Happy New Year to you all! My 2020 started with a 630 km round-trip to Bamberg. The diocesan museum houses some of the finest medieval goldwork embroideries in Europe. These exquisite pieces are a staggering 1000-years old! I was able to take some good pictures, which I am going to share with you here. Unfortunately, there was virtually no information available in the museum so I can't really tell you much about the pieces. However, I've ordered some literature and will do a further post with those details when the papers arrive.

Probably the most famous piece held at the museum is the so-called "Sternenmantel Kaiser Heinrich II des Heiligen" (star mantle of Saint emperor Henry II). It was used as a cope or pluviale and measures 297 cm by 154 cm. The mantle shows Christological depictions, astrological signs and 14 roundels with busts of saints and many Latin inscriptions explaining what is depicted. Unfortunately, the gold embroidery was re-applied to the blue Italian silk damask we see today in 1503. The original design got mixed up and not all writing makes sense. Some scholars argue that in fact two mantles were made into one.

The original background fabric was a dark-purple silk samite. Traces can still be seen on the inside of the different design elements. When the pieces were transferred onto the new blue damask, the edges were covered with a thick white strand of silk couched down with a thinner strand of white silk. To have an even better attachment, some of the design lines on the inside were covered with split or chain stitches using red silk. The original gold embroidery uses VERY fine passing thread and white, red, blue and green silk for the couching stitches. It looked to me that the passing thread has been couched as a single thread, rather than in pairs.

Traditionally, this mantle is dated to AD 1010-1020 and its place of origin as Regensburg with a ?. The mantle is seen, based on the embroidered inscriptions, as a gift from Melus of Bari (died 1020 in Bamberg) when he sought the support of Emperor Henry II for his revolt against the Byzantine Empire. It is, therefore, more logical that the mantle was made in Southern Italy.

The second famous mantle held at the diocesan museum in Bamberg is that of Saint Kunigunde, wife of emperor Henry II. This cope measures 286 cm by 162,5 cm and shows biblical scenes, a.o. related to Christ saviour and to the lives of the patrons of Bamberg Cathedral: St. Peter and St. Paul. Lettering around each roundel explains the stitched scenes. This cope was likely a donation by empress Kunigunde to the cathedral and made around 1020 AD in Southern Germany.

The original VERY fine goldwork embroidery was stitched on a background of blue silk twill. There are 56 parallel passing threads per centimetre (!!!) and this means that each passing thread (a strip of gold foil spun around a silk core, see my previous blog on the manufacture of gold threads) had a width of about 0.18 mm. In comparison: my finest passing thread (Stech 50/60 CS) has a width of 0.22 mm. Pretty mindblowing, don't you think?! For the figures, these parallel passing threads lay vertically and are couched down in several different patterns using white, red, light- and dark blue silks. Further details are stitched in stem stitch. The embroideries from this mantle have also been re-applied onto a new fabric in the 16th century.

Why have these two pieces survived in such splendid condition? This is due to the fact that both copes or mantles were related to the emperor and his empress. Both were sanctified. Bamberg employed these famous saints for their own marketing purposes since the late Middle Ages. This is likely the reason why the pieces were re-applied and probably altered then. Quasi to strengthen the case of the link between Bamberg and these two saints.

Currently, a four-year research project on these vestments runs until 30-09-2020. For the first time, the art historians are employing scientific techniques to determine the origins of the materials used in these exquisite goldwork embroideries. We can thus look forward to a volume of papers being published on the subject in the coming years!

Literature
Enzensberger, H., 2007. Bamberg und Apulien, in: Das Bistum Bamberg in der Welt des Mittelalters (=Bamberger interdisziplinäre Mittelalterstudien. Vorträge und Vorlesungen 1), C. & K. van Eickels (eds), p. 141–150.
Kohwagner-Nikolai, T., 2014. O Decus Europae Cesar Heinrice? Die Saumumschrift des sogenannten Bamberger Sternenmantels Kaiser Heinrichs II, Archiv für Diplomatik, Schriftgeschichte, Siegel- und Wappenkunde 60/1, p. 135–164.
Schuette, M. & Müller-Christensen, S., 1963. Das Stickereiwerk. Wasmuth. No ISBN.

P.S. Did you like this blog article? Did you learn something new? When yes, then please consider making a small donation. Visiting museums and doing research inevitably costs money. Supporting me and my research is much appreciated ❤!

Goldwork on vestments form the 19th and 20th centuries in particular often incorporates shapes made out of gilt foil. The most common ones are the domes representing grapes or the seals on the book with the seven seals (see picture below). Another common shape is that of a grain which was used to make up a wheatear. It isn't often that you find these pieces for sale nowadays, so I am really pleased that I am now able to offer you a wide selection of these shapes in my webshop! They range from the classic shapes to very finely worked flowers and stars. But first, let's explore their historical uses a little bit with some beautiful ecclesiastical embroidery.

This picture was taken at the 'Goud, zilver & zijde' exhibition in 2011 in Deurne, the Netherlands. It shows a detail of a chasuble by Leo Peters made between 1910-1915. The scene shows the Lamb of God on the book of seven seals of the Apocalypse as described in Revelation. The domed shapes used as seals clearly show the tiny holes in the rim whit which the shapes are attached. Interestingly, the shapes come without holes. They are punched as required by the embroiderer. I use a sharp, sturdy needle and a thimble with a metal piece to punch these holes in. I usually lay the foil to be punched on a large eraser. Working carefully and slowly is key!

And here is a red chasuble (late 18th-early 19th century) from the Church Museum in Vilnius, Lithuania, sporting a bunch of grapes. The bunch of grapes is made up of domes of different sizes. The domes are stitched to a piece of gold-coloured fabric before being appliqued onto the chasuble. Each dome is surrounded by fine purl.

And here is an example of the wheatears from a banner from the 'Onze Lieve Vrouw Parochie' in Arnhem, the Netherlands which I photographed in 2011. Holes were punched into the tips of each shape and then attached. The outer holes also have a tiny little piece of purl stitched into them to represent the spikes.

And here is another lovely example of both the grapes and the wheatears. This is also from a banner photographed in the Walburgis in Arnhem in 2011.

If you are thinking of stitching your own bunch of grapes or even a book with seven seals, there are now four different sizes of domes/grapes available from my webshop.

And I can also help with wheatears :)! From the simple to the exotic.

And what do you think of these: roundels, stars & fleur-de-lis or droplets?

But I like the flowers best! Think of all the possibilities. And those of you not adverse to a dab of glue every now and then can get very creative with even the tinier ones. Just make sure you test your glue first with your chosen fabric.

Which ones will you choose? Christmas gifts to self are allowed :).

When I was in Trento, Italy, a couple of weeks ago, I did also visit the Diocesan Museum. It houses an important and impressive collection of ecclesiastical art. The building itself is the old Praetorian Palace where the Prince-Bishops of Trento lived. From one of the rooms you can actually look down into the Cathedral. Quite a spectacular sight! Although the museum houses many exquisite works of art, my main concern where the embroidered vestments. There are a few very fine examples of medieval goldwork embroidery on display.

The most important pieces consist of a chasuble cross and five orphreys from a dalmatic (vestment worn by the deacon). The sublime silk and goldwork embroidery was executed between 1390 and 1400 in Bohemia. Now part of the Czech Republic, but then an important and independent kingdom ruled by the House of Luxembourg. Charles IV (1316-1378) became king of Bohemia and also Holy Roman Emperor in 1346. He is the founder of the Charles University in Prague, the first one in Central-Europe. This was Bohemia's Golden Age and it is thus no wonder that there were embroidery artists of this skill working within its borders.

The chasuble cross and the orphreys are part of the vestments made for Prince-Bishop Georg von Liechtenstein (reign 1390-1419). He was born in Moravia. Now part of the Czech Republic and bordering Bohemia. Since AD 955 it formed a union with Bohemia. It seems that Georg patronised local Bohemian/Moravian embroidery artists when he moved to Trento in AD 1390. But on the orphreys he had them tell a typical Tridentine story: the vita of Saint Vigilius of Trent. The patron saint and first bishop of Trento. I can see why he used his fellow countrymen to make these works of art: the style is rather distinctive. With friendly round faces and bodies. Once you pay attention, you can spot a Bohemian embroidery before reading the museum caption. Perhaps, similarly today, Czech and especially Czechlowakian postal stamps have a very distinctive style.

Also on display was a chasuble made of white linen and embroidered with silks. I've written an ebook on these particular vestments made in the 17th century in Tyrol. This particular piece isn't made with great skill :). But the patterns and the colours of the flowers are identical to the flowers on the chasuble from the Diocesan Museum of Brixen. However, the Museum in Trento dates the piece much later: first half of the 19th century. But also admits that not much is known about its provenance.

When Trento does not happen to be next door to where you live, the museum published two excellent books (in Italian I am afraid) on its textile collection:

Devoti, D., D. Digilio & D. Primerano, 1999. Vesti liturgiche e frammenti tessili nella raccolta del Museo Diocesano Tridentino, no ISBN. Officially out of print, but available second-hand when you ask Google :).

Primerano, D. 2011. Una storia a ricamo. La ricomposizione di un raro ciclo boemo di fine Trencento, ISBN 978-88-97372-02-8. Ask Google :).

Last week I was finally able to visit this magnificent embroidery exhibition in the Castello Buonconsiglio in Trento, Italy. It is on until the third of November and I urge you to visit if at all possible as it is as important as the Dutch exhibition in Utrecht in 2015 or the Opus Anglicanum exhibition in London in 2016. And yes there is a wonderful catalogue, but just as the Dutch did, the Italians thought it a brilliant idea to publish the scientific papers on these extraordinary pieces in their own language. At 423 pages, it will take me aeons to translate ...However, it is packed full with stunning pictures of the embroidery. Including many close-ups. Together with the 400+ pictures I took during my three-hour visit, it will be a treasure trove for years to come! You will hopefully understand that I can't publish all the 400+ pictures in this one blog post. Instead, I will concentrate on three (well actually four) extraordinary pieces that were on display.

First up is a chasuble made in the middle of the 15th century in Venice. Why did I pick this particular one to show you? If you are used to the orphreys from the Low Countries, these Venetian examples look very different. They show the same main principle: saint in front of some fancy architecture. But the embroidery techniques used are somewhat different. The examples from the Low Countries use much more gold thread for the architectural backgrounds. And their linen background is fully covered with embroidery. Not so in this piece: the background is stitched on green silk. They look airy and light; a typical sign of the art of the Renaissance. The examples from the Low Countries are in comparison much stiffer and heavy.

The figures themselves are also embroidered in a different way than the majority of the pieces from the Low Countries. As in the Low Countries, the figures are embroidered onto a linen base. However, the embroidery technique used is a form of shaded laid-work using untwisted coloured silk for the undergarments. Simple couching of pairs of fine passing thread for the cloak and fine silk shading for the faces and hands. The figures in the orphreys from the Low Countries are mainly done in splendid or nue. Unfortunately, the stiffness of the linen base in comparison to the lightness of the green silk makes the piece pucker. Not easy to photograph!

Most incredibly, this chasuble is still worn every 3rd of May on the feast of the Apostles Philip and James!

Next up is an example of a chasuble which fascinates me hugely. This is serious stumpwork made at the start of the 16th century somewhere in the German-speaking parts of Central Europe. You come across this type regularly in this part of the world (there are in fact two more in the exhibition), but this is an exceptionally stunning piece with highly sculptured figures. The faces are incredible! And look at Jesus's curly hair.

A theory put forward by Aleth Lorne (2015, p. 99-102) to explain these highly sculptural pieces is that the embroiderers and the woodcarvers in the German-speaking parts of Central Europe influenced each other in their search for the three-dimensional rendition of the world. Both craftsmen were often part of the same guild and probably used the same designs made by yet another craftsman. These pieces were so well-known that they are recognisably depicted on paintings from the same period, but not necessarily from the same area. People were clearly fascinated by these pieces. Particularly good examples further adorned with thousands of fresh-water pearls can be seen in the treasury of the Basilica of Mariazell in Austria.

There is just one thing about this chasuble which I do not understand. See the bottom? Someone brutally cut through Saint Joachim when the taste in chasuble shapes changed from wide to a violin-case. This probably happened in the 17th century (Stolleis 2001, p. 29). I hope the scissors wore out :).

And last but not least, I am going to show you two dalmatics (vestments worn by the deacon) made in the Netherlands at the start of the 16th century. These new acquisitions by the museum lead to this exquisite exhibition. They are displayed in the last room together with three other chasubles. And the best thing is: they are not behind glass! You can get up close and personal with them :). The orphreys on these dalmatics are of the typical type seen on vestments from the Low Countries from this era (you now clearly see the difference with the first chasuble I showed you which was made in Venice). Completely covered in embroidery and featuring beautiful or nue on the figures. The pieces are quite similar to the vestments made for David of Burgundy, bishop of Utrecht in the 15th century. They are in fact so similar that I for a moment thought that they were the ones made for David.

The vestments made for David were probably embroidered by an atelier in Utrecht. These slightly later dalmatics could either be embroidered in Amsterdam or indeed Utrecht. I got the giggles when I saw that the museum Castello Bonconsiglio thinks that Amsterdam and Utrecht are situated in Flanders. Not quite. But close :).

Sources:
Dal Pra, L., M. Carmignani & P. Peri (2019): Fili d'oro e dipinti di seta. Velluti e ricami tra Gotico e Rinascimento. Castello del Buonconsiglio.

Lorne, A. (2015): Borduurwerkers en beeldhouwers in de Nederlanden en het Rijnland in de late Middeleeuwen. In: M. Leeflang & K. van Schooten, Middeleeuwse borduurkunst uit de Nederlanden, Museum Catharijneconvent Utrecht, pp. 95-103.

Stoleis, K. (2001): Messgewänder aus deutschen Kirchenschätzen vom Mittelalter bis zur Gegenwart, Regensburg.

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This might not come as a surprise to you: I love books on embroidery! Not only the so-called project books or books on a particular technique, but also museum catalogues and research papers. Whilst the first are usually promoted by and within the embroidery community, the later are a little harder to find. Second-hand bookshops are a good place to look for them. Since the topic is such a specific one, the people in the bookshop can often tell you in an instant if they carry some. Recently I rediscovered one such book in my extensive library. It is a Dutch doctoral thesis from 1948 written by Dr. Beatrice Jansen (1914-2008). The title of the thesis defended at the University of Utrecht is: Laat gotisch borduurwerk in Nederland (Late Gothic embroideries from the Netherlands). I bought the book years ago as I liked the technical and design drawings, but I had never actually read it ... Until now. And it actually is a gem! Let's explore together ...

 

The first chapter concerns itself with the embroidery techniques used. Dr. Jansen was probably not an embroiderer, but certainly a true art-historian. Back in the late 1940s, art-historians used French and German sources for their research. Dr. Jansen copied the French names of embroidery techniques from 'La broderie du XIe siecle jusqu' a nos jours' from L. de Farcy printed in Paris, 1892. You can find an online digitised copy of the catalogue and all the black-and-white photographs here. Although these are truly lovely, I would rather have had a digital copy of the chapter with the embroidery techniques explained. It is quite difficult to understand what Dr. Jansen is talking about.

The other source used is a German one: 'Künstlerische Entwicklung der Weberei und Stickerei' by M. Dreger written in 1904. This book can also be viewed online. However, this is only the text. They didn't digitize the plates ...

Both books are still around and can be purchased from book dealers. However, they sell for hundreds (till thousands!) of euros. So I probably go to the library in Munich :).

That said; when Dr. Jansen really dives into the embroidery seen on the Dutch liturgical vestments, she does present a lot of rather lovely technical drawings. And that's the true merit of this book.

The next chapter is a lovely one too! Dr. Jansen presents all the historical sources concerning medieval embroiderers or acupictores as they were called. The female form, acupictrix was rare and only used as 'wife-of'. Indeed, professional embroidery was a male occupation and females only seemed to have contributed in the ateliers of their husbands (and maybe fathers). What is also interesting, the embroiderers did not have a guild of their own. They were usually part of the guild of the painters as they were seen as 'painters with thread'. The embroiderers did not only stitch new vestments; they are explicitly required to mend existing ones as well. And, this doesn't really come as a surprise: the job wasn't well paid and did not have the same standing as that of artisans working in the 'high arts' like painters and sculptures. Discrimination against textile art certainly has deep roots!

The next two chapters try to divide the gothic vestments into a group made in the Northern Netherlands (roughly present-day Netherlands) and a Southern group (roughly present-day Belgium). These chapters are pure art-historian. Due to the fact that this book is so old, not all pieces talked about are represented by a black-and-white photograph in the catalogue. But lo-and-behold, I own a modern catalogue from the exhibition in the Catharijne Convent in 2015! So I wrote the modern catalogue number and, if applicable, the inventory number into the margins for quicker reference.

Even before the publication of Dr. Jansen, art-historians have tried to name the artists who made the design for these vestments. Successful matches could be made with paintings, woodcuts and sculptures of which the names of the artists have survived. It becomes evident that prints circulated in the embroidery ateliers after which the embroidery was executed. Clients would have had very specific ideas about what they wanted on their vestments and in which style.

Chapter V tries to further categorize the vestments by looking at the embroidered architecture. When you start looking at these vestments, you soon realize that certain elements of the architecture are very similar between different pieces. This chapter is richly illustrated with line drawings of all the different architectural styles found on the orphreys of the vestments.

Chapter VI high-lights that these kind of embroideries were made at least a century earlier than the pieces that have survived in modern-day museum collections. The oldest painting depicting this type of embroidery is the Ghent Altarpiece made by Hubert and Jan van Eyck between 1427 and 1432. This chapter lists nearly 60 other paintings depicting this type of embroidery. The thesis concludes with a sammery in Dutch and English.

I also found a rather embarrassing remark in the margin made by a previous owner. It reads 'Hier had ik nu eens graag gehoord, welke mof dit woord invoerde en welke hollander dit germanisme' (I would have loved to hear which mof (= Nazi) introduced this word and which Dutchman came up with this germanism). Remember, this book was published only three years after the end of the Second World War ...

Since this book was published so long ago, you can only find it in libraries (all over the world as it is a doctoral thesis!) or second-hand. Unfortunately, only more modern theses are available online from the University of Utrecht. And since the author died only 11 years ago, it will take another 59 years before the book can be digitised by me and put into the public domain :). I can probably just manage that before turning 100!

P.S. I am taking a blogging-break during July. I'll be back in August with lots of information on my first solo-exhibition!

Last week, I showed you the vestments from the 17th and 18th century on display at the Dommuseum in Fulda. This week we will have a look at the medieval ones. Although the lighting was much better in this part of the exhibition, the glass of the showcases posed a huge problem when photographing the pieces. And to make matters worse, the warden revoked my permission to photograph. Nevertheless, I have a hand-full of nice pictures of very high-end goldwork and silk embroidery to share with you!

First up are two pictures of an embroidered cross which would have adorned a chasuble. These embroideries were so precious, that they were mostly re-used on a new vestment when the old one was worn. In this case, the embroidery is a little special: it is raised embroidery. We often associate stumpwork embroidery with 17th-century England. In this case, however, the embroidery was done around 1500. The exact provenance was not stated, but these stumpwork embroideries were all made in the German-speaking parts of Europe. The most exquisite examples can be found in Mariazell, Austria. Here the figures stand about 3 cm proud of the background fabric!

In the detail picture above, one can clearly see that the faces of both Peter and Jesus are padded. Jesus's ribcage is defined with a piece of string padding. The whole figure of Jesus seems to be somewhat padded. And the flesh-coloured fabric looks quite stiff and a bit like paper or vellum.

And here we have two depictures of God from two different late-medieval chasuble crosses. Unfortunately, no further information was displayed for these two. Or maybe I forgot to take a picture ... I quite like these two. The clouds remind me somewhat of Chinese embroidery on the imperial Dragon Robes.

Last up are these two. They are chasuble crosses embroidered around 1480. No provenance is given. These two caught my eye as the embroidery techniques used are quite different from the other vestments on display. No or nue here; the figures are stitched in silk using long-and-short stitch.

In this detail shot, you can see what I mean. No or nue for the figures here. Instead, there is meticulous tapestry shading on the clothing (i.e. silk shading strict vertically instead of naturally). And the couching patterns for the goldwork threads in the background are so full of movement and quite different from the strict geometrical patterns seen in the late-medieval vestments from the Low Countries.

I had a strange feeling that I had seen this before. And luckily for me, my mind sometimes does a good job :). Instead of needing to go through my thousands of pictures taken at museums, I knew at which museum I had seen this: the Diözesanmuseum Brixen, Italy.

This late-15th-century (same date as the one from Fulda!) chasuble cross has a similar couched background. And most of the figures are stitched in tapestry shading rather than or nue (Mary being a notable exemption). So maybe the chasuble cross held at the Dommuseum Fulda has a more southern origin?

Being able to make these connections only works when I am allowed to take pictures. As lighting conditions or the way things are exhibited often do not permit studying the embroidery with the naked eye, my pictures are a great help. The camera is able to pick up details even when lighting is poor. I can zoom while taking a picture and again when looking at my pictures on the computer. Applying filters will tell me even more about the way things were made. It is therefore always very sad when the taking of pictures is not permitted. As long as you do not use flash (or use another source of light such as your phone!), you are not damaging the exhibits. And me taking pictures of the exhibits as is, has other benefits too. I don't need to make an official appointment for which museum staff needs to 'host' me (they have better things to do) and I don't need to handle the exhibits either.

Some museums argue that by taking photographs and publishing them in a blog or on social media will mean fewer people will actually visit the museum. Really? I have the sneaking feeling that more people will visit a museum when they know what is on show. Especially museums with a wide range of exhibits of which textiles are only a small portion. The museum's website often does not specifically state that there are gorgeous embroideries on display (they are a somewhat neglected category, especially when in competition with bling made of precious metals) which might interest the curious embroiderer. And I know that several of my readers have visited museums which featured in my blogs. I have been guilty of doing the same. Maybe we should start mentioning these things to staff on duty when visiting a museum after reading a blog or seeing a picture on social media. What do you think?

A couple of weeks ago, I visited the Dommuseum in Fulda. I knew from their website that they had at least some embroidered vestments. Little did I know that they had quite a lot of them! And when I asked if I would be allowed to take pictures, the clerk on duty said that he didn't mind me taking pictures. Unfortunately, he was quite a character and rather unpleasant. Half-way through the exhibition, he told me to stop photographing. No reason was given. Lucky for you and me, I had been able to take quite a few pictures before I was told to stop :). Enjoy the bling ...

The above short video was shot with my phone. What you see here is one of the rooms where the vestments are shown. There are several of these large displays. They are reserved for the 'younger' vestments dating to the Baroque and Rococo (17th and 18th century). The vestments are shown in a kind of altar setting interspersed with other liturgical objects. Sets of matching liturgical vestments (cope, chasuble and dalmatic) are grouped together. As you can see the lighting is rather sparse. And the fact that most pieces are placed at a distance from the glass wall, makes studying them almost impossible. The written information was mostly limited to the name of the vestment, the date and the person who paid for it or for whom it was made. Not ideal for the curious embroideress! That said: the dim light and the 'scenic' placement of the vestments did give a good idea of how these gold embroidered vestements would have sparkled all those centuries ago. And that is an impression not many of us get to see nowadays. After all, how likely would it be to sit in a church service in the semi-dark (safety hazard!) with enough senior clergymen present (they are thinly spread these days!) that a full set of these antique vestments (museum people in uproar!) can be worn?

And this is a picture of the same display made with my Canon digital camera (no flash, just a very steady hand). On the far left, you'll see a yellow cope behind a yellow dalmatic and maniple. They belong to the so-called Harstallscher Goldornat made in 1802 for the last Prince-Bishop of Fulda Adalbert von Harstall (1737-1814). The vestments are made of silk and gold brocade with some goldwork embroidery.

Prominently in the middle of the picture are some red vestments. From the left: chasuble, stola, cope, palla, bursa, pink chasuble, pink stola and dalmatic. They belong to the so-called Roter Schleiffrasornat made in 1702 for Prince-Bishop Adalbert von Schleiffras (1650-1714). It is the oldest complete set of vestments in the museum. The vestments are made of silk and heavily decorated with goldwork embroidery.

Detail of the cope hood of the Roter Schleiffrasornat.

And this exquisite piece of goldwork embroidery can be found on the hood of the cope belonging to the Weisser Buseckscher Ornat made in 1748 for the Prince-Bishop Amand von Buseck (1685-1756). The fact that Amand was very good at drawing and a sponsor of the arts is probably reflected in the high quality of the padded goldwork on his vestments.

Amongst all the bling I discovered what looks like a 17th-century casket of some sorts. No matter how hard I tried, I couldn't take decent pictures of it. And there was no information on the piece either. But since I know that there are several 'casketeers' reading my blog, I am including it here anyway.

That's quite enough bling for today me thinks! Although it is quite difficult to see the beautiful goldwork embroidery up close due to the way the pieces are presented, the museum is well worth a visit and even a detour when you are in the area. Especially as they have some even greater embroidered treasures dating to the Middle Ages. But that's for another blog post ...

Wow, where did the summer go? We had a lovely 26 degrees yesterday and only 6 this morning... We will even see the first night frost this week! Time to re-home my lovely flowering tropical plants from the balcony to the windowsill :). The cooler temperatures are also a perfect excuse to stay indoors and start a new embroidery project. As I really want to be recognised as an artist instead of a crafter, I need to start making original artwork again. For the past months, I have been thinking about a theme for my upcoming solo-exhibition in August 2019. I seem to be rather good at getting brilliant ideas in the middle of the night :). Luckily for me, I am pretty good at getting back to sleep after these nightly strokes of genius. My husband has a far harder time. After all, I have to tell someone, right?

I am planning to make a few embroidery pieces in the style of St. Laurence. Using 16th century goldwork embroidery techniques and artistic language. But addressing modern-day issues like immigration, climate change and consumerism. All unmistakably linked, by the way. First up is Pope Francis. Ever since his disarming 'Buona Sera', I have been fascinated by this man. But what probably fascinates me even more, is how we all seem to project our hopes and dreams on this one man. Francis should address climate change, the role of women, homosexuality, world peace etc. And 'pronto', please! The inconvenient truth however is, that one man, even when he is the pope, cannot accomplish this on his own. Are we willing to help him?

To show how our projections tend to make Pope Francis larger than life, I've given him a few extra arms. Like many Hindu Gods have. Two arms and hands form what is called the 'Kanzlerraute', the typical 'everything will be all right' posture Angela Merkel often shows. The background will be closely modelled after an orphrey from a chasuble made between AD 1520-1525 in the Northern Netherlands and now held at the Catharijne Convent under inventory number BMH t2911. I am very grateful for this museum to have given me free access to several high-resolution images of this magnificent piece.

That's all for now. I will spend the rest of the afternoon transferring the design onto 40ct natural linen by Zweigart using a normal lead pencil. This is the preferred way of transferring embroidery designs in the Late Medieval period.

P.S. This week's newsletter has a code of 15% off high-quality embroidery scissors by the German-based company DOVO. You can sign up for my newsletter in the right-hand column! You can read a review by Mary Corbet on these lovely scissors here.

Last week I was fortunate enough to visit the exhibition 'The embroidered Heaven' at the Church Heritage Museum in Vilnius, Lithuania. I also met with Lithuanian embroideress Agne Zemkajute. Discussing pieces in the exhibition with a kindred soul is pure bliss! And Agne proved to be a very knowledgeable guide and fellow cake eater :). As we both have a love of church textiles and love to recreate them, this was certainly not the last time we have met. For those of you not living within two hours flying time from Vilnius, I will try to pack this blog post as full as I can with impressions of the exhibition. And at the end of this lengthy post, I will pass on details of the lovely catalogue produced by the museum.

The exhibits were displayed chronologically from the Late Medieval period until the 20th century. Due to the fact that the Lithuanians were the last peoples in Europe to convert to Christianity in AD 1387, there aren't any really old vestments. And Lithuania's turbulent recent history with 100 years of Tsarist rule, two World Wars and the Soviet Occupation, didn't help in the preservation of what once has been there either. Nevertheless, there were two chasubles and a cope hood on display which dated to the Late Medieval period.

One of the Late Medieval chasubles was 'restored' using paint. Its iconography of saints sitting under an architectural arch is well-known from many other embroidered vestments and paintings dating to the same period.

There were many more chasubles and related vestments on display dating to the 17th century. Contrary to earlier vestments who told a biblical story, vestments from the Baroque period feature large floral motives and an excessive use of gold threads. The height of the padding on some of these pieces is mind-boggling! These vestments were meant to dazzle you and to clearly show you who held power.

Although I am not a fan of the Baroque period, I do admire the skill needed to produce these magnificent pieces of highly-padded goldwork embroidery. Today, this style of embroidery is still in use in the embroidery ateliers of Spain. One of the people teaching this type of embroidery and blogging about it, is Cristina Badillo.

Playful 18th century Rococo with its elegant floral motives is much more my cup of tea. Especially the cope displayed above. Does this not remind you of Jacobean crewel work? However, this is made with silk and silver passing thread. I have never come across a piece like this and I would love to hear from my readers if they know of a comparable piece. Agne and I discussed the piece at length as we can't quite discern how the flowers have been stitched.

In fact, we have so many questions about this piece that we will have no choice (how horrible!) than to try and recreate some of it. Just determining if it is best to stitch the silk before the metal threads or the other way around was just not possible from looking at the piece. We even took pictures if the blown-up detail pictures on display to get a grip on the stitching process...

This chasuble from c. 1909 reminds me of the chasubles made by Leo Peters, a Dutch artist, around that time. It has an Art Nouveau feel to it. And the padding underneath the figure of Jesus and the cross is just amazingly thick.

And I really liked this early 20th century piece as well. I don't remember seeing vestments using panels of needlepoint before. There is even some drawn-thread work in this one.

Apart from the many embroidered vestments on display in the exhibition, the museum also has a few vestments on permanent display. And, best of all, they have a large set of drawers on the organ gallery. Each drawer contains a vestment. They allow you to browse through them and have a good look at them without the hindrance of glass!

Please note: the exhibition 'The embroidered Heaven' will end on the 15th of September 2018. However, the Church Heritage Museum sells a wonderful catalogue, hard-bound, and with full-page detailed pictures of all the vestments held by the museum. Although the regular text is in Lithuanian, there is an excellent summary in English in the back. The catalogue has 222 pages and costs only €15. You can contact the museum here.

As I told you in my last blog post, I rendezvoused with the medieval vestments at St. Paul im Lavanttal (Austria) last week. And what a delight it was! The weather was quite hot and thus perhaps not ideal for visiting a museum. This meant that I had the pieces to myself and could take as many pictures as I liked :). I had also brought a tiny bit of replica-stitching to compare with the original; more on that further down. Let me introduce you to the older chasuble housed at St. Paul Abbey.

This chasuble dates to the reign of abbot Bertholdus who died in AD 1141. The piece is thus more than 875 years old!!! It never ceases to amaze me how well these vestments are preserved considering their age and the fragile materials they are made of.

The chasuble displays scenes from the bible: seven from the New Testament and 16 from the Old Testament. These scenes are not just 'pretty' or an incidental record of certain biblical stories. Instead, the scenes from the Old testament have a theological relationship with those from the New Testament. For instance, the Annunciation is paired with the foretelling of the births of Samson and Izsak. Each of these scenes fits into a square. The scenes from the Old Testament have some writing in them as well. Perhaps while they were and are generally lesser known and/or harder to identify.

Further towards the hem, 20 saints are displayed. These saints had a special relationship with the original Abbey of St. Blaise.

Along the hem, 36 small roundels display, amongst others, the edifices of the twelve Apostles, St. Paul, prophets, evangelists and the founder of the Abbey: Holy Roman Emperor Otto I (AD 912-973). The priest wearing the chasuble was literally a walking theological learning aid :). And not for the 'common folk' as they would not generally attend mass in the Abbey church. Instead, the chasuble would remind the monks themselves of Christian theology and the lives of the saints.

To separate each square, there are smaller squares with mostly geometrical patterns (there are birds and floral patterns displayed in the squares on the 'cross-roads'). And there are a lot of them! I have half-heartedly started to catalogue them and have already counted more than 25 different geometrical patterns. And it is one of these patterns that I started to replicate.

At first I thought that the stitch used was closed herringbone. This is however not the case. A row of closed herringbone stitches produces two parallel lines of stitches on the back: back-stitch on the one and split stitch on the other. It was long hold that this was the stitch used on the chasuble. However, when I stitched my copy, I ended up with small gaps where two rows 'bud'. Upon checking the literature again, I saw that during the restauration of the piece it was found that the stitch used is in fact long-armed cross-stitch with a small compensating stitch at the start (option three in this diagram).

I decided to stitch the same pattern again using DeVere 60-fold loose-twist silk on Zweigart Newcastle 40ct natural linen. And presto! No more gaps and the pattern became nice and square (it really is! pardon my photography). It is still at 41,5 mm a bit bigger than the original. This means that the linen background fabric used was finer than 40ct (!) and the silk too. What I further learned from my wee bit of replica-ing, is that the end-result becomes quite stiff. The bulk of the silk thread is on the front and adds quite a bit of weight to the finished piece.

In the future, I would like to try my hand at one of the non-geometrical scenes. After all, copying a geometrical pattern with what is in essence a geometrical stitch, is not a problem. However, I am in awe at the craftsmanship needed to execute curves and natural forms using rows of long-armed cross-stitch! To me, that makes stitching a scene from the Bayeux Tapestry (c. AD 1070) like a walk in the park :).