Merovingian illumination is the term for the continental Frankish style of illumination in the late seventh and eight centuries, named for the Merovingian dynasty. Ornamental in form, the style consists of initials constructed from lines and circles based on Late Antique illumination, title pages with arcades and crucifixes. Figural images were almost totally absent. From the eight century, zoomorphic decoration began to appear and become so dominant that in some manuscripts from Chelles whole pages are made up of letters formed from animals. Unlike the contemporary Insular illumination with its rampant decoration, the Merovingian style aims for a clean page.
One of the oldest and most productive scriptoria was Luxeuil Abbey, founded by the Irish monk Columbanus in 590 and destroyed in 732. Corbie Abbey, founded in 662, developed its own version of the style, while Chelles and Laon were further centres. From the middle of the eighth century, Merovingian illumination was strongly influenced by insular illumination. An evangeliary from Echternach (Trier, Dombibliothek, Cod. 61 olim 134.) indicates that it came into the abbey as the collaborative work of Irish and Merovingian scribes. The foundation of Willibrord strongly influenced continental illumination and led to the brought Irish culture into the Merovingian realm.
The Merovingian dynasty was the ruling family of the Franks from the middle of the 5th century until 751. [1] They first appear as "Kings of the Franks" in the Roman army of northern Gaul. By 509 they had united all the Franks and northern Gaulish Romans under their rule. They conquered most of Gaul, defeating the Visigoths (507) and the Burgundians (534), and also extended their rule into Raetia (537). In Germania, the Alemanni, Bavarii and Saxons accepted their lordship. The Merovingian realm was the largest and most powerful of the states of western Europe following the breaking up of the empire of Theodoric the Great.
The dynastic name, medieval Latin Merovingi or Merohingii ("sons of Merovech"), derives from an unattested Frankish form, akin to the attested Old English Merewīowing, [2] with the final -ing being a typical Germanic patronymic suffix. The name derives from King Merovech, whom many legends surround. Unlike the Anglo-Saxon royal genealogies, the Merovingians never claimed descent from a god, nor is there evidence that they were regarded as sacred.
The Merovingians' long hair distinguished them among the Franks, who commonly cut their hair short. Contemporaries sometimes referred to them as the "long-haired kings" (Latin reges criniti). A Merovingian whose hair was cut could not rule, and a rival could be removed from the succession by being tonsured and sent to a monastery. The Merovingians also used a distinct name stock. One of their names, Clovis, evolved into Louis and remained common among French royalty down to the 19th century.
The first known Merovingian king was Childeric I (died 481). His son Clovis I (died 511) converted to Christianity, united the Franks and conquered most of Gaul. The Merovingians treated their kingdom as single yet divisible. Clovis's four sons divided the kingdom among themselves and it remained divided—with the exception of four short periods (558–61, 613–23, 629–34, 673–75)—down to 679. After that it was only divided again once (717–18). The main divisions of the kingdom were Austrasia, Neustria, Burgundy and Aquitaine.
During the final century of Merovingian rule, the kings were increasingly pushed into a ceremonial role. Actual power was increasingly in the hands of the mayor of the palace, the highest-ranking official under the king. In 656, the mayor Grimoald I tried to place his son Childebert on the throne in Austrasia. Grimoald was arrested and executed, but his son ruled until 662, when the Merovingian dynasty was restored. When King Theuderic IV died in 737, the mayor Charles Martel continued to rule the kingdoms without a king until his death in 741. The dynasty was restored again in 743, but in 751 Charles's son, Pepin the Short, deposed the last king, Childeric III, and had himself crowned, inaugurating the Carolingian dynasty.
The manuscripts produced at this time are essentially intended for the practice of worship within monasteries and not for the evangelization of the population. Gospel books are therefore rarer than missals, sacramentaries, lectionaries, etc., at least among illuminated manuscripts. The books of the Church Fathers were also of great privilege, such as the writings of Augustine or Gregory. [3]
The style of Merovingian illuminations is largely ornamental, and representations of the human figure are extremely rare and only occur at the end of the Merovingian period. Several typical types of ornament are found in Merovingian manuscripts.
The manuscripts do not contain large initials occupying a full page, but the text generally begins with an integrated initial or a decorated title, accompanied by arches framing the text. The Gelasian sacramentary contains at the beginning of each part of the missal a large portico framing the text. [4] [3]
Particular care is taken with the scribal work of the text. While Insular artists heavily ornamented entire pages of their manuscripts with interlacing motifs in freehand, the Merovingian artists systematically used the ruler and the compass to trace the initials. The initials and sometimes several whole words of the text were decorated with plant and zoomorphic motifs (especially birds and fish) which mingle with abstract geometric motifs. Gradually, these animals left their geometric form to take more and more a realistic appearance. In some manuscripts appear the first zoomorphic and anthropomorphic initials in the history of illumination. These are letters that do not serve as a framework for the representation of an animal or a human being, but which are constituted by one or more of these beings forming the letter or its various parts. For example, at f° 132 of the Gelasian Sacramentary, the letters of the word “NOVERIT” are made up of both birds and fish. The artist in charge of these decorations was generally the same scribe who copied the text. [5]
The almost ubiquitous Christian motif is the cross. It sometimes covers a full page, sometimes integrated into a carpet page, as in Irish manuscripts. [6]
Human depictions appeared towards the end of this period, they are not strictly speaking historiated illuminations, that is to say representing a scene taken from the Bible or a historical scene. The first surviving manuscript to include human representations is the Sacramentary of Gellone. With portraits of evangelists found for the first time in the Gospel of Gundohinus. [3]
The Byzantine influence in particular is often noticed. Some historians have put forward the hypothesis that the Merovingian illuminators sometimes took as models motifs found on oriental fabrics having wrapped relics. The Sacramentary of Gellone, for example, seems in certain aspects very close to the Byzantine manuscripts. [7]
Several centers were also influenced by Insular illumination. Several abbeys, founded by abbots from Ireland or Northumbria, were places of production of manuscripts mixing the two styles and sometimes artists from the islands and the continent. This is particularly the case at the Abbey of Echternach, where the Trier Gospel Book was produced around 700–750. The style that developed there is sometimes referred to as Franco-Saxon. [8]
With a few exceptions, the precise localization of the place of production of the Merovingian manuscripts is not guaranteed and is sometimes called into question.
This episcopal see, founded by Remigius at the beginning of the sixth century, is a notable exception among others to the cultural decline of the cities. Always dominated by its bishops, Laon remained, during the Merovingian and Carolingian period, a living artistic and intellectual center, and in particular the Colombian abbey of Saint-Vincent.
Main manuscripts:
In 590, Columbanus founded the monastery of Luxeuil in the Vosges. The scriptorium of this abbey acquired a high reputation for Its quality a few decades later. Plundered and ravaged by the Saracens, who massacred all the monks, in 731 or 732, the abbey was relieved by Charlemagne who entrusted it to the Benedictines. The abbey gave its name to a particular script, without it being possible to say with certainty that it could have been created in its scriptorium. It is found in several manuscripts whose place of production remains controversial:
Located in the Somme, near Amiens, the abbey was founded by Balthild of Chelles. Manuscripts produced on site use less zoomorphic motifs but more ornaments such as the "bull's eye" (a circle with a dot in the middle). From the middle of the 8th century, we find more and more interlacing. [11]
Main manuscripts:
Chelles, in Seine-et-Marne, was the seat of a Merovingian palace. In 584, Chilperic I was assassinated there on the orders of the mayor of the Landry palace, lover of Frédégonde, the king's own wife. A first abbey of nuns was founded by Clotilde in the sixth century. It was rebuilt in the 7th century by Bathilde, wife of Clovis II. The historian Bernard Bischoff has shown that nine nuns of this abbey, whose names are known, copied and illuminated at the end of the Merovingian era, three manuscripts for the archchaplain of Charlemagne, Bishop Hildebold of Cologne. These are Ms. 63, 65, 67, late 8th century, now in the library of Cologne Cathedral.
The scriptorium of the abbey of Saint-Denis, protected by Charles Martel and Pepin the Short, is, according to some historians, perhaps the place of production of one of the most famous Merovingian illuminated manuscripts: the Gelasian Sacramentary which keeps track transformations of the liturgy due to Gelasius. Vatican, Apostolic Library, Reg. Lat. 316.
Image | Name | Date | Location, school | Contents, significance | Inventory number |
Sélestat Lectionary | c.700 | Humanist Library of Sélestat | |||
Gelasian Sacramentary | c.750 | Sacramentary | Rome, Vatican Library, Reg. Lat. 316 | ||
c.750 | East West Francia (Burgundy?) | Bible | Autun, Bibliothèque Municipale, Ms 2 | ||
Gundohinus Gospels | 754/755 | Vosevio Abbey (location unknown), East West Francia, possibly Burgundy | Evangeliary | Autun, Bibliothèque Municipale. Ms 3 | |
c.780 | Saint-Pierre de Flavigny (east West Francia) | Autun, Bibliothèque Municipale. Ms 5 | |||
Sacramentary of Gellone | End of the eighth century | Meaux | Sakramentar | Paris, Bibliothèque Nationale, Lat. 12048 | |
End of the eighth century | Burgundy | Evangeliary for the use of Saint-Pierre de Flavigny (Burgundy) | Autun, Bibliothèque Municipale. Ms 4 | ||
The Book of Kells is an illuminated manuscript and Celtic Gospel book in Latin, containing the four Gospels of the New Testament together with various prefatory texts and tables. It was created in a Columban monastery in either Ireland or Scotland, and may have had contributions from various Columban institutions from each of these areas. It is believed to have been created c. 800 AD. The text of the Gospels is largely drawn from the Vulgate, although it also includes several passages drawn from the earlier versions of the Bible known as the Vetus Latina. It is regarded as a masterwork of Western calligraphy and the pinnacle of Insular illumination. The manuscript takes its name from the Abbey of Kells, County Meath, which was its home for centuries.
The Book of Durrow is an illuminated manuscript dated to c. 700 that consists of text from the four Gospels gospel books, written in an Irish adaption of Vulgate Latin, and illustrated in the Insular script style.
The Bobbio Orosius is an early 7th century Insular manuscript of the Chronicon of Paulus Orosius. The manuscript has 48 folios and measures 210 by 150 mm. It is thought to have been produced at the scriptorium of Bobbio Abbey, which was founded by Saint Columbanus in 612. It appears in an inventory of the monastic library done in 1461. The monks gave the manuscript to the Ambrosian Library when it was founded in 1606 by Cardinal Federico Borromeo.
Durham Cathedral Library, Manuscript A.II.10. is a fragmentary seventh-century Insular Gospel Book, produced in Lindisfarne c. 650. Only seven leaves of the book survive, bound in three separate volumes in the Durham Cathedral Dean and Chapter Library. Although this book is fragmentary, it is the earliest surviving example in the series of lavish Insular Gospel Books which includes the Book of Durrow, the Lindisfarne Gospels, the Lichfield Gospels and the Book of Kells.
In the Western Church of the Early and High Middle Ages, a sacramentary was a book used for liturgical services and the mass by a bishop or priest. Sacramentaries include only the words spoken or sung by him, unlike the missals of later centuries that include all the texts of the mass whether read by the bishop, priest, or others. Also, sacramentaries, unlike missals, include texts for services other than the mass such as ordinations, the consecration of a church or altar, exorcisms, and blessings, all of which were later included in Pontificals and Rituals instead.
Corbie is a commune of the Somme department in Hauts-de-France in northern France.
Merovingian script or Gallo-Roman script was a medieval variant of the Latin script so called because it was developed in Gaul during the Merovingian dynasty. It was used in the 7th and 8th centuries before the Carolingian dynasty and the development of Carolingian minuscule.
The so-called Gelasian Sacramentary is a book of Christian liturgy, containing the priest's part in celebrating the Eucharist. It is the second oldest western liturgical book that has survived: only the Verona Sacramentary is older.
The Saint Petersburg Bede, formerly known as the Leningrad Bede, is an Anglo-Saxon illuminated manuscript, a near-contemporary version of Bede's 8th century history, the Historia ecclesiastica gentis Anglorum. Although not heavily illuminated, it is famous for containing the earliest historiated initial in European illumination. It is so named because it was taken to the Russian National Library of Saint Petersburg in Russia at the time of the French Revolution, by Peter P. Dubrovsky.
The Gallican Rite is a historical form of Christian liturgy and other ritual practices in Western Christianity. It is not a single liturgical rite but rather several Latin liturgical rites that developed within the Latin Church, which comprised the majority use of most of Western Christianity for the greater part of the 1st millennium AD. The rites first developed in the early centuries as the Syriac-Greek rites of Jerusalem and Antioch and were first translated into Latin in various parts of the Western Roman Empire Praetorian prefecture of Gaul. By the 5th century, it was well established in the Roman civil diocese of Gaul, which had a few early centers of Christianity in the south. Ireland is also known to have had a form of this Gallican Liturgy mixed with Celtic customs.
Corbie Abbey is a former Benedictine monastery in Corbie, Picardy, France, dedicated to Saint Peter. It was founded by Balthild, the widow of Clovis II, who had monks sent from Luxeuil. The Abbey of Corbie became celebrated both for its library and the scriptorium.
Merovingian art is the art of the Merovingian dynasty of the Franks, which lasted from the 5th century to the 8th century in present-day France, Benelux and a part of Germany. The advent of the Merovingian dynasty in Gaul in the 5th century led to important changes in the field of arts. Sculptural arts consisted of the ornamentation of sarcophagi, altars and ecclesiastical furniture. Gold work and the new medium of manuscript illumination integrated "barbarian" animal-style decoration, with Late Antique motifs, and other contributions from as far as Syria or Ireland to constitute Merovingian art.
Insular art, also known as Hiberno-Saxon art, was produced in the post-Roman era of Great Britain and Ireland. The term derives from insula, the Latin term for "island"; in this period Britain and Ireland shared a largely common style different from that of the rest of Europe. Art historians usually group Insular art as part of the Migration Period art movement as well as Early Medieval Western art, and it is the combination of these two traditions that gives the style its special character.
Chelles Abbey was a Frankish monastery founded around 657/660 during the early medieval period. It was intended initially as a monastery for women; then its reputation for great learning grew, and when men wanted to follow the monastic life, a parallel male community was established, creating a double monastery.
Insular illumination refers to the production of illuminated manuscripts in the monasteries of Ireland and Great Britain between the 6th and 9th centuries, as well as in monasteries under their influence on continental Europe. It is characterised by decoration strongly influenced by metalwork, the constant use of interlacing, and the importance assigned to calligraphy. The most celebrated books of this sort are largely gospel books. Around sixty manuscripts are known from this period.
The Gundohinus Gospels is an illuminated Gospel Book of 754–755 named after its scribe Gundohinus. It contains one of the earliest figures in a Frankish manuscript and is now in the town library in Autun. It is often held as an example of the new Frankish-papal alliance's opposition to Byzantine iconoclasm.
Gellone Sacramentary is a late 8th century illuminated manuscript. It is now in the manuscripts department of the Bibliotheque Nationale de France, shelfmark Latin 12048. It is recorded in Saint-Guilhem-le-Désert Abbey at the start of the 9th century. Its style is directly influenced by Merovingian illumination.
The Spanish illumination of the Early Middle Ages is the art of decorating books that developed in Spain from the 8th to the 11th. The country was marked by the Muslim occupation from 711, which tended to isolate it from the rest of Europe. In the regions that remained Christian, first in the Kingdom of Asturias and then in León, an original art was invented in monasteries, mixing Visigothic, Carolingian, and also Moorish influences.