the scenes placed on the northern side of the church related to the [representation] of the Nativity” (Ibid.:126-127).

In this context, Saint Anne’s gesture would symbolise her Immaculate Conception, as – according to the theological tradition – Saint Anne would have conceived Mary by kissing her husband’s lips (Dobrzeniecki, 1988:96). The miracle is represented likewise in the Coptic art, where Saint Anne is kissing a dove symbolising the Holy Spirit (Ibid.:96). Accordingly, Saint Anne of Faras is depicted at the very moment of the Immaculate Conception being experienced in the state of ecstasy and mystical silence, which is shown by her gesture of the index finger (Ibid.:196). Silence is therefore the most perfect of all prayers (Ibid.:196). This is a lesson that Saint Anne from Nubia teaches in present-day Warsaw.

Worth being remembered

Among all the representations of Saint Anne, which were very common and highly estimated in the Eastern Christianity, the image of Faras clearly stands out with its unique iconographical features described above. Despite numerous and thorough studies, their meaning still eludes a full interpretation and so its mystery triggers a continuous interest in the Nubian culture and its oriental face. Although the Nubian Christianity had gone away together with its Faras cathedral, left behind under the water, the preserved Nubian paintings, such as the image of Saint Anne, stay above as silent witnesses of the lost Christian civilisation that once flourished in the sands of the desert. Although Nubia made an individual and local culture, it was at once a part of the larger early Christian tradition, and so its heritage remains an invaluable source on the Christian history and art in Africa.

Featured photo: A detail from the 3D model of the Faras Cathedral (narthex), showing the Mother of God with the Child surrounded by two Archangels, Saint Michael (left) and Saint Gabriel (right). Their wings form a kind of canopy over the head of Saint Mary – a concept known in both Nubian and Coptic art. Photo by Karolina Kaczmarek. Copyright©Archaeotravel.

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland; Ecole France Langue, Paris; Cardinal Stefan Wyszyński University in Warsaw, Poland; University College Dublin, Ireland.

BIBLIOGRAPHY:

Adams, W. Y. (1991) “Nubia”. In: The Coptic Encyclopedia, vol. 6, Atiya, A. S. ed., pp. 1800-1801. New York: Macmillan Publishing Company.

Adams, W. Y. (1991) “Nubian Church Art.” In: The Coptic Encyclopedia, vol. 6, Atiya, A. S. ed., pp. 1811-1812. New York: Macmillan Publishing Company.

Archeparchy of Pittsburgh (2019) ”The Immaculate Conception: the Conception of St. Anne, ‘When She Conceived the Holy Mother of God’ According to the Ruthenian Tradition”. In: The Byzantine Catholic Archeparchy of Pittsburgh. Available at <https://bit.ly/33LyQ5f>. [Accessed on 19th October, 2019].

Cartwright, M. (2019) “Faras Cathedral”. In: Ancient History Encyclopedia. Available at <https://bit.ly/2BEh9sx>. [Accessed on 20th October, 2019].

Dingemanse, M. (2005). ‘Christian Nubia’ in Wikipedia Commons. Creative Commons Attribution 2.0 License. Available at <https://bit.ly/3OYpY5b>. [Accessed on 5th December, 2022].

Dobrzeniecki, T. (1988) ”Święta Anna z Faras w Muzeum Narodowym w Warszawie. Symbolika gestu milczenia”. [“Saint Anne of Faras in the National Museum of Warsaw. Symbolism of the Gesture of Silence”]. In: Rocznik Muzeum Narodowego w Warszawie, ann. 32. Warsaw: National Museum. pp. 95-214.

Jurkow, W., Manowski, R. (2014) FARAS 3D. “Katedra nad Nilem”. [“Cathedral by the Nile”]. National Museum of Warsaw. In: Youtube. Available at <https://bit.ly/2J4yNtj>. [Accessed on 18th October, 2019].

Mierzejewska, B. (2014) ”Sala VI Malowidła z katedry w Faras” [“Room VI Paintings from the cathedral of Faras”]. In: Galeria Faras im. Profesora Kazimierza Michałowskiego. Przewodnik [The Professor Kazimierz Michałowski Faras Gallery. Guidebook]. Warsaw: National Museum, pp. 106-197.

Mierzejewska, B. (2014-2019) “Galeria Faras. Skarby zatopionej pustyni”. [“Faras Gallery. Treasures from the flooded desert”]. The National Museum of Warsaw. In: Google Arts&Culture. Available at <https://bit.ly/2VKPuPz>. [Accessed on 15th October, 2019].

NMW (2014-2015) “Galeria Faras. Skarby zatopionej pustyni”. [“Faras Gallery. Treasures from the flooded desert”]. The National Museum of Warsaw. In: Youtube. Available at <https://bit.ly/2IOtRZB>. [Accessed on 15th October, 2019].

NMW (2019) “Faras Gallery. The Professor Kazimierz Michałowski Faras Gallery”. In: National Museum of Warsaw, Collections. Available at <https://bit.ly/1p8RMzR>. [Accessed on 16th October, 2019].

Ryan, P. J. (1998) On Silence in Ignatius of Antioch. In: Prudentia, vol 20, no 2, pp. 20-27.

Sharon E. J. Gerstel (1998) “Painted Sources for Female Piety in Medieval Byzantium”. In: Dumbarton Oaks Papers, vol. 52, pp. 89-111.

Sulikowska-Bełczowska, A. (2016) ”Kobiecy program ikonograficzny nawy północnej katedry w Faras” [”Female Iconography in the Northern Aisle of Faras Cathedral”]. In: Rocznik Muzeum Narodowego w Warszawie, vol. 5. Warsaw: National Museum, pp. 96-129.

Successive Stages of the Analysis of a Work of Art

The multitude of images in our everyday life means that we usually lack time to look at them closely, without their careful analysis, or their correct interpretation, not to mention a proper methodology for such an interpretation, which we usually prefer to leave in the hands of historians of art. Anne D’Alleva, a historian of art, calls such a phenomenon the syndrome of “lazy looking” (2009:29). And what about a proper interacting with art after crossing the threshold of a museum or a gallery, and I do not mean here ‘a galleria’, a cluster of shops and stalls … yet, even in such a place we can encounter multiple visual representations, especially when some artists decide to arrange there an installation of their works or a collection of photos …

Still, let’s stay inside a gallery of paintings and works of art, or a museum. If we are generally interested in art and have enough time, I would recommend breaking our visit down into several stages. If we focus our attention on selected works of art, it will help us to improve the quality of our cognitive abilities in relation to the selected objects. As I mentioned above, the accumulation of images, the splendor of their colours and and shapes can cause fatigue and, consequently, discouragement … Consequently, we will leave “the center of art” even more confused than we are before entering it.

First think about an artistic epoch you are most fascinated about, then pick up a museum or gallery where you can see its expressions. Among all the exhibited works, pick up four or five and spend at least four hours for their contemplation; yes, yes … approximately one hour for each work of art … why so long? One reason is that famous galleries of art or museums can be really crowded. Assuming you are heading off to one of such type of places and an art object of your choice is famous, it may also take much time to wait on queue to see it. Secondly, the chosen object does not exist in isolation and is normally surrounded by works of art coming from the same context: an epoch, place of origins or style, and when I am writing about a need of selecting four or five works must-see, I do not mean making your way to them with your eyes closed – first, it is dangerous for yourself, then for other amateurs of art, who just being focused on art, are not paying attention to you elbowing across the crowd, and finally, a danger of bumping into a priceless object … So, open your eyes, analyse a chosen object … first in isolation, and then look around and see it in its context. Other artifacts or artworks, looking at you (or judging you!) from their glass-cases or from the walls, depending on what you are looking at, will help you to better understand your object of choice.

Stages of the Analysis of a Work of Art

Finally, standing in front of a preferable work of art, you can start to observe its characteristics. Yet, at that point, it is not possible to escape from spontaneous and disordered thoughts coming to our mind at first sight; they are mostly related with our own feelings triggered by the work. I assume those are pleasant emotions, providing that the object to see has been selected deliberately. There equally appear some links between the work and our unconscious knowledge resulting from our culture, religion, history and education. Such aspects shape our experience and values All that phenomenon cannot be avoided, so let it approach you and tell you for a while a story. It is also a story about yourself … Finally, pay attention to its colours, lines, figures, planes. Does it show an abstraction or a representation? Now, take a step back in time, bring your initial thoughts and analyse them. What element of all observed in the work is the most significant, and how is it described in relation to the whole composition? What does the work reveal about the culture that once shaped it? Who was its creator and patron? Who could be its receiver? Now it is you … What does tell about your mutual relation? How do you read its messages?

By answering all those questions, from the initial stage, when you are in front of the artwork, being bombarded by its scattered meanings, through your attempts to focus on its describable physical features, till the end, when you enter a relation with it, you are in the process of its methodological and complete analysis. In history of art, these stages are professionally defined as follows: a formal analysis, iconography, contextual analysis, and finally semiotics. The formal analysis is also refereed to as pre-iconography, while the iconography stage can be imagined as a meaningful bridge joining the form with the context of an artwork. Accordingly, the third stage is known as the contextual analysis. And finally, there is semiotics, which after many art historians constitutes just a more interdisciplinary version of the combined iconographycal and iconological stages (D’Alleva 2012:35).

Such a conventional division into successive stages of the analysis of a work of art, which also can be named as the methodology in art, has resulted from numerous theories coined by historians of art of international origins, who usually worked at the turn of the twentieth century. Many a time, the methodology of the interpretation of art can be simply limited to two general analyses: formal and contextual. Although the former includes many elements, which are usually grouped into five pairs of concepts, yet the latter should always be further divided into separate stages. Hence, while studying a given work of art, one should know the difference between iconography and iconology, and between those two stages and semiotics, to follow the process correctly, especially if you are studying history of art. The methodology also helps to organize our thoughts in a coherent whole and give our analysis a deeper meaning, also by adding to it our own opinions about the work.

In the following months, each of the following four stages of the analysis will be further discussed by providing examples, a choice of which is wide, as the studied methodology in art can be applied to different expressions in art, such as two-dimensional works (painting, including fresco, photography, graphic), sculpture (also relief), architecture, installation, digital art, performance and video. Because of my profession, which is mainly archaeology, in my analysis I will normally use ancient and medieval works, though made by different cultures. Yet, I will sometimes provide some examples from later epochs for the sake of comparative studies and to illustrate a variety of artistic topics.

All your questions and comments are welcome.

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland; Ecole France Langue, Paris; Cardinal Stefan Wyszyński University in Warsaw, Poland; University College Dublin, Ireland.

BIBLIOGRAPHY:

D’Alleva A., 2009. Jak studiować historię sztuki. [How to Write Art History], Jedlińska, E., Jedliński J. trans. Cracow: universitas.

D’Alleva A., 2012. Metody i teorie historii sztuki [Methods and Theories of Art History], Jedlińska, E., Jedliński J. trans. Cracow: universitas.

Medieval Comic Strip in the Technique of Sgraffito

The Tring Tiles are today remarkable survivals, witnessing the devotional curiosity of the Middle Ages with the Christ’s childhood (Robinson et al. 2008:118) and a clear reflection of “the resurgence in the thirteenth and fourteenth centuries of Christianity’s focus on the humanity of Christ” (Casey 2007:2).  

Christian lore of medieval dominoes

“The scenes [on the tiles] are arranged in pairs [except for one of the canonical character], in a composition that resembles a modern-day comic strip” (Robinson et al. 2008:118). There are more traditional Christian miracles, such as a multiplication of food (Casey 2007:1): “planting a single grain of wheat, which immediately produces an entire crop for the poor to harvest” (Ibid.:1). There is equally a scene showing “healing the lame and the injured” (Ibid.:1).

The four other Tring Tiles preserved by the British Museum; Room 40 in the Medieval Gallery. Image cropped and colours intensified. Photo source: Priory Tiles (2021). “The Tring Tiles”. In: Priory Tiles.

Christ is obviously the driving force of all these miracles. Still He is also the hero of more humoristic but confrontational scenes while He is depicted “at play, [often resulting in fatal accidents], working in the fields or in the carpenter’s workshop, at school, and, occasionally, in trouble” (Robinson et al. 2008:118). On the whole, the “[stories] told by the tiles are drawn from the ordinary activities of children, though enriched by a miraculous element” (The British Museum II 2021), which, on the other hand, “struggle [to show] the notion of a child at once human and divine”(Robinson et al. 2008:118).

Consequently, the angelic face of the Child Jesus, as drawn on holy pictures in the Church, as much as in the Tring Tiles (Casey 2007:2) “may belie the strangeness of his actions” (Ibid.:2); the Christ Child behaves as an average boy but granted with supernatural powers that he openly uses not only in good intentions but also for his own, rather selfish purposes; if the author of the Apocrypha “was to humanize the Christ Child, he went to such [extremes in Jesus’ behaviour] that centuries of Popes, Church Fathers, theologians and scholars have dismissed the stories as incorrect, […] exaggerated [and even heretic, as they declare] the [Child] Jesus to be rude, vindictive, unruly, and ‘non-Christian’” (Ibid.:3).

Mediation of the Virgin Mary

Such an attitude of the Church is not surprising; in the apocryphal legends, also illustrated on the Tring Tiles, Jesus transforms other boys into pigs and even kills his colleagues and a Jewish teacher for offending Him, after which, however, He restores them either to the previous state or even to life, especially on the initiative of His Mother, Saint Mary, who asks Him for mercy on behalf of the people and, in every instance, the intercession of the Virgin Mary sees the return to normality (Robinson et al. 2008:118; Casey 2007:1; Munday 2018).

The image of the Virgin Mary with Jesus Child in one of the illuminations decorating the Infancy Gospels in Bodleian MS. Selden Supra 38.8, fol. 027v (detail) (c. 1315-1325). Apocryphal Childhood of Christ. Written in French. Image source: Bodleian Library (2021) “Bodleian MS. Selden Supra 38, pt. 1”. In: Digital Bodleian; Bodleian Libraries, University of Oxford.

Sometimes, the Virgin is represented as if She rebuked Her Son for His bad behaviour towards humans (Casey 2007:15) or even as if “it was the Virgin, not [Her Son], who restores order after a death or some other catastrophe” (Munday 2018). Such an illustration of the Jesus’s Mother shows the cult of the Virgin Mary at its height and underlines Her increasing, almost godlike power in the Christian tradition (Munday 2018; Casey 2007:15). Despite the negative reaction of the Church officials’ towards the Infancy Gospels, the Church simultaneously remained quite tolerant when it comes to a growing popularity of such stories among the lay Christian populace, and while they were being consecutively repeated in multiplying images created by artists in religious art, like those depicted on the Tring Tiles (Casey 2007:3).

Starting with a miracle

I decided to start analyzing the objects from up down; consequently, I looked up at the uppermost tile in the showcase covered with glass. It displays two, rather unrelated scenes; the first one shows a cart drawn by one horse and two peasants harvesting a field of wheat, miraculously grown from the one grain which Jesus has planted (Fig.1A) (Casey 2007:27,39). In Pseudo-Matthew and Selden Supra 38 the grain is barley (Ibid.:27). The tile with the preceding scene of Christ sowing and multiplying His Mother’s grain is lost. Missing scenes obviously disturb the continuity of the story represented on the Tring Tiles. Although they can be easily complemented and retold by means of the written versions of the Infancy Gospels, the tile showing the reaping of wheat miraculously multiplied to a vast amount still remains combined with an unconnected accident, namely Fathers and Jesus at oven (Fig.1B) (Ibid.:39).

‘Unpleasant’ transformation

The latter scene (Fig.1B) shows three parents of Jesus’ colleagues who “are reluctant for their children to play with Jesus [and thus] often [implement] extreme measures to prevent [His] contact with [their children]” (Robinson et al. 2008:118). In the scene, they are standing with Jesus Child in front of an oven, pointing to it.

Fig. 1A “Harvesting” and Fig. 1B “Fathers and Jesus at oven”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Priory Tiles (2021). “The Tring Tiles”. In: Priory Tiles.

The medieval Infancy Gospels say that the parents have just hid their children in the oven away from Jesus only to find them later transformed by Him into pigs, when they finally open it (Robinson et al. 2008:118). “Missing from the extant Tring Tiles is the pig-children’s culminating escape from the oven, but this dramatic scene would undoubtedly have been part of the original tile series” (Casey 2007:38). The story is not a part of Greek and Latin texts of the apocryphal Gospels of Thomas or Pseudo-Matthew (Ibid.: 38). Yet it may have originally been included in one of the early versions of Gospels of Thomas, from which it was removed for being too ‘unpleasant’ (Ibid.:38). Anyway, it reappears in early apocryphal literature of the Arabic Infancy Gospel but the boys there are transformed not into pigs but into goats (Ibid.:38). “The exchange of the pigs for goats has been attributed to a […] Jewish aversion to pork, a restriction shared with Islam” (Ibid.:40).

Another reason may be the historic antisemitic association of Jews with pigs or an Islamic notion (Casey 2007:40), according to which “Jews [and] Christians were once punished by being transformed into pigs and apes” (Ibid.:40). Nevertheless, the story with the boys transformed into pigs already appears in medieval Christian manuscripts and so must equally have been included in the lost model for the Tring Tiles (Ibid.:38-39).

Privileged animals, a miracle, and the Crown for the Virgin Mary

In the lower row, there are two tiles; one from the left portrays jumping and apparently happy lion cubs, accompanied by Child Jesus, His Mother Mary and Joseph, and two Jews further behind them (Fig.2A) (Austin Date Unknown). The scene is to express the fact that in contrast to Jews, animals are able to recognize Jesus as the Son of God (Ibid.). In the scene, “Mary’s appearance reflects the evolution of the Cult of the Virgin by the early fourteenth century as she is portrayed in elegant Gothic dress, wearing the crown of the Queen of Heaven, as opposed to her depiction in Selden Supra 38, where she is seated, holding a book, with a shawl over her head” (Casey 2007:15).

Fig. 2A “Lion cubs” and Fig. 2B “Broken plough”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Wendy Austin (Date unknown; accessed on 23rd January, 2021) The Mystery of the Tring Tiles.

Next scene on the same tile (Fig.2B) is the first of the three (two more are shown on the next tile in the same row: Fig.3A&B) illustrating Christ’s miracle of mending the broken plough. In the first scene (Fig.2B), a workmen is scolded by his master for breaking or cutting a plough beam too short (Priory Tiles 2021). Jesus observes the incident and eagerly helps to fix the tool; He miraculously repairs the beam (Fig.3A), which can be successfully applied again in ploughing the fields (Fig.3B).

Culmination of the story in the middle

Below the second row, there is only one tile in the middle, which actually should be the culmination of the series (Fig.4: feature image) (Robinson et al. 2008:118). It is the only scene which occupies a full tile, which stands for its significance, and illustrates Christ’s first official miracle at the wedding feast at Cana, where Jesus changes water to wine (John 2:1-11) (Robinson et al. 2008:118; Casey 2007:46).

Fig. 3A and Fig. 3B “Christ’s miracle of mending the broken plough”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Wendy Austin (Date unknown; accessed on 23rd January, 2021) The Mystery of the Tring Tiles.

By these means, the ‘unofficial’ life of Christ naturally complements the canonical version (Casey 2007:46). Moreover, including the biblical scene in the series of formally rejected stories also “[lends] an air of legitimacy to the marginalized apocryphal Infancy Gospels“ (Casey 2007:46).

Death and resurrection

The successive row of the tiles below again displays two of them with four related scenes. Starting from the episode on the left (Fig.5A), Child Jesus is shown playing alone a “game of making pools on the banks of the river Jordan, which is [suddenly] disturbed by a [bad Jewish boy] who destroys them: the bully promptly falls down dead” (Robinson et al. 2008:118; see Casey 2007:46). “Likewise, [in the first scene on the right side tile (Fig.6A)], when a fellow pupil jumps on Christ’s back in a playful attack, he is struck down, [in front of seated Zacharias]. In both cases instant dead is shown by the figures being flipped upside down” (Robinson et al. 2008:118).

Fig. 5A “Jesus building pools; dead boy” and Fig. 5B “Mary, Jesus reviving dead boy.”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Wendy Austin (Date unknown; accessed on 23rd January, 2021) The Mystery of the Tring Tiles.

In the second scene of the first tile (Fig.5B), Saint Mary with the crown on Her head admonishes Jesus for killing the boy (Casey 2007:15). She puts “her hand on Jesus’ back, encouraging him to rejuvenate the dead boy” (Ibid.:15). Although Jesus still curses the Jewish colleague, He revives the boy, yet underlying that he does so only for Her Mother’s sake (Ibid.:15).

Caricatured faces

In the second tile, in the left side scene (Fig.6A), “Zacharias is hieratically seated on an elevated bench, holding a book […], his head capped with a stalked beret, a style seen frequently on Jewish scholars. He looks beyond Jesus to exchange gestures and glances with the Bad Boy, implying a possible collusion between the teacher and the boy, and reminding viewers of the Christian assertion that the Jews were blind to Christ [as it is also underlined in the scene showing lion cubs]. The exaggerated, yet comical, antisemitic caricature of Zacharias’ visage does not suggest a man of wisdom” (Casey 2007:20).

Fig. 6A “Zacharias, boy and Jesus; dead boy” and Fig. 6B “Joseph and parents; Jesus reviving boy”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Wendy Austin (Date unknown; accessed on 23rd January, 2021) The Mystery of the Tring Tiles.

Written versions of the Infancy Gospels also adds that “Jesus starts lecturing [Zacharias], pointing out the teacher’s ignorance, in contrast to Jesus’ superior knowledge” (Ibid.:20). The compression of the two successive events in a single scene, with Jesus and the boy jumping on His back, and the Bad Boy seen again upside down behind the first group was a typical artistic practice in the medieval art, also observed in a comic strip. Having killed the boy, Jesus again appeared in the right scene accompanied by Joseph who is standing in front of the Bad Boy’s annoyed parents, trying to calm them down (Ibid.:17,19). Meantime, Jesus restores their son back to life (Casey 2007:17; Robinson et al. 2008:118).

Castle tower

At the bottom of the showcase there is the last row of the two tiles; “[they] continue the polemic between Christianity and Judaism” (Casey 2007:36). The one on the right side shows in the first scene (Fig.7A), a father who has just locked his son in a tower with a huge key, “to protect him from the ‘accidents’ which seemed to occur when children play with Jesus” (Ibid.:36). However, already in the second scene (Fig.7B) “Christ miraculously pulls the boy through the lock” (Robinson et al. 2008:118).

Fig. 7A “Father locks son in tower” and Fig. 7B “Jesus pulls boy from tower”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Wendy Austin (Date unknown; accessed on 23rd January, 2021) The Mystery of the Tring Tiles.

The symbol of a tower seems significant as it used to be an important feature of medieval Anglo-Jewish co-existence (Casey 2007:37). In England, the tower was a place of refuge for Jews or, like the Tower of London, it was used to imprison and execute them (Ibid.:37). “At times, Jews saved their lives by converting [to Christianity] while they were imprisoned […]” (Ibid.:37-38). The tile illustrating the tower may metaphorically symbolize such a conversion of the released boy, who was eventually set free by Jesus Himself.

Again in school

“Following an interlude of [those two Tring Tile scenes, in the left side scene of the second tile], Jesus appears [again in school (Fig.8A). He is standing in front of] a second teacher, a bearded Levi, seated on a bench with his legs crossed. This teacher also attempts to instruct Jesus, but Jesus rejects the teacher’s instructions, exhibiting his knowledge […] and […] the extent of his wisdom” (Casey 2007:20). As a result, “the teacher scolds him for his insolence, and slaps him” (Ibid.:21). In this scene, there also appears the mentioned practice of duplicating the same character in order to present it at a later stage of events, being the aftermath of the previous one.

Fig. 8A “Levi slaps Jesus; Jesus scolding” and Fig. 8B “Teachers, Jesus; lame persons”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Image cropped. Photo source: Wendy Austin (Date unknown; accessed on 23rd January, 2021) The Mystery of the Tring Tiles.

Consequently, behind the ‘first’ representation of the Christ Child, “[the] second figure of Jesus shows [Him again] responding to the teacher, as he in turn, scolds the Hebrew master” (Casey 2007:21). The right side of the same tile (Fig.8B) further illustrates Jesus who is still engaged in preaching but this time there are two teachers seated in front of him (Ibid.:31). Behind Jesus, there are two lame people whom only Jesus, and not the teachers, can heal. “The compositional placement of the teacher [or teachers] seated on the left and Jesus standing on the right appears [in all such scenes and may be symbolically related to the right side associated with good, and the left with evil]”(Ibid.:20).

Difficult relations

By observing and analysing the artefacts behind the glass, I understood that the Tring Tiles not only illustrate the apocryphal Infancy Gospels to fill in the gaps in the biblical stories, but also to reflect tense and difficult Jewish-Christian relations in medieval England, where there was the supremacy of Christianity over Judaism, especially because Jews reminded blind to Jesus’ teaching; “the stories [represented on the tiles], sometimes not so subtly, reflect the conflicts that existed between Jews and Christians [already] in the early years of the new faith when both groups proclaimed the predominance and superiority of their beliefs, while competing over converts. The stereotypical, [even caricatured, depictions] of the Jewish figures, [usually featuring huge noses and bulging eyes] in the scenes on the Tring Tiles, reminds […] that these conflicts still existed in the minds of the fourteenth century English, even though King Edward [the First] had expelled all Jews from England in 1290” (Casey 2007:1-2).

Two other tiles

In the Middle Ages, “from the Jewish perspective, the fathers in both the tower and the oven stories would have recognized the need to hide their children from Jesus, not just for their physical safety, but to protect them from the threat of medieval Christians who attempted to convert [Jews] to Christianity” (Casey 2007:41).

Tring Tile on the left: Fig. 9A “Jesus and kneeling boys”. Fig. 9B “Jesus and boys at well”. Tring Tile on the right: Fig. 10A “Joseph and angry parents”. Fig. 10B “Jesus and kneeling boys”. First quarter of the fourteenth century, England. Preserved by the Victoria and Albert Museum, London. Photo source: Mary F. Casey (2007). “The Fourteenth-Century Tring Tiles: A Fresh Look at Their Origin and the Hebraic Aspects of the Child Jesus’ Actions”, p. 42. In: Peregrinations: Journal of Medieval Art and Architecture, Vol. 2, Issue 2, pp. 1-53.

Images depicted on the two missing Tring Tiles, displayed at the Victoria and Albert Museum illustrate such conversions among Jewish children (Casey 2007:41-42). The first tile (Fig.9A) shows kneeling boys and Jesus preaching or blessing them in the first scene (Ibid.:41). The same composition reappears on the second tile, on its right side (Fig.10B) (Ibid.:41-42). “These images show [obedient] children, as Jesus’ blessing gesture suggests that he is fulfilling his mission and converting the children” (Ibid.:41); moreover, the “repetition of [the] image of kneeling children (Fig.9A and 10B) suggests a special emphasis on conversion” (Ibid.:42). The Infancy Gospels also read that Child Jesus “revives and blesses his playmates, after they accidentally fall while attempting to follow him as he jumped from hill to hill and slid down a sunbeam” (Ibid.:41). This underlines “the importance of Jesus’ life-saving power, even though following his lead can be difficult” (Ibid.:42).

The well

The second scene on the first tile (Fig.9B) is also related to the theme of conversion. Jesus and boys are at well (Casey 2007:42); while one figure is using a pitcher to draw water from it, others carry the pitchers, already full or empty, on their shoulders.

This is probably a reference to the baptism following the conversion. It also brings to mind the Gospel scene in which the adult Jesus talks by a well with a Samaritan woman who consequently experiences conversion (John 4: 5-42). Jesus then said to her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” (John 4:10).

‘Convert or die’ threat

The first scene of the second tile (Fig.10A) shows in turn Joseph and the children’s parents who have just witnessed Jesus’ ability to revive their dead children (Casey 2007:41-42). The one standing just in front of Joseph seems angry, yet others behind them look like wondering at Jesus’ miraculous powers (Ibid.:41).

Although those tile scenes show that the miraculously restored to life Jewish children were converted, in contemporary England, it was also “a reminder of the ‘convert or die’ threat often faced by Jews. […] In reality, the attempted conversion failed after a two-century effort which ended in [their] expulsion of 1290” (Casey 2007:42).

The Humanity of God

It was almost one hour, I was squatting on the floor in front of the tiles. The scenes drawn on them were both, informative and touching; not only do they portray politics, ethnic and religious conflicts in medieval England but also a strong desire of contemporary people to approach their God closer in His Humanity by observing Him as a human Child with miraculous powers, yet with flaws typical of common children. I also understood that the ten preserved Tring Tiles of the whole larger series would not give all the answers to the questions posed without the written versions of the Infancy Gospels, in turn, filling gaps in the missing stories expressed in art. And although apocrypha does not deepen the canonical knowledge of God’s Child as represented on the Tring Tiles (Rops 1944:115), they do reveal mankind’s desire to find human nature, with all of its aspects, in the Divine.

Nazareth, old postcard by Fadil Saba. Uploaded by TheRealHuldra in 2008. Public domain. {{PD-Israel-Photo}}. Photo source: “Nazareth” (2021). In: Wikipedia. The Free Encyclopedia.

So deep in my thoughts I hardly noticed there was a group of visitors gathering in the Room 40 and trying to approach the object of my study. I quickly gathered my notes from the floor, stood up and sent my last glance at the red tiles. ‘To be continued during the lecture’, I thought.

Featured image: “Jesus building pools; dead boy” (left) and “Mary, Jesus reviving dead boy.”, represented in one of the Tring Tiles. First quarter of the fourteenth century, England. The British Museum; Room 40 of the Medieval Galleries. Drawing by the British Museum (2021). Asset number: 191480001. Earthenware tile, lead-glazed. © The Trustees of the British Museum. CC BY-SA 4.0. Photo source: The British Museum (2021).

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland;
Cardinal Stefan Wyszyński University in Warsaw, Poland;
University College Dublin, Ireland.

BIBLIOGRAPHY:

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The British Museum (drawing) (2021). Asset number: 191480001. Photo source: The British Museum (2021). Available at <https://bit.ly/3weMtIa>. [Accessed 3rd July, 2021].