07 January 2022
Dürer's Journeys: Travels of a Renaissance Artist
The British Library has loaned five manuscripts to Dürer's Journeys: Travels of a Renaissance Artist, which is on display in the Sainsbury Wing at the National Gallery until 27 February 2022. The exhibition traces the travels across Europe of the German artist Albrecht Dürer (1471–1528), including his journeys to the Alps, Italy, Venice and the Netherlands, through his works and journals. The exhibition follows on from its successful opening at the Suermondt-Ludwig-Museum in Aachen, Germany. For more about the manuscripts included in that venue, see our blogpost on Dürer in the Low Countries.
The curators Susan Foister and Peter Van den Brink explore various aspects of Dürer's art and interests, and elaborate on them in the accompanying publication. One aspect of this is Dürer's theories of proportion and perspective, and features one of his drawings of infants to illustrate this point (British Library, Add MS 5228).
Albrecht Dürer's proportion drawings of infants, before 1513: Add MS 5228, ff. 186v–187r
Other evidence comes from Dürer's own letters and his travel journal. Many of Dürer's letters from his travels survive, including those to his friend, the Nuremberg humanist Willibald Pirckheimer (1470–1530). One of the Library’s letters is included in this section of the exhibition (Harley MS 4935).
Dürer travelled to the Low Countries in 1520–21, where he made many drawings in different techniques, such as silverpoint and leadpoint, chalk and charcoal, ink applied with pen and brush, and watercolour. He kept a journal of his visit, which survives in two copies' at least one page of his original journal remains, with sketches of pieces of folded cloth with instructions on how to make a woman’s cloak (Add MS 5229).
A page from Dürer’s original diary of his Netherlandish journey in 1520: Add MS 5229, f.50r
Dürer’s interest in Martin Luther (1483–1546) is also documented in his journals. Dürer owned a number of Lutheran tracts, as well as recording a list of Luther’s works, which dates from around 1520 (Add MS 5231).
List of works by Martin Luther: Add MS 5231, f.115r
On his travels Dürer met several other artists, including Gerard Horenbout (1465–1541) and Horenbout’s daughter Susanna. Dürer and Horenbout met in Antwerp in May 1521, shortly before Horenbout moved to England to the court of Henry VIII (r. 1509–1547). Two leaves from the Sforza Hours painted by Horenbout around this time are featured in the exhibition: the Virgin and Child and the Virgin as Queen of Heaven.
Image of the Virgin Mary as Queen of Heaven, by Gerard Horenbout, from the Sforza Hours: Add MS 34294, volume 2, f. 133v
The Sforza Hours is a complicated manuscript, first made for the Duchess of Milan, Bona Sforza, who died in 1503. The miniatures made for Bona were painted by the Milanese court painter and miniaturist Giovan Pietro Birago (active 1471–1513). On her death, her nephew Philibert II, Duke of Savoy (1497–1504), and subsequently his widow, Margaret of Austria (d. 1530), inherited the book. Margaret served as regent of the Netherlands on behalf of her nephew, the future Holy Roman Emperor Charles V (r. 1519–1556), and at this point Horenbout added 16 full-page illustrations of the life of the Virgin, including the two images featured in the exhibition.
Image of the Virgin Mary and Child, by Gerard Horenbout, from the Sforza Hours, Add MS 34294, volume 3, f. 177v
We hope you enjoy the opportunity to see these fascinating documentary and artistic manuscripts at the National Gallery, together with the many other loans and paintings on display there.
Kathleen Doyle
Follow us on Twitter @BLMedieval
05 January 2022
Our digitised collection keeps on growing
Long-term readers of our blog may know that we periodically publish lists of our digitised manuscripts, the last of which was published in January 2021. With the arrival of the New Year, we are releasing an update to our lists of manuscript hyperlinks. We hope this makes it easier for readers and researchers to explore our amazing digitised treasures online. We also want to share some updates on our digitisation progress over the last year.
There are now over 4,800 Ancient, Medieval and Early Modern manuscripts on the British Library's Digitised Manuscripts website. Here is a full list of the items currently available, as of January 2022:
PDF: Download Full-list-digitised-mss-jan-2022
Excel: Download Full-list-digitised-mss-jan-2022 (this format cannot be downloaded on all web browsers).
Over the last year, the British Library's Ancient, Medieval and Early Modern team has been as busy as ever, working to make more manuscripts available for our readers online. During this period, we have published over 250 items, from medieval Books of Hours and Psalters to early modern rolls and atlases. All the images featured in this blogpost are from collection items that we have digitised since January 2021. Here is a list of manuscripts that we digitised in the past twelve months:
PDF: Download Digitised_mss_jan_2021_jan2022
Excel: Download Digitised_mss_jan_2021_jan2022 (this format cannot be downloaded on all web browsers).
We have continued to make progress on the major digitisation programme, Heritage Made Digital: Tudor and Stuart manuscripts. This collaborative project, involving teams across the British Library, intends to publish approximately 600 Tudor and Stuart manuscripts online. The selection encompasses original letters by members of the Elizabethan court; literary manuscripts of the works of important poets such as John Donne and Sir Philip Sidney; notes by the alchemist and astronomer John Dee; and collections of state papers that highlight numerous aspects of the political and social history of this period, particularly the relationship between Elizabeth I and Mary Queen of Scots. Many of the manuscripts included in the project also feature in our current exhibition, Elizabeth and Mary: Royal Cousins, Rival Queens (Open until Sunday 20 February 2022). As of January 2022, over three quarters of these manuscripts have now been published online.
One of the items we have digitised in the past year is our most recent acquisition, the Lucas Psalter. This deluxe Psalter, which includes the book of Psalms and other devotional material, was made in Bruges for an English patron in the 1480s. It features beautiful decorated initials and borders by an artist known as the Master of Edward IV, and it possesses a contemporary 15th-century binding of red velvet with metal bosses. The Lucas Psalter can now be viewed on our Digitised Manuscripts site.
Meanwhile in August, we announced the digitisation of an important medieval Irish manuscript (Harley MS 5280), regarded as an invaluable source for early Irish literature, which features over 30 different literary works in the vernacular. These texts range from stories of miraculous events and creatures, including giant ants, golden apples and a killer cat, and tales of voyages across the sea, to ancient battles and accounts of mythical figures from Ireland’s past. The volume is also visually striking, with numerous decorated initials, as well as a number of shorter poems and notes that have been wrapped into intricate shapes on the page, with others forming borders in margins. The manuscript can now be viewed in full on our Universal Viewer.
Many images of our manuscripts are also available to view and download from our Catalogue of Illuminated Manuscripts, which is searchable by keywords, dates, scribes and languages.
We wish all our readers a Happy New Year and hope you enjoy exploring our digitised collections in 2022!
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24 December 2021
Christmas gift ideas from medieval manuscripts
Christmas is the season of giving. This involves choosing appropriate gifts for our relatives and friends – not an easy task. Medieval manuscripts may give us inspiration, though in many cases the gifts would probably be way out of our price range. Here are some ideas for different situations.
For that special person
The scene of the Magi presenting their gifts to Christ on the feast of Epiphany is often included in cycles of images found in medieval liturgical books. The gifts of gold, frankincense and myrrh signify that the infant is a future king, priest and sacrifice. One could follow the example of the Magi and give something expensive and shiny made of gold such as a crown or a goblet, or beautifully fragrant like frankincense or myrrh. Or if you’re looking for a cheaper option, perhaps a scented candle?
What to give the person who has everything
This was the problem faced by the Queen of Sheba. In the Old Testament (I Kings 10) we are told that she visited King Solomon to test his reputation for wisdom, prosperity and holiness. The magnificence of his court and the copious offerings he made to the Lord took her breath away. So she presented him with 120 gold coins, unprecedented quantities of spices, and various precious stones. This was perhaps not the best solution for someone who already had everything. But what to do?
The Biblia Pauperum, a picture book that juxtaposes scenes from the Old and New Testaments, shows the Magi and the Queen of Sheba side by side presenting their gifts. But though gold and riches might be suitable for Solomon, are they really an appropriate gift for a baby? In this charming depiction of the Nativity, the Christ child appears to be trying to grasp the golden objects from the kneeling Magus, scattering them to the floor, while looking back at his mother to see her reaction.
Corporate gifts
Receiving gifts from managers and business associates can be a mixed experience, and choosing them is even more difficult. Medieval kings were gift-givers par excellence, giving gifts to symbolise their wealth and power and to cement alliances with their subjects. They also donated large amounts to the Church in return for eternal salvation for themselves and their families. An early example is represented in a drawing of King Cnut and his wife Aelfgifu (or Emma) presenting a magnificent gold cross to the New Minster, Winchester, as a symbol of their patronage.
Alexander the Great was both a giver and receiver of gifts, according to medieval accounts of his life. Here he is shown receiving gifts from Darius along with a threatening message from the Persian king.
Sometimes monarchs expected gifts in return from their loyal subjects. Gold goblets seem to be a popular choice in these circumstances.
It seems that manuscripts are rather short on gift ideas, if gold goblets are not to our taste. But wait – there is another option that many of us will resort to once again this Christmas… books!
Gifts for everyone
There are so many different types of books out there – something for everyone. And in the Middle Ages books were popular gifts too for kings, queens and princes. A most magnificent example is the Talbot Shrewsbury Book presented to Margaret of Anjou on her betrothal to Henry VI of England by the 1st Earl of Shrewsbury.
Notice the dogs in both these images – they were a symbol of fidelity in medieval imagery. For us they are maybe a reminder not to forget our pets this Christmas – they need gifts too! Perhaps a tasty bone would be just the thing.
All of us in the Ancient, Medieval and Early Modern Manuscripts team at the British Library wish you a very happy festive season!
Chantry Westwell
Follow us on Twitter @BLMedieval
25 November 2021
Merlin the magician: from devil’s son to King Arthur’s trusted advisor
Merlin is the central mythical character in the world of King Arthur and the knights of the Round Table. A shadowy and untameable figure who seldom takes a single form for long enough to show us his true nature, he eludes definition today, just as he did a millennium ago, and his origins and fate remain mysterious. His character was probably an amalgam of Myrddin Wyllt, a bard and wild man of the Caledonian forest in Welsh tradition, Ambrosius Aurelianus, a warrior-prophet who was among the last of the Romans in Britain, and possibly a local pagan god whose cult was associated with the Welsh town of Carmarthon (from Caer Myrddin, meaning Merlin’s fort or castle).
As a fortune-teller and shape-shifter, Merlin became associated with necromancy and the dark arts in the imagination of medieval Christians. The story of his birth was founded in the religious legend of the Harrowing of Hell. The demons of Hell, annoyed by Christ’s interference and his rescuing of souls from their domain, plot their revenge through the birth of an Antichrist.
They send a devil to impregnate an innocent princess of Dyfed in Wales, but when the child is born, their evil plans miscarry as the devout mother finds a priest to baptise him before he is pulled into their evil orbit. This is Merlin, a child prodigy with magical powers and the ability to foretell the future, attributes that he decides to use on the side of good rather than evil.
The earliest of the Arthurian texts to include Merlin was Geoffrey of Monmouth’s account in his Historia regum Britanniae (History of the Kings of Britain). For more information on this work and the surviving manuscripts of early legends, see, our article on Early Latin Versions of the Legend of King Arthur published on the Polonsky Medieval France and England, 700-1200 website.
Merlin first appears when, following the massacre of the British chieftains by the Saxon leader, Hengist, in the treacherous ‘Night of the Long Knives’, the British King Vortigern flees to Wales where he tries to build a strong tower to protect himself. But every night, the progress made by his builders is mysteriously undone when the foundations crumble. His wizards claim that only by mixing in the blood of a child who has no mortal father will he make the foundations sound. Merlin is found and brought to Vortigern for his purpose, but he is able to see a pool beneath the tower, in which lie two sleeping dragons, one white and one red, and he explains that the white dragon (i.e. the Saxons) will triumph over the red (i.e. the British). He then enters a trance and foretells the future of the Britons to the end of time, predicting the coming of a great king by the name of Arthur.
Perhaps Merlin’s most remarkable achievement is single-handedly transporting a ring of magical stones known as ‘the Giant’s Dance’ from Ireland to Salisbury Plain in Wiltshire to build Stonehenge. The earliest surviving picture of Stonehenge, showing Merlin helping to place the huge stones, is in a copy of the Roman de Brut, a verse chronicle of British history by a poet from Jersey named Wace, written in Anglo-Norman French.
Merlin’s next undertaking is to orchestrate the marvellous conception, birth and education of the future King Arthur. As he foretells, the young boy pulls the sword from the stone and inherits his rightful kingdom and - with Merlin’s help and guidance - achieves greatness. But though Merlin uses his powers to warn his young protégé about the future, he is powerless to change events that have been ordained. One day he appears in the form of a young boy to Arthur, who is out hunting in the forest, revealing that Arthur is son of King Uther and of Igraine. Later, changing into an old man, he prophesies that Mordred, the son who Arthur has conceived with his half-sister Morgause, will one day destroy his father and the court at Camelot.
Though he is a trusted adviser to kings, Merlin remains an unpredictable character with strange habits and a menacing laugh that announces his sometimes-macabre intentions. In one episode, he changes into a deer and is served up as Caesar’s dinner, later returning as a wild man to interpret the Emperor’s dreams.
When he becomes obsessed with the fairy huntress, Niniane, he performs bizarre stunts for her that include setting two harpists alight with sulphur, saying they are evil sorcerers.
In the end Niniane brings about Merlin’s downfall. Having tricked him into revealing all his magical knowledge to her, she uses one of his spells to seal him in a stone tomb in the forest of Broceliande, or in some versions in an oak tree, until the end of time.
Stories of King Arthur and Camelot, alongside some of the most celebrated tales in medieval manuscripts, are featured in my recently published book, Dragons, Heroes, Myths & Magic: The Medieval Art of Storytelling, now on sale now in the British Library shop. Perhaps it would make the perfect Christmas gift for a medieval story-lover?
Chantry Westwell
Follow us on Twitter @BLMedieval
10 November 2021
The Floreffe Bible on exhibition
This year is the 900th anniversary of the founding of the Premonstratensian abbey of Floreffe, on the river Sambre near Namur, in 1121. The anniversary is being celebrated in Namur at TreM.a: the Museum of Ancient Arts, with the exhibition Grandeur et déchéance. L’héritage patrimonial de l’abbaye de Floreffe which opened in late October.
The exhibition features the second volume of the enormous (480 x 335 mm) two-volume Bible made in Floreffe in around 1170, now in the British Library’s collection. The manuscript is open at the beginning of the Gospel of St Luke, which features a large illuminated miniature above the first word of the text ‘Quoniam’ [quidem multi conati sunt ordinare narrationem] (Forasmuch as many have taken in hand to set forth in order a narration).
Like the other miniatures in the Bible, this one provides a sophisticated visual commentary on the accompanying text. In part, the image relates to the Evangelist’s symbol of St Luke. From an early date, Church Fathers associated symbols with the Four Evangelists, derived from Ezekiel’s vision of the four living creatures with four faces (Ezekiel 1:5-11), and from St John’s vision of the four living creatures before the throne (Revelation 4:6-8). St Luke’s symbol is an ox or calf, while the others are a man for St Matthew, a lion for St Mark and an eagle for St John.
In the lower register of the miniature, a priest is sacrificing a calf on an altar. On either side are figures holding scrolls bearings texts from the Old or New Testament. To the left, King David, the supposed author of the Psalms, holds a scroll with Psalm 68:32: ‘[et] placebit Deo super vitulum novellum, cornua producentem et ungulas’ ([And] it shall please God better than a young calf, that bringeth forth horns and hoofs). To the right, St Luke, holding his symbol, which resembles the calf being sacrificed, holds a scroll with verses from Luke 15:22-23: ‘Dixit autem pater ad servos suos: . . . et adducite vitulum saginatum, et occidite’ (And the father said to his servants: . . .And bring hither the fatted calf, and kill it).
The upper scene of the miniature is the Crucifixion of Christ, with the soldier Longinus on the left, piercing Christ's side with his spear, and the soldier Stephaton on the right, holding a sponge filled with vinegar. Just above the transverse beam of the cross, the Old and New Testament quotations and supposed authors are reversed in order. On the left, St Paul holds a scroll with a verse from Hebrews 9:12: ‘[neque per sanguinem hircorum aut vitulorum, sed] per proprium sanguinem introivit semel in Sancta’ ([Neither by the blood of goats, or of calves, but] by his own blood, entered once into the holies). On the right, a crowned King David points directly at Christ; his scroll contains a verse from Psalm 109:4: ‘Tu es sacerdos in aeternum secundum ordinem Melchisedech’ (Thou art a priest for ever according to the order of Melchisedech).
Rhymed verses inscribed on the arch above summarise the significance of the images:
Pro nevo fraudis vitulus datur hostia laudis
Quod Christus vitulus sit docet hic titulusFor the blemish of the fraud [i. e., of the devil] a calf is given as the sacrifice of praise [c.f. Hebrews 13:15]
That this calf is Christ is what this inscription shows.(Translation by Peter Toth).
Each of the Gospels in the Floreffe Bible opens with a similar image with layered interpretations and visual commentaries. For example, you can read about the opening of the Gospel of St Mark, which explores the relationship between the lion and Christ’s Resurrection, in our previous blogpost.
Another of the images in the manuscript, at the beginning of the Book of Job, connects the family of Job to the three theological virtues and the Seven Gifts of the Spirit. You can also read about this page in a previous blogpost.
The first volume of the Floreffe Bible is also on public display, in the Sir John Ritblat Treasures Gallery at the British Library in London, where it is open to St Jerome’s letter to Paulinus, bishop of Nola, in which he urges Paulinus to make a diligent study of the Scriptures. Both volumes are also available online on our Digitised Manuscript website.
Kathleen Doyle
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28 October 2021
Into the inferno
700 years after the death of the Florentine poet and philosopher Dante Alighieri (b. c. 1265, d. 1321), the exhibition Inferno has opened at the Scuderie del Quirinale in Rome, Italy. Inspired by the infernal visions of Dante’s Divine Comedy, it explores the iconography of Hell, tracing its development and representation from the Middle Ages and the later Renaissance, all the way up to the modern era. In the process, it brings together some 235 works of art from over 80 museums and public and private collections across Europe. The British Library is delighted to be lending one of its most precious manuscripts, the Winchester Psalter (Cotton MS Nero C IV), to the exhibition, which will be on display at the museum from 15 October 2021 to 9 January 2022.
The Winchester Psalter appears in the first section of the exhibition, which explains the history of infernal iconography and highlights Dante’s interpretation of a centuries-old religious tradition in his writing. Made in the mid-12th-century, the manuscript is a bilingual copy of the Book of Psalms, written in Latin and Anglo-Norman French, the principal language of the aristocracy in England after the Norman Conquest. The book was probably commissioned by the Bishop of Winchester, Henry of Blois (b. c. 1096, d. 1171), younger brother to the English King Stephen (r. 1135-1154), and then housed at Winchester’s Old Minster.
The Psalter is notable for its extensive illustrative programme, with 39 pages of narrative illustrations of subjects from the Old and New Testaments prefacing the Psalms. They include scenes from the Books of Genesis and Exodus, the Life of the Virgin Mary, and the Life of Christ. The final image in this narrative sequence is a striking representation of the Last Judgement.
The Last Judgement scene is principally designed around an iconography known as the ‘Mouth of Hell’, the representation of the entrance to Hell as the mouth of a beast that swallows demons and the souls of the damned alike. The iconography developed towards the end of the 11th century in England and soon became a popular motif in art and literature across medieval Europe. It frequently appeared on the pages of illuminated manuscripts, where it featured in depictions of the Fall of the Angels, the Harrowing of Hell, and the Last Judgement.
The Winchester Psalter’s depiction of the hell-mouth is one of the most elaborate to survive from this period. It shows two gigantic creatures, with hairy bodies and bloodshot eyes, whose mouths meet to form a single gaping maw at the centre of the page. Within the dark abyss of the maw, we see horned devils and demons carrying whips, flails, and pitchforks, corralling a shifting mass of naked sinners. The crowd includes figures from all parts of medieval society, from kings and queens in golden crowns, to monks with tonsured heads, to lay people.
Overlooking the hell-mouth in the centre, a pair of dragonheads emerge from the folds in each creature’s neck, their long fangs forming the hinges of the red gates of Hell, which an archangel then locks with a large key. Meanwhile, a caption at the top of the page, written in Anglo-Norman French, states, ‘Ici est enfers et li angels ki enferme les porteis’ (Here is Hell and the angel who closes the doors).
You can visit Inferno and see the Winchester Psalter and its Last Judgement scene in person at the Scuderie del Quirinale in Rome from 15th October 2021 to 9 January 2022. The exhibition catalogue Inferno is edited by Jean Clair and published by Electa.
Calum Cockburn
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25 October 2021
More Harley manuscripts online
Two years ago, we announced that we had started to revise the online descriptions of manuscripts in the British Library's Harley collection. At that point, back in May 2019, relatively few of the Harley manuscripts were included in our Archives and Manuscripts catalogue (searcharchives.bl.uk), and so readers had to rely in most part on the entries in the old published catalogue, printed in 1808–12.
Miniature of the Tree of Jesse at the beginning of Psalm 1 (Rouen, around the 1490s, with additions made in England or the southern Netherlands): Harley MS 1892, f. 31v
Today, we can tell you that more than 3,500 Harley manuscripts, charters and rolls can now be found in our online catalogue, the result of many months of patient research and cataloguing, much of it done under the pressures of lockdown. Given that there are more than 7,600 Harley manuscripts, there is still some way to go, but a significant number of those written before the year 1600 (and many written after that date) now have updated records. You can read more about the Harley collection in our online guide.
A page at the beginning of An Senchas Már (Ireland, c. 1578): Harley MS 432, f. 4r
So which manuscripts have been added to our catalogue most recently? A brief list of their contents will give you some flavour of the range of the Harley collection, and the complexities of providing modern, accurate entries for them. For example, Harley MS 432 contains An Senchas Már, a 16th-century legal text written in Irish. We know that its scribe was Gilla na Naem Ó Deoráin, according to an inscription in ogham on f. 14r, and he was writing at Aninsi art Labadrais, possibly Inch Saint Lawrence (Co. Limerick). Harley MS 4775 contains the Gilte Legende, a Middle English prose translation of the Legenda Aurea. Its scribe was 'Ricardus Franciscus', who may have copied the text directly from another manuscript, now Oxford, Bodleian Library, MS Douce 372. Harley MS 4313 is a formulary for legal process in the Court of Arches at London, begun in the 1560s, and is typical of the sorts of administrative manuscripts that most interested Robert Harley, Lord High Treasurer under Queen Anne, and his son, Edward. Harley MS 1892, in turn, is a beautiful illuminated Psalter, made in Rouen in the late-15th century for an English patron, and subsequently heavily refurbished.
A page from the Gilte Legende (London, middle of the 15th century): Harley MS 4775, f. 237r
The credit for cataloguing the pre-1600s Harleys over the past 18 months should go to Clarck, Calum, Ellie, Peter, Kathleen, Seosamh, Chantry and other members of the Ancient, Medieval and Early Modern Manuscripts team. Despite the issues brought on by Covid, they were able to produce draft Harley records in many instances, which were then enhanced and completed when they returned to the office. We hope that this in turn will support other people's research and pleasure, and that it leads to us gaining a better understanding of medieval and early modern manuscript culture.
You can search for the Harley manuscripts on our online catalogue, and you can also browse the collection available so far.
Julian Harrison
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19 October 2021
Antoine de Lonhy and the Saluces Hours
Long celebrated for its superb illuminations, the Saluces Hours (Add MS 27697) has been described by the art historian John Plummer as ‘one of the finest and most inventive manuscripts illuminated during the 15th century’. Yet it was only in 1989 that the art historian François Avril identified most of its miniatures as the work of Antoine de Lonhy, a prolific, multifaceted and well-travelled artist of the 15th century.
Antoine de Lonhy is the subject of a new exhibition, Il Rinascimento Europeo di Antoine De Lonhy (The European Renaissance of Antoine De Lonhy), which opened at the Palazzo Madama—Museo Civico d’Arte Antica in Turin on 7 October 2021, and will run until 9 January 2022. The Saluces Hours is a focal point of the exhibition, appearing in the first room together with a painting of Lonhy in the collection of the Palazzo Madama. Other works by Lonhy and his contemporaries include manuscripts, panel paintings, stained glass, sculptures and textiles. Visitors to the exhibition will also be able to view other miniatures from the manuscript shown digitally beside it.
The Saluces Hours is a manuscript with a complicated genesis. It was produced in Savoy, which in the 15th century was in independent duchy, and today comprises an area of southeast France and northwest Italy. The manuscript was originally begun around the 1440s, several decades before Lonhy’s involvement in the project. In this first stage, the text was probably completed and the process of illuminating the book begun. Some of the pictures and borders from this phase are attributed to Peronet Lamy (d. before 1453), an artist who worked for the court of Savoy from around 1432 to 1443, whose work is particularly apparent in the miniature of St John the Evangelist (f. 13r).
Another contemporary artist, known as the Master of the Hours of Louis of Savoy (after Paris, BnF, MS Lat. 9473) also contributed eight miniatures, as well as the historiated initials which accompany them. He might have done this concurrently with the original campaign of work, or perhaps he took over when Peronet Lamy stopped working on the book.
But for some reason, the project stalled and for over a decade the beautiful book was left unfinished. Then in around 1460-1470, Antoine de Lonhy took it up and completed it. As well as adding lots of new pictures, he also retouched the earlier artworks to increase the impression of stylistic coherence, and in some cases he may have painted on underdrawings made by the previous artists.
Although the book was originally intended for a male owner, as suggested by the inclusion of prayers which are grammatically phrased for the use of a man, Lonhy seems to have completed the new work for a woman. He painted her in an owner portrait, kneeling before the Virgin and Child and followed by two Franciscan saints, perhaps St Bernardino and St Anthony of Padua. She is gorgeously dressed in a fur-trimmed dress, a weighty gold collar, and a towering conical hat (know as a hennin).
Yet the identity of this glamorous owner has proved puzzling. The borders of the manuscript regularly feature the coat of arms of the Saluces family of Piedmont (argent a chief azure), as well as in two places the coat of arms of the d'Urfé family (vair a chief gules). Based on this heraldic evidence, it used to be thought that the owner was Aimée (or Amadée) de Saluces (b. 1420, d. 1473), daughter of Mainfroy de Saluces of Piedmont. Aimée married Guillaume-Armand de Polignac around 1441, and their daughter Catherine married Pierre d'Urfé in 1489.
However, scholars no longer agree with this identification because the manuscript does not contain the Polignac arms, despite dating stylistically from the period after Aimée’s marriage. Further, the coats of arms appear to be later additions to the manuscript, and probably do not refer to the woman who Lonhy worked for at all. It is more likely that both the original and later patrons of the Book of Hours, with its close similarities to the Hours of Louis of Savoy, were members of Savoy's Ducal family. It is now thought that the woman is possibly Yolande of France (b. 1434, d. 1478), wife of Duke Amadeus IX of Savoy.
We know more about the artist, Antoine de Lonhy, thanks to the work of art historians who have meticulously identified his works and reconstructed his career, now further elucidated in the exhibition and exhibition catalogue. Apparently French by birth, he seems to have started his career in the Duchy of Burgundy in the 1440s. By the 1450s he was documented working in Toulouse, and in 1460-62 he was working in Barcelona. He seems to have settled in Piedmont around 1462, and he worked on commissions in Savoy and Piedmont in around 1470-90. Dozens of his attributed artworks survive in a surprisingly wide variety of media, including panel paintings, illuminated manuscripts and stained glass.
Despite his wide-ranging travels, Antoine de Lonhy’s style is closely linked to the northern European Gothic art in which he was trained. The ornamental architecture in his pictures is always Gothic rather than Classical, although Classical architecture was flourishing in Italy at the time. His pictures show a depth of space and an interest in sweeping landscapes that suggests he was well versed in the work of great Flemish artists of the first half of the 15th century such as Jan Van Eyck and Roger Van der Weyden. His figures are softly modelled with sensitive faces, draperies that fall into elaborate deep folds, and sometimes strikingly lifelike anatomy, as illustrated in the picture of the naked Adam and Eve in the Saluces Hours.
To discover more about Antoine de Lonhy and see a great range of his works, visit the exhibition Il Rinascimento Europeo di Antoine De Lonhy at the Palazzo Madama—Museo Civico d’Arte Antica in Turin, from 7 October, 2021 to 9 January, 2022.
You can read more about the subject in exhibition catalogue, Il Rinascimento europeo di Antoine De Lonhy, ed. by Simone Baiocco e Vittorio Natale (Genova: SAGEP, 2021), and you can find further bibliography in our catalogue record. You can also view the Saluces Hours online on our Digitised Manuscripts website.
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