145-599: The Ruthwell Cross is a stone Anglo-Saxon cross probably dating from the 8th century, when the village of Ruthwell , now in Scotland, was part of the Anglo-Saxon Kingdom of Northumbria . It is the most famous and elaborate Anglo-Saxon monumental sculpture, and possibly contains the oldest surviving text, predating any manuscripts containing Old English poetry . It has been described by Nikolaus Pevsner thus: "The crosses of Bewcastle and Ruthwell ... are
290-459: A Flight into Egypt or perhaps a Return from Egypt , and at the bottom a scene too worn to decipher, which may have been a Nativity of Christ . On the south side is Mary Magdalene drying the feet of Christ , which is bordered by the longest Latin inscription on the cross: "Attulit alabastrum unguenti et stans retro secus pedes eius lacrimis coepit rigare pedes eius et capillis capitas sui tergebat" – see Luke 7:37–38 and John 12:3. Below this
435-587: A 'column' which he referred to as a 'cross,'" Orton said of the note. Orton is also convinced the piece is made of two different types of stone: "... it seems to make more sense to see the Ruthwell monument as originally a column ... amended with the addition of a Crucifixion scene, and then ... further amended with the addition of a cross made of a different kind of stone." At each side of the vine-tracery runic inscriptions are carved. The runes were first described around 1600, and Reginald Bainbrigg of Appleby recorded
580-484: A belief that they managed to do so because "it seems that the body had been thrown over the prison walls, without burial, probably by order of Herodias." What became of the head of John the Baptist is difficult to determine. Ancient historians Josephus , Nicephorus and Symeon Metaphrastes assumed that Herodias had it buried in the fortress of Machaerus . An Eastern Orthodox tradition holds that, after buried,
725-515: A church in Maaseik in Belgium. A further style of textile is a vestment illustrated in a miniature portrait of Saint Aethelwold in his Benedictional (see above), which shows the edge of what appears to be a huge acanthus "flower" (a term used in several documentary records) covering the wearer's back and shoulders. Other written sources mention other large-scale compositions. Anglo-Saxon glass
870-651: A combination of influences from Mediterranean, Celtic and Germanic styles that arose when the Anglo-Saxons encountered Irish missionary activity in Northumbria , at Lindisfarne and Iona in particular. At the same time the Gregorian mission from Rome and its successors imported continental manuscripts like the Italian St. Augustine Gospels , and for a considerable period the two styles appear mixed in
1015-527: A considerable number of other finds, the discovery of the ship-burial at Sutton Hoo , probably interred in the 620s, transformed the history of Anglo-Saxon art, showing a level of sophistication and quality that was wholly unexpected at this date. The most famous finds are the helmet and matching suite of purse-lid , belt and other fittings of the king buried there, which made clear the source in Anglo-Saxon art, previously much disputed, of many elements of
1160-637: A curved surface, evidently of high quality, though uncertain date (perhaps early 10th century). A Sacrifice of Isaac and an Ascension can be identified, and parts of standing groups of saints, prophets or apostles. Standing equally apart from other survivals is a late slab from the Old Minster, Winchester which appears to show a section of a large frieze with the story from Germanic mythology of Sigmund , which it has been suggested may have been as long as eighty feet wide, and over four feet high. There are literary references to secular narrative tapestries,
1305-635: A descendant of Aaron on both his father's and mother's side. On the basis of this account, the Catholic as well as the Anglican and Lutheran liturgical calendars placed the feast of the Nativity of John the Baptist on 24 June, six months before Christmas. Elizabeth is described as a "relative" of Mary the mother of Jesus, in Luke 1:36. There is no mention of a family relationship between John and Jesus in
1450-420: A different passage, Josephus states that the end of Herod's marriage with Aretas's daughter (after which John was killed) was only the beginning of hostilities between Herod and Aretas, which later escalated into the battle. Biblical scholar John Dominic Crossan differentiates between Josephus's account of John and Jesus, saying, "John had a monopoly, but Jesus had a franchise." To get baptized, Crossan writes,
1595-458: A dignified classical decorum that are displayed in both Insular and Winchester school art had already influenced continental style, as discussed above, where it provided an alternative to the heavy monumentality that Ottonian art displays even in small objects. This habit of mind was an essential component of both the Romanesque and Gothic styles, where forms of Anglo-Saxon invention such as
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#17327661715651740-573: A few contemporary continental examples have survived. The references to specific works by the 11th-century monastic artist Spearhafoc , none of which have identifiably survived, are about works in precious metal, and he is one of a small number of metalwork artists from the period whose name we know and whose work is described in any way. According to several sources, including the Norman chronicler Goscelin , who knew him personally, Spearhafoc "was outstanding in painting, gold-engraving and goldsmithery",
1885-495: A garment of hair and a leather belt. In Matthew, Jesus explicitly teaches that John is "Elijah who was to come" (Matthew 11:14 – see also Matthew 17:11–13); many Christian theologians have taken this to mean that John was Elijah's successor. In the Gospel of John, John the Baptist explicitly denies being Elijah. In the annunciation narrative in Luke, an angel appears to Zechariah, John's father, and tells him that John "will turn many of
2030-424: A general history of the world, and inscriptions in runes in both Latin and Old English . We have few Anglo-Saxon panels from book-covers compared to those from Carolingian and Ottonian art but a number of figures of very high quality in high relief or fully in the round. In the last phase of Anglo-Saxon art two styles are apparent: one a heavier and formal one drawing from Carolingian and Ottonian sources, and
2175-587: A gilded sword did not make a man a ceorle , the lowest rank of free men. Apart from Anglo-Saxon architecture , which survives entirely in churches, with only a handful of largely unaltered examples, monumental stone sculpture survives in large stone crosses, an equivalent to the high crosses of the Celtic areas of Britain. Most sculpture was probably once painted, clarifying the designs, which are mostly in relatively low relief and not finished with great precision, and now almost all badly worn and weathered. Dating
2320-488: A goldsmith was then regarded as the most prestigious branch. One 11th-century lay goldsmith was even a thegn . Many monastic artists reached senior positions; Spearhafoc's career in metalwork was paralleled in less sensational fashion by his contemporary Mannig, Abbot of Evesham (Abbot 1044–58, d. 1066), and at the end of the previous century Saint Dunstan had been a very successful Archbishop of Canterbury. Like Spearhafoc, Mannig's biography, with some precise details,
2465-623: A great influence in Northern France throughout the 11th century, in the so-called "Channel school", and Insular decorative elements such as interlace remained popular into the 12th century in the Franco-Saxon style. Pagan Anglo-Saxon metalwork initially uses the Germanic Animal Style I and II decoration that would be expected from recent immigrants, but gradually develops a distinctive Anglo-Saxon character, as in
2610-567: A greater number of manuscripts surviving than works in other media, even if in most cases illuminations are restricted to initials and perhaps a few miniatures. Several ambitious projects of illumination are unfinished, such as the Old English Hexateuch , which has some 550 scenes in various stages of completion, giving insight into working methods. The illustrations give Old Testament scenes an entirely contemporary setting and are valuable images of Anglo-Saxon life. Manuscripts from
2755-468: A group of finely worked liturgical jewels, and there are a number of high quality disk brooches. The most ornate of earlier ones are colourful and complicated with inlays and filigrees, but the 9th century Pentney Hoard , discovered in 1978, contained six splendid brooches in flat silver openwork in the " Trewhiddle style ". In these small but fully formed animals, of no recognisable species, contort themselves in foliage and tendrils that interlace, but without
2900-649: A major religious figure in Christianity, Islam, the Baháʼí faith , the Druze faith , and Mandaeism ; in the last of these he is considered to be the final and most vital prophet. He is considered to be a prophet of God by all of the aforementioned faiths, and is honoured as a saint in many Christian denominations . According to the New Testament , John anticipated a messianic figure greater than himself; in
3045-501: A messenger being sent ahead, and a voice crying out in the wilderness. John is described as wearing clothes of camel's hair, and living on locusts and wild honey . John proclaims baptism of repentance for the forgiveness of sin, and says another will come after him who will not baptize with water, but with the Holy Spirit. Jesus comes to John, and is baptized by him in the river Jordan. The account describes how, as he emerges from
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#17327661715653190-488: A much lower level, from the Romano-British industry, but Bede records that Benedict Biscop brought glass-makers from Gaul for window glass at his monasteries. It is not clear how much Anglo-Saxon glass was imported, but canes of millefiori coloured glass almost certainly were; one of these was in the purse at Sutton Hoo. Otherwise recycling of Roman glass may have avoided the need to import raw glass; evidence for
3335-425: A new crossbeam (the original was lost), and having gaps filled in with small pieces of stone. He then erected it in the manse garden. It has been suggested that the work was not originally a cross. In a 2008 journal article, Patrick W. Conner wrote that he would not call the structure a cross: " Fred Orton has argued persuasively that the lower stone on which the runic poem is found may, indeed, never have belonged to
3480-491: A new style appears in a manuscript of the biographies by Bede of St Cuthbert given by Æthelstan to the monastery in Chester-le-Street about 937. There is a dedication portrait of the king presenting his book to the saint, the two of them standing outside a large church. This is the first real portrait of an English king, and heavily influenced by Carolingian style, with an elegant inhabited acanthus border. However,
3625-500: A number of these survive in Scandinavian museums. While larger works are all lost, several small objects and fragments have survived, nearly all having been buried; in recent decades professional archaeology as well as metal-detecting and deep ploughing have greatly increased the number of objects known. Among the few unburied exceptions are the secular Fuller Brooch , and two works made in Anglo-Saxon style carried to Austria by
3770-563: A painted face on a reused stone at Winchester , dating to before 903, and so an important early example of the Winchester figure style. A metaphor in a letter of Alcuin speaks of "stars, like the painted ceiling of a great man's house". However, no paintings that are at all complete have survived on either wall or panel. As in the rest of the Christian world, while monumental sculpture was slowly re-emerging from its virtual absence in
3915-495: A person went only to John; to stop the movement one only needed to stop John (therefore his movement ended with his death). Jesus invited all to come and see how he and his companions had already accepted the government of God, entered it and were living it. Such a communal praxis was not just for himself, but could survive without him, unlike John's movement. Matthew 14:12 records that "his disciples came and took away [John's] body and buried it." Theologian Joseph Benson refers to
4060-523: A quieter style more typical of Frankish manuscripts of the period. Yet the same artist almost certainly produced both pages, and is very confident in both styles; the evangelist portrait of John includes roundels with Celtic spiral decoration probably drawn from the enamelled escutcheons of hanging bowls . This is one of the so-called "Tiberius group" of manuscripts, which leant towards the Italian style, and appear to be associated with Kent , or perhaps
4205-572: A series of magnificent illuminated manuscripts, and the final period after about 950, when there was a revival of English culture after the end of the Viking invasions. By the time of the Conquest the move to the Romanesque style is nearly complete. The important artistic centres, in so far as these can be established, were concentrated in the extremities of England, in Northumbria , especially in
4350-681: A standing cross, or if it did, that cannot be asserted with confidence now. For that reason, I shall refer throughout to the Ruthwell Monument in preference to the Ruthwell Cross." In his 1998 essay, "Rethinking the Ruthwell Monument: Fragments and Critique; Tradition and History; Tongues and Sockets," Orton discusses a note Reginald Bainbrigg wrote to William Camden in 1600 for possible publication in any new edition of his 1586 Britannia : "Bainbrigg saw
4495-579: A style showing many borrowings from English models, especially in initial pages, where Insular influence remained visible in northern France until even the 12th century. The Anglo-Saxon metalwork produced in the Salzburg area of modern Austria has a manuscript counterpart in the " Cutbercht Gospels " in Vienna. By the 10th century Insular elements were relegated to decorative embellishments in England, as
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4640-544: A tradition of Anglo-Saxon pagan monumental sculpture, probably in wood, of which no examples remain (as opposed to later Anglo-Scandinavian pagan imagery), and with which the crosses initially competed. The Anglo-Saxon crosses have survived less well than those in Ireland, being more subject to iconoclasm after the English Reformation . Some featured large figurative sculpture of considerable quality, as on
4785-539: A tradition of which the Bayeux Tapestry is the only survival, and this may have been a stone equivalent, celebrating Sigmund, who was believed to be an ancestor of the intermarried royal houses of both England and Denmark , many of whom were buried in what was then the largest church in England. It is also clear from literary sources that wall paintings were not uncommon, although not a prestigious form, and fragments of painted plaster have been found, as well as
4930-472: A variety of proportions in Anglo-Saxon manuscripts. In the Lindisfarne Gospels , of around 700–715, there are carpet pages and Insular initials of unprecedented complexity and sophistication, but the evangelist portraits , clearly following Italian models, greatly simplify them, misunderstand some details of the setting, and give them a border with interlace corners. The portrait of St Matthew
5075-829: A voice called out, an earthquake rumbled, and thunder struck, and the altar of the temple opened, revealing Zechariah's body. Elizabeth then buried John's body under this altar. Two Catholic churches and one mosque claim to have the head of John the Baptist: the Umayyad Mosque , in Damascus ( Syria ); the church of San Silvestro in Capite , in Rome ; and Amiens Cathedral , in France (the French king would have had it brought from
5220-542: Is a copy of it. The Ramsey Psalter (c. 990) contains pages in both the painted and tinted drawing styles, including the first Beatus initial with a "lion mask", while the Tiberius Psalter , from the last years before the Conquest, uses mainly the tinted. Anglo-Saxon culture was coming into increasing contact with, and exchanging influences with, a wider Latin Mediaeval Europe. Anglo-Saxon drawing had
5365-454: Is a familial relative of Jesus whose birth was foretold by Gabriel. In the Gospel of John, John the Baptist himself sees the spirit descend like a dove and he explicitly preaches that Jesus is the Son of God. The Gospels vary in their depiction of John's relationship to Elijah . Matthew and Mark describe John's attire in a way reminiscent of the description of Elijah in 2 Kings 1:8 , who also wore
5510-609: Is a masterpiece of the later Winchester style, which drew on Insular, Carolingian, and Byzantine art to make a heavier and more grandiose style, where the broad classicising acanthus foliage sometimes seems over-luxuriant. Anglo-Saxon illustration included many lively pen drawings, on which the Carolingian Utrecht Psalter , in Canterbury from about 1000, was highly influential; the Harley Psalter
5655-458: Is a rather different sort of embroidery, on a far larger scale. As in most of Europe at the time, metalwork was the most highly regarded form of art by the Anglo-Saxons, but hardly any survives – there was enormous plundering of Anglo-Saxon churches, monasteries and the possessions of the dispossessed nobility by the new Norman rulers in their first decades, as well as the Norsemen before them, and
5800-468: Is based on the same Italian model, or one extremely similar, used for the figure of Ezra that is one of the two large miniatures in the Codex Amiatinus (before 716), but the style there is very different; a far more illusionistic treatment, and an "attempt to introduce a pure Mediterranean style into Anglo-Saxon England", which failed, as "perhaps too advanced", leaving these images apparently as
5945-643: Is considered to have been added at a considerably later period. These scenes are on the main, lower, section of the shaft, which was broken above the largest scenes, and possibly the two sections were not restored the right way round. Above the large scene on the north side is either John the Baptist holding a lamb, or possibly God the Father holding the Lamb of God , who opens a book as in Apocalypse 5:1–10. Above this (and another break) are two remaining figures of
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6090-570: Is from a former abbey at Breedon-on-the-Hill in Mercia, with a number of elements of different dates, including lively narrow decorative strip friezes, many including human figures, and panels with saints and the Virgin. The most intriguing fragments are firstly a group, now at Canterbury Cathedral , from St Mary's Church, Reculver , in Kent, from a large composition with many figure scenes and groups on
6235-430: Is given in the chronicle maintained by his abbey. His work also had a miracle associated with it – the lay goldsmith Godric stabbed his hand with an awl during the work on the large shrine at Evesham, which was miraculously healed overnight. Spearhafoc and Mannig are the "only two goldsmiths of whom we have extended accounts", and the additional information given about Godric, the leader of a team brought in by Mannig for
6380-451: Is mentioned by many foreign sources, and the few remaining engraved figures closely parallel the far more numerous pen-drawn figures in manuscripts, also an Anglo-Saxon speciality. Wall-paintings, which seem to have sometimes contained gold, were also apparently often made by manuscript illuminators, and Goscelin's description of his talents therefore suggests an artist skilled in all the main Anglo-Saxon media for figurative art – of which being
6525-641: Is mentioned in all four canonical Gospels and the non-canonical Gospel of the Nazarenes . The Synoptic Gospels ( Mark , Matthew and Luke ) describe John baptising Jesus; in the Gospel of John this is inferred by many to be referred to in John 1:32. The Gospel of Mark introduces John as a fulfillment of a prophecy from the Book of Isaiah (in fact, a conflation of texts from Isaiah, Malachi and Exodus ) about
6670-662: Is the Healing of the man born blind from John 9:1, inscribed: "Et praeteriens vidit hominem caecum a natibitate et sanavit eum ab infirmitate," the Annunciation ("Et ingressus angelus ad eam dixit ave gratia plena dominus tecum benedicta tu in mulieribus" – “And an angel came to her saying, “Hail, full of grace, the Lord is with you. Blessed are you amongst women.””-- Luke 1:28) and the Crucifixion , which on stylistic grounds
6815-497: Is the hogback , low grave-marker shaped like a long house with a pitched roof, and sometimes muzzled bears clutching on to each end. Ornament is sometimes a crude pattern of scoring, or scale-like elements presumably representing roofing shingles, but may include interlace and images. Many fragments, parts of friezes and panels with figure and ornamental carving, have been recovered by archaeology, usually after being reused in rebuilt churches. The largest group of Anglo-Saxon sculpture
6960-554: Is the one "who baptizes with the Holy Spirit" and John even professes a "belief that he is the Son of God" and "the Lamb of God". The Gospel of John reports that Jesus' disciples were baptizing and that a debate broke out between some of the disciples of John and another Jew about purification. In this debate John argued that Jesus "must become greater," while he (John) "must become less." The Gospel of John then points out that Jesus' disciples were baptizing more people than John. Later,
7105-534: Is usually difficult. Sculpture in wood was very likely more common, but almost the only significant large survival is St Cuthbert's coffin in Durham Cathedral , probably made in 698, with numerous linear images carved or incised in a technique that is a sort of large-scale engraving. The material of the earliest recorded crosses is unknown, but may well have been wood. From various references (to its destruction by Christians) there would seem to have been
7250-717: Is why that find transformed thinking about early Anglo-Saxon art. Objects from the Royal Anglo-Saxon tomb in Prittlewell in Essex, dating from the late 6th century and discovered in 2003, were put on display in Southend Central Museum in 2019. The earliest Anglo-Saxon coin type, the silver sceat , forced craftsmen, no doubt asked to copy Roman and contemporary continental styles, to work outside their traditional forms and conventions in respect of
7395-576: The Antiquities of the Jews (book 18, chapter 5, 2) by Flavius Josephus (37–100): Now some of the Jews thought that the destruction of Herod's [Antipas's] army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that
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#17327661715657540-606: The Anglo-Saxon period of English history, beginning with the Migration period style that the Anglo-Saxons brought with them from the continent in the 5th century, and ending in 1066 with the Norman Conquest of England , whose sophisticated art was influential in much of northern Europe . The two periods of outstanding achievement were the 7th and 8th centuries, with the metalwork and jewellery from Sutton Hoo and
7685-479: The Anglo-Saxon mission 's foundation at Echternach Abbey (though the important Echternach Gospels were created in Northumbria), and the major monastery at Tours , where Alcuin of York was followed by another Anglo-Saxon abbot, between them covering the period from 796 to 834. Although Tours' own library was destroyed by Norsemen, over 60 9th century illuminated manuscripts from the scriptorium survive, in
7830-593: The Anglo-Saxon mission , the Tassilo Chalice (late 8th century) and the Rupertus Cross . Especially in the 9th century, Anglo-Saxon styles, sometimes derived from manuscripts rather than metal examples, are found in a great number of smaller pieces of jewellery and other small fittings from across northern Europe. From England itself, the Alfred Jewel , with an enamel face, is the best known of
7975-606: The Black Sea island of Sveti Ivan (Saint John) and two years later, after DNA and radio carbon testing proved the bones belonged to a Middle Eastern man who lived in the 1st century AD, scientists said that the remains could conceivably have belonged to John the Baptist. The remains, found in a reliquarium, are presently kept in the Sts. Cyril and Methodius Cathedral in Sozopol . The Coptic Orthodox Church also have claimed to hold
8120-601: The Catholic Cathedral of Siena , in Italy , both claim to have John the Baptist's right arm and hand, with which he baptised Jesus. According to the Catholic account, in 1464 Pope Pius II donated what was identified as the right arm and hand of John the Baptist to the Siena Cathedral. The donation charter identifies the relic as "the arm of blessed John the Baptist. And this is the very arm that baptized
8265-469: The English Reformation after them, and most survivals were once on the continent. Anglo-Saxon taste favoured brightness and colour, and an effort of the imagination is often needed to see the excavated and worn remains that survive as they once were. Perhaps the best known piece of Anglo-Saxon art is the Bayeux Tapestry which was commissioned by a Norman patron from English artists working in
8410-519: The Essenes , a semi- ascetic Jewish sect who expected a messiah and practised ritual baptism . John used baptism as the central symbol or sacrament of his pre-messianic movement. Most biblical scholars agree that John baptized Jesus , and several New Testament accounts report that some of Jesus's early followers had previously been followers of John. According to the New Testament, John
8555-418: The Four Evangelists with their symbols that were originally on the four arms of the cross-head: St. Matthew on the lowest arm, and St. John the Evangelist on the top arm. The side arms and centre roundel of the cross are replacements, of purely speculative (and most improbable) design. On the south side, Martha and Mary (with inscription) are followed by an archer, the subject of almost as much debate as
8700-435: The Gospels , he is portrayed as the precursor or forerunner of Jesus . According to the Gospel of Matthew , Jesus himself identifies John as "Elijah who is to come", which is a direct reference to the Book of Malachi (Malachi 4:5), as confirmed by the angel who announced John's birth to his father, Zechariah . According to the Gospel of Luke , John and Jesus were relatives. Some scholars think that John belonged to
8845-551: The Quoit Brooch Style of the 5th century. Anglo-Saxon brooches are the most common survivals of fine metalwork from the earlier period, when they were buried as grave goods . Round disk brooches were preferred for the grandest pieces, over continental styles of fibulae and Romano-British penannular brooches , a consistent Anglo-Saxon taste throughout the period; the Kingston Brooch and Harford Farm Brooch are 7th-century examples. Decoration included cloisonné ("cellwork"), in gold and garnet for high-status pieces. Despite
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#17327661715658990-467: The Ruthwell Cross and Bewcastle Cross (both probably around 800). Vine-scroll decoration and interlace are seen in alternating panels on the early Northumbrian Ruthwell, Bewcastle and Easby Crosses , though the vine-scroll is already more prominent, and has faces to itself. Later Southumbrian crosses often only use vine-scrolls. There may be inscriptions, in the runic or Roman scripts, and Latin or Old English , most famously at Ruthwell, where some of
9135-413: The Vikings , Normans and Reformation iconoclasm between them left virtually nothing in England except for books and archaeological finds. Metalwork is almost the only form in which the earliest Anglo-Saxon art has survived, mostly in Germanic-style jewellery (including fittings for clothes and weapons) which was, before the Christianisation of Anglo-Saxon England , commonly placed in burials. After
9280-442: The "Golden Age of Anglo-Saxon Art" and the "English Romanesque art: 1066–1200" exhibition catalogues, despite both being published in 1984. These include the ivory triangle mount with angels and the "Sigurd" stone relief fragment (discussed above), both from Winchester, and the ivory "pen-case" and Baptism (illustrated above), both in the British Museum. The energy, love of complicated twining ornament, and refusal to wholly respect
9425-418: The "voice of one crying in the wilderness". Upon literary analysis, it is clear that John is the "testifier and confessor par excellence ", particularly when compared to figures like Nicodemus . Jesus's baptism is implied but not depicted. Unlike the other gospels, it is John himself who testifies to seeing "the Spirit come down from heaven like a dove and rest on him". John explicitly announces that Jesus
9570-400: The 2nd century AD, and some proclaimed him to be the Messiah awaited by Jews . In modern times, the followers of John the Baptist are the Mandaeans , an ancient ethnoreligious group who believe that he is their greatest and final prophet. In the Roman martyrology , apart from Jesus and the Virgin Mary, John is the only saint whose birth and death are both commemorated. John the Baptist
9715-401: The British Celts of the west and the Franks . The Kingdom of Northumbria in the far north of England was the crucible of Insular style in Britain, at centres such as Lindisfarne , founded c. 635 as an offshoot of the Irish monastery on Iona , and Monkwearmouth-Jarrow Abbey (674) which looked to the continent. At about the same time as the Insular Lindisfarne Gospels was being made in
9860-411: The Conquest was both made in England and firmly in an Anglo-Saxon tradition, points now accepted by French art-historians. Such tapestries adorned both churches and wealthy houses in England, though at 0.5 by 68.38 metres (1.6 by 224.3 ft, and apparently incomplete) the Bayeux Tapestry must be exceptionally large. Only the figures and decoration are embroidered, on a background left plain, which shows
10005-483: The Early Christian period, small-scale sculpture in metalwork, ivory carving and also bone carving was more important than in later periods, and by no means a "minor art". Most Anglo-Saxon ivory was from marine animals, especially the walrus , imported from further north. The extraordinary early Franks Casket is carved from whalebone , which a riddle on it alludes to. It contains a unique mixture of pagan, historical and Christian scenes, evidently attempting to cover
10150-610: The Evangelist on either side. Patronage by the great figures of the land, and the largest monasteries, became extravagant in this period, and the greatest late Anglo-Saxon churches must have presented a dazzling spectacle, somewhat in the style of Eastern Orthodox churches. Anglo-Saxon taste revelled in expensive materials and the effects of light on precious metals, which were also embroidered into fabrics and used on wall-paintings. Sections of decorated elements from some large looted works such as reliquaries were sawn up by Viking raiders and taken home to their wives to wear as jewellery, and
10295-409: The Gospel of Luke, John the Baptist explicitly teaches charity, baptizes tax-collectors, and advises soldiers. The text briefly mentions that John is imprisoned and later beheaded by Herod, but the Gospel of Luke lacks the story of a step-daughter dancing for Herod and requesting John's head. The Book of Acts portrays some disciples of John becoming followers of Jesus, a development not reported by
10440-421: The Gospel of Mark implies that the arrival of John the Baptist is the fulfilment of a prophecy from the Book of Isaiah , the words quoted ("I will send my messenger ahead of you, who will prepare your way – a voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for him.'") are actually a composite of texts from Isaiah , Malachi and the Book of Exodus . (Matthew and Luke drop
10585-399: The Gospel of Mark, John preaches of a coming leader, but shows no signs of recognizing that Jesus is this leader. In Matthew, however, John immediately recognizes Jesus and John questions his own worthiness to baptize Jesus. In both Matthew and Luke, John later dispatches disciples to question Jesus about his status, asking "Are you he who is to come, or shall we look for another?" In Luke, John
10730-424: The Gospel relates that Jesus regarded John as "a burning and shining lamp, and you were willing to rejoice for a while in his light". All four Gospels start Jesus' ministry in association with the appearance of John the Baptist. Simon J. Joseph has argued that the Gospel demotes the historical John by depicting him only as a prophetic forerunner to Jesus whereas his ministry actually complemented Jesus'. Although
10875-967: The Holy Land after the Fourth Crusade ). A fourth claim is made by the Residenz Museum in Munich, Germany, which keeps a reliquary containing what the Wittelsbach rulers of Bavaria believed to be the head of Saint John. According to the Christian Arab Ibn Butlan , the church of Cassian in Antioch held the right arm of John the Baptist until it was smuggled to Chalcedon and later to Constantinople. An Orthodox Christian monastery in Cetinje , Montenegro , and
11020-879: The Lord." The relic is displayed on the high altar of the Siena Cathedral annually in June. Topkapi Palace , in Istanbul, claims to have John's right hand index finger. John the Baptist's right hand is allegedly preserved in the Armenian Apostolic Church of St. John at Chinsurah, West Bengal , in India, where each year on "Chinsurah Day" in January it blesses the Armenian Christians of Calcutta . The decapitation cloth of Saint John,
11165-530: The Rood interpretation is due to a revised reading of Kemble's in an 1842 article. The inscription along the top and left side is read as: ᛣᚱᛁᛋᛏ Krist ᚹᚫᛋ wæs ᚩᚾ on ᚱᚩᛞᛁ rodi. ᚻᚹᛖᚦᚱᚨ Hweþræ / / ᚦᛖᚱ þer ᚠᚢᛋᚨ fusæ ᚠᛠᚱᚱᚪᚾ fearran ᛣᚹᚩᛗᚢ kwomu / / ᚨᚦᚦᛁᛚᚨ æþþilæ ᛏᛁᛚ til ᚪᚾᚢᛗ anum / / ᛁᚳ ic ᚦᚨᛏ þæt ᚪᛚ Anglo-Saxon cross Anglo-Saxon art covers art produced within
11310-661: The Vikings back to a line running diagonally across the middle of England, above which they settled in the Danelaw , and were gradually integrated into what was now a unified Anglo-Saxon kingdom. The final phase of Anglo-Saxon art is known as the Winchester School or style, though it was produced in many centres in the south of England, and perhaps the Midlands also. Elements of this begin to be seen from around 900, but
11455-544: The Winchester School or style only survive from about the 930s onwards; this coincided with a wave of revival and reform within English monasticism, encouraged by King Æthelstan (r. 924/5-939) and his successors. Æthelstan promoted Dunstan (909–988), a practising illuminator, eventually to Archbishop of Canterbury , and also Æthelwold and the French-trained Norseman Oswald . Illumination in
11600-448: The account of the beheading of John, and adds two elements: that Herod Antipas wants John dead, and that the death is reported to Jesus by his disciples. Matthew's approach is to shift the focus away from Herod and onto John as a prototype of Jesus. Where Mark has Herod killing John reluctantly and at Herodias' insistence, Matthew describes him as wanting John dead. The Gospel of Luke adds an account of John's infancy, introducing him as
11745-818: The area of the Jordan River in the early 1st century AD. He is also known as Saint John the Forerunner in Eastern Orthodoxy and Oriental Orthodoxy , John the Immerser in some Baptist Christian traditions, and Prophet Yahya in Islam. He is sometimes alternatively referred to as John the Baptiser . John is mentioned by the Roman Jewish historian Josephus , and he is revered as
11890-399: The beasts , a subject especially popular with the Anglo-Saxons, or its rare pacific variant Christ as Judge recognised by the beasts in the desert , as suggested by the unique Latin inscription surrounding the panel: "IHS XPS iudex aequitatis; bestiae et dracones cognoverunt in deserto salvatorem mundi" – "Jesus Christ: the judge of righteousness: the beasts and dragons recognised in the desert
12035-470: The castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him. According to this passage, the execution of John was blamed for the defeat Herod suffered. Some have claimed that this passage indicates that John died near the time of the destruction of Herod's army in AD 36. However, in
12180-816: The cloth which covered his head after his execution, is said to be kept at the Aachen Cathedral , in Germany. According to Armenian tradition, the remains of John the Baptist would in some point have been transferred by Gregory the Illuminator to the Saint Karapet Armenian Monastery . In 2010, bones were discovered in the ruins of a Bulgarian church in the St. John the Forerunner Monastery (4th–17th centuries) on
12325-529: The complex animals of the Jelling style are mostly rather incompetently depicted in England, but traces of the next Mammen style are hard to detect; they are much clearer on the Isle of Man . They are "perhaps, dimly" evident in the cross shaft from St Oswald's Priory, Gloucester (illustrated above right). In general the traces of these styles in other media are even fainter. A uniquely Anglo-Scandinavian form
12470-462: The conversion, which took most of the 7th century, the fusion of Germanic Anglo-Saxon, Celtic and Late Antique techniques and motifs, together with the requirement for books, created the Hiberno-Saxon style, or Insular art , which is also seen in illuminated manuscripts and some carved stone and ivory, probably mostly drawing from decorative metalwork motifs, and with further influences from
12615-401: The cross continues to be "one of the most extensive and most studied of all surviving visual programs of the early Middle Ages." It is clear to most scholars that the images and texts each form part of a sophisticated and unified programme, "almost an academician's monument," though different schemes have been proposed. The largest panel on the cross (north side) shows either Christ treading on
12760-485: The crowds, it was heard audibly, John did say in his witness that he did see the spirit coming down "out of heaven" (John 12:28–30, John 1:32). In Matthew, the voice from heaven does not address Jesus personally, saying instead "This is my beloved son, in whom I am well pleased." In the Gospel of John, John the Baptist himself sees the spirit descend as a dove, testifying about the experience as evidence of Jesus's status. John's knowledge of Jesus varies across gospels. In
12905-440: The dead. It then explains that John had rebuked Herod for marrying Herodias , the ex-wife of his brother (named here as Philip). Herodias demands his execution, but Herod, who "liked to listen" to John, is reluctant to do so because he fears him, knowing he is a "righteous and holy man". The account then describes how Herodias's unnamed daughter dances before Herod, who is pleased and offers her anything she asks for in return. When
13050-690: The earliest known image of the Fall of the Rebel Angels . Several images in the Old English Hexateuch are believed to be the earliest surviving visual representations of the Horns of Moses , an iconographic convention which grew over the rest of the Middle Ages. John the Baptist John the Baptist ( c. 1st century BC – c. AD 30 ) was a Jewish preacher active in
13195-474: The early 8th century, the Vespasian Psalter from Canterbury in the far south, which the missionaries from Rome had made their headquarters, shows a wholly different, classically based art. These two styles mixed and developed together and by the following century the resulting Anglo-Saxon style had reached maturity. However Anglo-Saxon society was massively disrupted in the 9th century, especially
13340-472: The early period, and Wessex and Kent near the south coast. Anglo-Saxon art survives mostly in illuminated manuscripts , Anglo-Saxon architecture , a number of very fine ivory carvings, and some works in metal and other materials. Opus Anglicanum ("English work") was already recognised as the finest embroidery in Europe, although only a few pieces from the Anglo-Saxon period remain – the Bayeux Tapestry
13485-504: The emphatic geometry of the earlier "ribbon" style. Ædwen's brooch , an 11th-century Anglo-Scandinavian silver disk brooch, shows influence from Viking art , and a fall-off from the highest earlier standards of workmanship. In 2009 the Staffordshire hoard , a major hoard of over 1,500 fragments of 7th and ?8th century metalwork pieces, mostly gold and military in nature, many with gold and garnet cloisonné inlays of high quality,
13630-457: The fate of Jesus. The Gospel of Matthew account begins with the same modified quotation from Isaiah, moving the Malachi and Exodus material to later in the text, where it is quoted by Jesus. The description of John is possibly taken directly from Mark ("clothing of camel's hair with a leather belt around his waist, and his food was locusts and wild honey"), along with the proclamation that one
13775-561: The first major manuscripts only appear around the 930s. The style combined influences from the continental art of the Holy Roman Empire with elements of older English art, and some particular elements including a nervous agitated style of drapery, sometimes matched by figures, especially in line drawings, which are the only images in many manuscripts, and were to remain especially prominent in medieval English art. Early Anglo-Saxon manuscript illumination forms part of Insular art ,
13920-464: The first part of the reference.) The gospels differ on the details of the Baptism. In Mark and Luke, Jesus himself sees the heavens open and hears a voice address him personally, saying, "You are my dearly loved son; you bring me great joy". They do not clarify whether others saw and heard these things. Although other incidents where the "voice came out of heaven" are recorded in which, for the sake of
14065-468: The first phase of the " Winchester style" developed. The first plant ornament, with leaves and grapes, was already seen in an initial in the Leningrad Bede , which can probably be dated to 746. The other large initial in the manuscript is the first historiated initial (one containing a portrait or scene, here Christ or a saint) in the whole of Europe. The classically derived vine or plant scroll
14210-537: The foot of the cross and writing, and God the Father creating the world with a pair of compasses . All of these were later used across Europe. The earliest developed depiction of the Last Judgement in the West is also found on an Anglo-Saxon ivory, and a late Anglo-Saxon Gospel book may show the earliest example of Mary Magdalene at the foot of the cross in a Crucifixion . The Junius manuscript opens with
14355-420: The girl asks her mother what she should request, she is told to demand the head of John the Baptist. Reluctantly, Herod orders the beheading of John, and his head is delivered to her, at her request, on a plate. John's disciples take the body away and bury it in a tomb. The Gospel refers to Antipas as "King" and the ex-husband of Herodias is named as Philip, but he is known to have been called Herod . Although
14500-514: The gods, a theme detected in other Christian monuments in Britain and Scandinavia, and which could be turned to Christian advantage. Anglo-Scandinavians took up Anglo-Saxon sculptural forms with great enthusiasm, and in Yorkshire alone there are fragments from more than 500 monumental sculptures of the 10th and 11th centuries. However quantity was not matched by quality, and even the products of
14645-470: The gospels except for the early case of Andrew , Simon Peter's brother. The fourth gospel describes John the Baptist as "a man sent from God" who "was not the light", but "came as a witness, to bear witness to the light, so that through him everyone might believe". John confirms that he is not the Christ nor Elijah nor 'the prophet' when asked by Jewish priests and Pharisees; instead, he described himself as
14790-452: The great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus ,
14935-406: The greatest achievement of their date in the whole of Europe." The cross was smashed by Presbyterian iconoclasts in 1642, and the pieces left in the churchyard until they were restored and re-erected in the manse garden in 1823 by Henry Duncan . In 1887 it was moved into its current location inside Ruthwell church, Dumfriesshire , Scotland, when the apse which holds it was specially built. It
15080-757: The head was discovered by John's followers and was taken to the Mount of Olives , where it was twice buried and discovered, the latter events giving rise to the Orthodox feast of the First and Second Finding of the Head of St. John the Baptist . Other writers say that it was interred in Herod's palace at Jerusalem; there it was found during the reign of Constantine , and thence secretly taken to Emesa (modern Homs, in Syria) , where it
15225-525: The heads on the obverse , with results that are varied and often compelling. Later silver pennies , with largely linear relief heads of kings in profile on the obverse, are more uniform, as representatives of what was a stable and respected currency by contemporary European standards. A number of complete seax knives have survived with inscriptions and some decoration, and sword fittings and other military pieces are an important form of jewellery. A treatise on social status needed to say that mere ownership of
15370-406: The homes of the elite. Only a few pieces have survived, including three pieces at Durham placed in the coffin of St Cuthbert, probably in the 930s, after being given by King Athelstan ; they were made in Winchester between 909 and 916. These are works "of breathtaking brilliance and quality", according to Wilson, including figures of saints, and important early examples of the Winchester style, though
15515-558: The inhabited and historiated initials became more important than they ever had in Anglo-Saxon art itself, and works like the Gloucester Candlestick (c. 1110) show the process in other media. Anglo-Saxon iconographical innovations include the animal Hellmouth , the ascending Christ shown only as a pair of legs and feet disappearing at the top of the image, the horned Moses , St John the Evangelist standing at
15660-446: The initials in the text combine Carolingian elements with animal forms in inventive fashion. Miniatures added in England to the continental Aethelstan Psalter begin to show Anglo-Saxon liveliness in figure drawing in compositions derived from Carolingian and Byzantine models, and over the following decades the distinctive Winchester style with agitated draperies and elaborate acanthus borders develops. The Benedictional of St. Æthelwold
15805-642: The inscription for the Britannia of William Camden . Around 1832, the runes were recognised as different from the Scandinavian futhark (categorized as Anglo-Saxon runes ) by Thorleif Repp , by reference to the Exeter Book . His rendition referred to a place called the vale of Ashlafr, compensation for injury, a font and a monastery of Therfuse. John Mitchell Kemble in 1840 advanced a reading referring to Mary Magdalene . The better known Dream of
15950-636: The judging Christ, on the lowest arm of the Cross, and an eagle on the top arm. The cross escaped injury at the time of general destruction during the Reformation in the sixteenth century, but in 1640 the General Assembly of the Church of Scotland ordered the "many idolatrous monuments erected and made for religious worship" to be "taken down, demolished, and destroyed." Two years later the cross
16095-481: The kingdom of Mercia in the heyday of the Mercian Supremacy . It is, in the usual chronology, the last English manuscript in which "developed trumpet spiral patterns" are found. The 9th century, especially the latter half, has very few major survivals made in England, but was a period when Insular and Anglo-Saxon influence on Carolingian manuscripts was at its height, from scriptoria such as those at
16240-570: The largest surviving Anglo-Saxon reliefs of any sort—and has inscriptions in both Latin and, unusually for a Christian monument, the runic alphabet , the latter containing lines similar to lines 39–64 of Dream of the Rood , an Old English poem, which were possibly added at a later date. It is 18 feet (5.5 m) high. The two main sides of the cross (north and south) feature figurative relief carvings, now considerably worn, that depict Christ and several other figures; their subjects and interpretation have been much discussed by art historians, and
16385-506: The later half, by the Viking invasions, and the number of significant objects surviving falls considerably, and their dating becomes even vaguer than of those from a century before. Most monasteries in the north were closed for decades, if not forever, and after the Canterbury Bible of before 850, perhaps well before, "no major illuminated manuscript is known until well on into the tenth century". King Alfred (r. 871–899) held
16530-647: The least common survivals, and the Easby Cross was repaired with lead in a way described in early documents. Like many monuments from the area of the Danelaw , the Gosforth Cross combines Christian images with those from pagan mythology; apart from a Crucifixion scene, and perhaps scenes of the Last Judgement , all the other images appear to belong to the Norse myth of Ragnarök , the destruction of
16675-469: The like, which contemporaries did not bother to mention and which represents a gap in our knowledge for the Early Medieval period throughout Europe. Relatively little art survives from the rest of the century after 1066, or at least is confidently dated to that period. The art of Normandy was already under heavy Anglo-Saxon influence, but the period was one of massive despoliation of the churches by
16820-533: The main city, York, are described by David M. Wilson as "generally miserable and slipshod". In the early stages the successive styles of Norse art appear in England, but gradually as political and cultural ties weakened the Anglo-Scandinavians fail to keep up with trends in the homeland. So elements of the Borre style are seen, for example in the "ring-chain" interlace on the Gosforth Cross, and then
16965-403: The massive Sandbach Crosses from Mercia, with oblong sections mostly covered by figures on the wider faces, like some Irish crosses. The Gosforth Cross , of 930–950, is a rare example to survive complete; most survivals are only a section of the shaft, and iconoclasts were more concerned to destroy imagery than ornament. Many crosses must have just fallen over after some centuries; headpieces are
17110-446: The miraculous son of Zechariah , an old priest, and his wife Elizabeth , who was past menopause and therefore unable to have children. According to this account, the birth of John was foretold by the angel Gabriel to Zechariah while he was performing his functions as a priest in the temple of Jerusalem. Since he is described as a priest of the course of Abijah and Elizabeth as one of the daughters of Aaron , this would make John
17255-604: The only evidence. A different mixture is seen in the opening from the Stockholm Codex Aureus (mid-8th century, above left) where the evangelist portrait to the left is in a consistent adaptation of Italian style, probably closely following some lost model, though adding interlace to the chair frame, while the text page to the right is mainly in Insular style, especially in the first line, with its vigorous Celtic spirals and interlace. The following lines revert to
17400-438: The origin of their style is a puzzle; they are closest to the wall-painting fragment from Winchester mentioned above, and an early example of acanthus decoration. The earliest group of survivals, now re-arranged and with the precious metal thread mostly picked out, are bands or borders from vestments, incorporating pearls and glass beads, with various types of scroll and animal decoration. These are probably 9th century and now in
17545-478: The origins of the story. Since it shows signs of having been composed in Aramaic, which Mark apparently did not speak, he is likely to have got it from a Palestinian source. There are a variety of opinions about how much actual historical material it contains, especially given the alleged factual errors. Many scholars have seen the story of John arrested, executed, and buried in a tomb as a conscious foreshadowing of
17690-470: The other Gospels, and Raymond E. Brown has described it as "of dubious historicity ". Géza Vermes has called it "artificial and undoubtedly Luke's creation". The many similarities between the Gospel of Luke story of the birth of John and the Old Testament account of the birth of Samuel suggest that Luke's account of the annunciation and birth of Jesus are modeled on that of Samuel. Unique to
17835-753: The other the Winchester style, drawing from the Utrecht Psalter and an alternative Carolingian tradition. A very late boxwood casket, now in Cleveland, Ohio , is carved all over with scenes from the Life of Christ in a provincial but accomplished version of the Winchester style, possibly originating in the West Midlands , and is a unique survival of late Anglo-Saxon fine wood carving. The textile arts of embroidery and "tapestry", Opus anglicanum , were apparently those for which Anglo-Saxon England
17980-409: The painting very likely mainly in illuminated manuscripts . It was probably his artistic work which brought him into contact with the royal family, and launched his rapid promotion in the church. Even the imprecise details given, mostly by Goscelin, are therefore valuable evidence of what Anglo-Saxon metalwork was like. Anglo-Saxon skill in gold-engraving, designs and figures engraved on gold objects,
18125-467: The poem the Dream of the Rood is inscribed together with Latin texts; more often donors are commemorated. It has also been suggested that as well as paint, they may have been embellished with metalwork and gems. Typically, Anglo-Saxon crosses are tall and slender compared to Irish examples, many with a nearly square section, and more space given to ornament than figures. However, there are exceptions, like
18270-784: The production of this is slender. Glass is sometimes used as a substitute for garnet in jewellery, as in some pieces from Sutton Hoo. Enamel was used, most famously in the Alfred Jewel , where the image sits under carved rock crystal , both materials are extremely rare in surviving Anglo-Saxon work. The unique decorated leather cover of the small Northumbrian St Cuthbert Gospel , the oldest Western bookbinding to survive unaltered, can be dated to 698 or shortly before. It uses incised lines, some colours, and relief decoration built up over cord and gesso or leather pieces. Larger prestige manuscripts had metalwork treasure bindings , several of which are mentioned, but there may well have been much decorated leatherwork for secular satchels, purses, belts and
18415-406: The saviour of the world." Whatever the subject, it is clearly the same as the very similar relief that is the largest panel on the nearby Bewcastle Cross which was probably created by the same artists. Below this is Saints Paul and Antony breaking bread in the desert , another rare scene identified by an inscription ("Sanctus Paulus et Antonius duo eremitae fregerunt panem in deserto"), then either
18560-708: The shrine, is also unique among the surviving evidence. Some twenty years after the miracle, he joined the Abbey of Evesham, presumably in retirement, and his son later became Prior there. In the final century of the period some large figures in precious metal are recorded; presumably these were made of thin sheets over a wooden core like the Golden Madonna of Essen , the largest example of this type of Early Medieval figure to survive from anywhere in Europe. These appear to have been life-size, or nearly so, and were mostly crucifixes , sometimes with figures of Mary and John
18705-541: The small new ruling class, who had almost entirely dispossessed the old Anglo-Saxon elite. Under these circumstances little significant art was produced, but when it was, the style often showed a slow development of Anglo-Saxon styles into a fully Romanesque version. The attribution of many individual objects has jumped around across the boundary of the Norman Conquest, especially for sculpture, including ivories. A number of objects are claimed for their period by both
18850-508: The sons of Israel to the Lord their God," and that he will go forth "in the spirit and power of Elijah." The following comparison table is primarily based on the New International Version (NIV) English translation of the New Testament. The account of Flavius Josephus in Antiquities of the Jews was translated by William Whiston. John 10:40–42 An account of John the Baptist is found in all extant manuscripts of
18995-420: The style of Insular manuscripts. By the 10th century Anglo-Saxon metalwork had a famous reputation as far afield as Italy, where English goldsmiths worked on plate for the altar of St Peter's itself, but hardly any pieces have survived the depredations of the Norman Conquest in 1066, and the English Reformation , and none of the large-scale ones, shrines, doors and statues, that we know existed, and of which
19140-867: The subject very clearly and was necessary to cover very large areas. All kinds of textile arts were produced by women, both nuns and laywomen, but many were probably designed by artists in other media. Byzantine silks were available, though certainly expensive, in Anglo-Saxon England, and a number of pieces have been found used in burials and reliquaries. Probably, as in later vestments, these were often married with locally embroidered borders and panels. If we had more Anglo-Saxon survivals, Byzantine influences would no doubt be apparent. The most highly valued embroideries were very different, fully worked in silk and gold of silver thread, and sometimes with gems of various sorts sewn in. These were used for vestments, altar-cloths and other church uses, and similar roles in
19285-571: The traditional Anglo-Saxon style. Anglo-Saxon artists also worked in fresco , stone , ivory and whalebone (notably the Franks Casket ), metalwork (for example the Fuller brooch ), glass and enamel , many examples of which have been recovered through archaeological excavation and some of which have simply been preserved over the centuries, especially in churches on the Continent, as
19430-410: The washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest
19575-530: The water, Jesus sees the heavens open and the Holy Spirit descends on him "like a dove", and he hears a voice from heaven that says, "You are my Son, the Beloved; with you I am well pleased". Later in the gospel there is an account of John's death. It is introduced by an incident where the Tetrarch Herod Antipas , hearing stories about Jesus, imagines that this is John the Baptist raised from
19720-458: The wording clearly implies the girl was the daughter of Herodias, many texts describe her as "Herod's daughter, Herodias". Since these texts are early and significant and the reading is ' difficult ', many scholars see this as the original version, altered in later versions and in Matthew and Luke. Josephus says that Herodias had a daughter by the name of Salome. Scholars have speculated about
19865-408: Was coming who would baptize with the Holy Spirit "and fire". The book of Matthew next has Jesus coming to John to be baptized, but John objects because he is not worthy because Jesus is the one that brings the baptism in the Spirit. Unlike Mark, Matthew describes John as critical of Pharisees and Sadducees and as preaching "the kingdom of heaven is at hand" and a "coming judgment". Matthew shortens
20010-408: Was concealed, the place remaining unknown for years, until it was manifested by revelation in 452, an event celebrated in the Orthodox Church as the Third Finding . An apocryphal tradition claims that after John's death, his mother Elizabeth was told by an angel to bury him where his father lay. She was then led by the angel to the temple in which John's father was killed by Herod I, at which point
20155-406: Was designated a scheduled monument in 1921, but had this removed in 2018, due to it being in a controlled, safe environment and not needing protection. Anglo-Saxon crosses are closely related to the contemporary Irish high crosses , and both are part of the Insular art tradition. The Ruthwell cross features the largest figurative reliefs found on any surviving Anglo-Saxon cross—which are among
20300-407: Was famous throughout Europe by the end of the period, but there are only a handful of survivals, probably partly because of the Anglo-Saxon love of using threads in precious metal, making the work valuable for scrap. The Bayeux Tapestry is embroidered in wool on linen and shows the story of the Norman conquest of England ; it is surely the best known Anglo-Saxon work of art, and though made after
20445-414: Was found by a metal-detectorist in Staffordshire , then in Mercia. Jewellery is far more often found from burials of the early pagan period, as Christianity discouraged grave-goods, even the personal possessions of the deceased. Early Anglo-Saxon jewellery includes various types of fibulae that are close to their Continental Germanic equivalents, but until Sutton Hoo rarely of outstanding quality, which
20590-471: Was mostly made in simple forms, with vessels always in a single colour, either clear, green or brown, but some fancy claw beakers decorated with large "claw" forms have survived, mostly broken; these forms are also found in northern continental Europe. Beads, common in early female burials, and some ecclesiastical window glass was more brightly coloured, and several monastic sites have evidence of glass production. Vessel and bead production probably continued, at
20735-413: Was sentenced to death and subsequently beheaded by Herod Antipas around AD 30 after John rebuked him for divorcing his wife Phasaelis and then unlawfully wedding Herodias , the wife of his brother Herod Philip I . Josephus also mentions John in the Antiquities of the Jews and states that he was executed by order of Herod Antipas in the fortress at Machaerus . Followers of John existed well into
20880-440: Was taken down when an Act was passed "anent the Idolatrous Monuments in Ruthwell." The usual account is that the cross was taken down in the church or churchyard soon after the 1642 order and broken up. One piece, it appears, was used as a bench to sit upon. The pieces were later removed from the church and left out in the churchyard. By 1823, Henry Duncan had collected all the pieces he could find, and put them together, commissioning
21025-507: Was to largely oust interlace as the dominant filler of ornamental spaces in Anglo-Saxon art, just as it did in much of Europe beginning with Carolingian art , though in England animals within the scrolls remained much more common than abroad. For some long time scrolls, especially in metal, bone or ivory, are prone to have an animal head at one end and a plant element at the other. All these changes were not restricted to manuscripts, and may not have been driven by manuscript style, but we have
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