8618.
Part of a Linen Cloth, embroidered with sacred subjects, and inscribed with the names, in Latin, of the Evangelists. German, end of the 14th century. 6 feet by 4 feet.
Unfortunately, this curious and very valuable sample of Rhenish needlework is far from being complete, and has lost a good part of its original composition on its edges, but much more lamentably on the right hand side. Not for a moment can we think it to have been an altar-cloth properly so-called, that is, for spreading out over the table itself of the altar; but, in all likelihood, it was used as a reredos or ornament over but behind the altar, as a covering for the wall. Another beautiful specimen of the same kind has been already noticed under No. 8358, for throwing over the deacon’s and subdeacon’s lectern at high mass; and, from the fact that, in both instances, the subjects figured are in especial honour of the B. V. Mary, it would seem that, in many German churches, and following a very ancient tradition that the Blessed Virgin wrought during all her girlhood days ornaments for the Temple of Jerusalem with her needle, the custom was to have for the “Mary Mass,” and for altars dedicated under her name, as many liturgical appliances as might be of this sort of white needlework, and done by maidens’ hands.
In the centre we have the coronation of the B. V. Mary, executed after the ordinary fashion, with her hair falling down her shoulders, and a crown upon her head; she is sitting with arms uplifted in prayer, upon a Gothic throne, by her Divine Son, who, while holding the mund in His left, is blessing His mother with raised right hand; over-head is hovering an angel with a thurible; at each of the four corners is an Evangelist represented, not only by his usual emblem, but announced by his name in Latin. At first sight the angel, the emblem of St. Matthew might be taken for Gabriel announcing the Incarnation to the B. V. Mary. Above and around are circles formed of the Northern Kraken, four in number, put in orb, and running round an elaborately floriated Greek cross, symbolizing the victory of Christianity over heathenism. In many places, within a gracefully twining wreath of trefoil leaves and roses barbed, is the letter G, very probably the initial of the fair hand who wrought and gave this beautiful work to our Lady’s altar; and the spaces between the subjects are filled in with well-managed branches of the oak bearing acorns. To the left is seen a hind or countryman hooded, carrying, hung down from a long club borne on his shoulder, a dead hare; and further on, still to the left, an old man who with a lance is trying to slay an unicorn that is running at full speed to a maiden who is sitting with her hair hanging about her shoulders, and stroking the forehead of the animal with her left hand. The symbolism of this curious group, not often to be met with, significative of the mystery of the Incarnation, is thus explained by the Anglo-Norman poet, Phillippe de Thaun, who wrote his valuable “Bestiary” in England for the instruction of his patroness, Adelaide of Louvaine, Queen to our Henry I:—“Monoceros is an animal which has one horn on its head; it is caught by means of a virgin: now hear in what manner. When a man intends to hunt it and to take and ensnare it, he goes to the forest where is its repair, there he places a virgin with her breast uncovered, and by its smell the monoceros perceives it; then it comes to the virgin and kisses her breast, falls asleep on her lap, and so comes to its death: the man arrives immediately, and kills it in its sleep, or takes it alive and does as he likes with it.... A beast of this description signifies Jesus Christ; one God he is and shall be, and was and will continue so; he placed himself in the virgin, and took flesh for man’s sake: a virgin she is and will be, and will always remain. This animal in truth signifies God; know that the virgin signifies St. Marye; by her breast we understand similarly Holy Church; and then by the kiss it ought to signify that a man when he sleeps is in semblance of death; God slept as a man, who suffered death on the cross, and His destruction was our redemption, and His labour our repose,” &c.—“Popular Treatises on Science written during the Middle Ages, &c., and edited for the Historical Society of Science by T. Wright,” pp. 81, 82.
The figure of the countryman carrying off the hare is brought forward in illustration. As the rough coarse clown, prowling about the lands of his lord, wilily entraps the hare in his hidden snares, so does the devil, by allurements to sin, strive to catch the soul of man. These interesting symbolisms end the left-hand portion of the reredos. Going to the right, we find that part torn and injured in such a way that it is evidently shorn of its due portions, and much of the original so completely gone that we are unable to hazard a conjecture about the subject which was figured there.