Relics of Pagan Antiquity in Mediæval Settings

Abstract

T he most obvious examples of relics of Antiquity in mediaeval setting are the ancient gems and precious stones which, in spite of their pagan carvings, were used by mediaeval craftsmen for the decoration of covers of prayer-books, croziers, crosses, relic-shrines and other ecclesiastical objects; not to mention the personal seals and signet-rings of the highest dignitaries of the Church. Although the importance of the subject has frequently been stressed,x it has remained a sort of 'no man's land' between the fields of Classical Archaeology and Mediaeval History of Art. There exists, to my knowledge, no serious attempt to interpret this significant chapter of mediaeval aesthetics, which incidentally has some important bearing on the psychology of mediaeval tolerance ; for in studying the use of ancient stones in mediaeval jewellery it becomes apparent that orthodox Christianity and pagan Antiquity lived here in peaceful symbiosis. To relate this event to its general background it will be necessary first to describe in what terms mediaeval Christianity conceived of its own relation to antiquity and what general rules it consequently observed (if any) in the treatment of pagan relics. Secondly, we shall examine the particular concepts of beauty, which dictated or permitted the mediaeval appreciation of ancient gems. In the third place, we shall mention the elements of magic and superstition which entered into this appreciation. And finally, we shall give a number of detailed illustrations, which will show the process by which individual remains of pagan antiquity were incorporated in Christian settings. In dealing with the first three points it will be neither possible nor desirable to avoid reference to well-known facts and repetition of well-established theories. My indebtedness to the schools of Warburg and Konrad Burdach will be obvious-so much so, that it seems unnecessary to refer to them in every single instance.