Maybe this blog post should come with the warning that there is a severe chance that you will spend money after reading it ... The Abegg-Stiftung has published a new book. In English this time! Some years ago, they conserved the altarpiece from El Burgo de Osma and the new book describes in incredible detail what they have found out about the embroidery. From the materials used to the order of work. It is so detailed that a skilled embroiderer or group of embroiderers could make a copy. Now that's a book worth having on your shelf. Even if it means that you will have to eat dry bread for some time to be able to afford it. We are still in the season of Lent so you will fit right in :). Let's explore!

The embroidered altarpiece from El Burgo de Osma is the only one of its kind that has survived to the present day. It was made around AD 1460-1470 in Castille (Spain) for bishop Pedro the Montoya. The altarpiece is currently housed in the Art Institute of Chicago (Inv. no. 1927.1779a-b) and consists of two pieces. The top part shows four scenes: the Nativity on the left, Mary with baby Jesus in the middle with the Crucifixion above and the Adoration of the Magi on the right. The bottom piece shows the Resurrection in the middle flanked by three Apostles on each side. The top part measures 161,5 x 200,5 cm and the bottom part measures 89,5 x 202 cm. Both parts are all-over embroidered with gold and silver threads, coloured silks, spangles and seed pearls.

The main part of the book consists of a 100-page chapter on embroidery materials and techniques written by Bettina Niekamp. She has identified over 200 different combinations of threads and stitches/techniques on the altarpiece. And she describes them in great detail. Together with the many detailed pictures in the book, you are able to identify them all. It will take you a while but it can be done.

Amongst the embroidery techniques is the over-twisted silk technique for rendering realistic tree tops, grassy areas and dirt. This technique is well-known from 17th century English stumpwork. The many padding techniques are also intriguing. There are tubes made of linen fabric and then stuffed with wool to turn them into the base layer of columns. String is then added for extra texture before the actual goldwork embroidery commences.

The embroidery is mainly executed in very skilfully shaded split stitch. But there is a form of or nue too. And for a more realistic depiction of certain details, multi-coloured threads were used. They were made by blending different silk filaments in the needle. The embroidery is also embellished with twists made of different numbers and combinations of passing thread.

The book also has a whole section with full-page plates of the different parts of the embroidery. You can spend hours looking at the amazing detail. Further chapters describe the times and the life of bishop Montoya, its art historical context, the iconography in relation to the material and embroidery techniques used, late medieval embroidery in Aragon and a case study on vestments from Barcelona. With 427 pages, there is a lot to explore!

The book can be ordered directly from the Abegg-Stiftung in Switzerland. It costs CHF 85 + shipping. It does not seem to be available from the Art Institute of Chicago. The fact that this book was published in English instead of German is a real plus. Please let the Abegg-Stiftung know that we like more of that when you are ordering. They might end up translating some of their equally stunning older publications. My Journeyman Patrons can view a short video in which I flick through the book. Also note: Katherine Diuguid is giving a MEDATS lecture on her sampler, which features embroidery techniques seen on the altarpiece, this coming Sunday.

With me moving house last year, I just wasn't settled enough to start stitching on the orphrey background for the Alpine Experience any earlier. I knew what I wanted to stitch and knew which colours to use. Finding the right mindset to start stitching, took a little longer. But I finally bit the bullet! So, expect regular update posts on the orphrey in the coming months. Today we'll start with the design, frame setup and the first bit of stitching. My Journeyman Patrons can download PDF instructions for the stitching part.

The design is a combination of elements found on a series of orphreys on a chasuble held at Museum Catharijne Convent in the Netherlands. Although this time, I will only teach the orphrey background, it can be combined with the or nue figure of Elisabeth of Thuringia which I taught last year. However, both projects can be stand-alone embroideries. To reflect this, my stitched version of the orphrey background will completely omit the space for a figure.

I've set up my slate frame with a piece of 46 ct even-weave linen. The design has been transferred using traditional prick and pounce. Instead of paint, I have used ink and a brush to connect the pounce dots. Although ink spreads a little, I prefer it above paint. In most cases, paint will flake off during stitching. Getting the consistency just right so it doesn't, is extremely difficult. Ink seeps into the fabric and thus cannot flake.

The first element I have stitched is the famous tiled floor. It is easy embroidery and perfect for the start of such a large project! Medieval embroidery often consists of several layers of stitching worked on top of each other. The tiled floor is no exception. On the one hand, this helps with adding a sense of depth. The finished embroidery is less flat. On the other hand, it allows the embroiderer to hide the ends of his threads. Exposed thread-ends, however well secured, might with time unravel.

In the name of durability, having as few starts and stops of the gold threads as possible is also important. Our tiled floor is a prime example of how this was achieved. The rows of gold thread consist of a single thread of passing thread. There are only two tails or exposed thread-ends: one at the start and one at the end. The thread 'travels' on the front along the edge of the tiled floor. By making sure that you have this 'turn' laying nice and flat, you can hardly see it in the finished piece. In addition, this edge is covered with a red ribbon in the original medieval piece. Clever, isn't it?

A couple of weeks ago, I showed you a curious piece of 12th century goldwork embroidery from Palermo, Sicily. It was made by sewing down golden tubes and then flattening them. In the meantime, I was able to find a bit more information on the embroidery. These golden tubes are not as rare as one might think. However, they were originally probably not used for embroidery, but for making hair nets in the sprang technique. Let's visit a couple of sarcophagi in Rome and some 'dark age' graves in Hungary!

But first back to the fascinating golden tubes used in the royal workshops in Palermo in the 12th century. Above, you see a REM-picture of one of these little tubes. It was likely made by wrapping a sheet of pure gold foil around a 1mm thick wire. The wire was then carefully removed, and the resulting golden tube cut in smaller 'beads'. Each 'bead' is about 1.4 x 0.8 mm in size. They were sewn onto the samite fabric with a white thread (no specification mentioned, but probably silk). When the embroidery was completed, the tubes were hammered flat to probably achieve a continuous flat and shiny surface. This 'hammering' can also be observed on some of the Imperial vestments kept at Bamberg. It is not possible with modern gold threads.

Similar golden tubes are regularly found in Roman burials in Italy and the wider Roman Empire. Some female burials contain up to 800 of these tiny golden elements. Sometimes fragments of fibres have also survived (linen and possibly silk). Comparing these finds with contemporary literary sources and wall-paintings has led to identifying them as the remains of reticulli (singular: reticulum). These were elaborate hair nets made in the sprang technique and either embellished with small golden tubes or made from gold thread all together.

Although the Roman Empire ends in the West in AD 480, this isn't the end of the golden tubes. Burials dating to the 6th century on the territory of the Roman castellum of Keszthely-Fenékpuszta in Hungary contain the same golden tubes as seen in the earlier Roman graves from Italy.

Interestingly, the Italian researchers seem to think that this particular hairstyle with a hair net originates in the Middle East. This fits well with the known Arab embroiderers stitching in the Royal workshops in Palermo in the 12th century. Maybe the use of golden tubes as beads in goldwork embroidery originates in the Middle East too. Maybe someone experimented with the golden tubes used in traditional hair nets and developed the embroidery technique. It would be worthwhile to investigate Middle Eastern goldwork embroidery from before the 12th century to see if pieces exist with these golden tubes. If anyone has additional information or ideas, please comment below!

On a different note: I have started a Patreon page. You can show your support for this blog by buying me a coffee a month. Alternatively, you can give a little more to receive additional information with each blog post published. This week it will be my English translation of the Italian research paper. Future benefits will also include additional pictures of medieval goldwork embroidery and anything else I can come up with. The additional income generated through Patreon will allow me to visit more museums, read more books and pass the information on through future blog posts. Thank you very much for your support!

Literature
Barkóczi, L., 1968. A 6th-century cemetry from Keszthely-Fenékpuszta. Acta Archaeologica Academiae Scientiarum Hungaricae 20, 275–311. This reference can be donwloaded from this website.

Bedini, A., Rapinesi, I.A., Ferro, D., 2004. Testimonianze di filati e ornamenti in oro nell'abbigliamento di eta'romana, in: Alfaro, A., Wild, J., Costa, B. (Eds.), Purpureae Vestes. Actas del I Symposium Internacional sobre Textiles y Tintes del Mediterráneo en época romana. Universiat de Valencia, Valencia, pp. 77–88. This reference can be downloaded from the Academia page of one of the authors.

Járó, M., 2004. Goldfäden in den sizilischen (nachmaligen) Krönungsgewändern der Könige und Kaiser des Heiligen Römischen Reiches und im sogennanten Häubchen König Stephans von Ungarn - Ergebnisse wissenschaftlicher Untersuchungen, in: Seipel, W. (Ed.), Nobiles Officinae. Die königlichen Hofwerkstätten zu Palermo zur Zeit der Normannen und Staufer im 12. und 13. Jahrhundert. Kunsthistorisches Museum Wien, Wien, pp. 311–318.

Last year, I was lucky enough to visit the Abegg Stiftung in Riggisberg, Switzerland when attending the CIETA conference in Zurich. Their permanent textile exhibition is worth a visit anytime. We were also allowed to visit the conservation laboratory. That was a real treat! And I was able to browse their publications. In my opinion, they are the gold standard when it comes to textile publications. But that comes at a cost. And them being in Switzerland doesn't help either. So being able to see before you buy was a real bonus. One of the books I had been ogling for a while was: "Liturgische Gewänder des Mittelalters aus St. Nikolai in Stralsund" (=Medieval liturgical vestments from St. Nikolai in Stralsund) by Juliane von Fircks published in 2008. Let's explore!

The website description of the contents of the book does not mention embroidery. It turns out that the majority of the liturgical vestments from Stralsund do not have embroidery (some do, bear with me). Instead, they are made from different combinations of exotic silks. Many are woven with gold threads made of strips of leather. The designs are amazing and very exotic. They were made between 1300 and the second half of the 15th century. Their origins are Central Asia, Persia, Spain, Italy and Northern Germany. The silks made in Central Asia were known as panni tartarici (Tartar cloths) and were very popular in Western Europe. The vestments made with them look a little like a crazy quilt :). Very colourful and luxurious.

Not only does the book describe these silks and their history and manufacture in great detail, the cut of the vestments is also extensively studied (with the help of Birgit Krenz). The silks were imported and then tailored locally (Northern Germany). As the Tartar cloths were so expensive, it is fascinating to read how the tailors made the best use of every little scrap.

As said, the majority of the vestments from Stralsund are not embroidered. Of the 39 catalogue entries, only three chasubles, one bursa, one substratorium, one wreath and one possible hat brim are embroidered. All date between AD 1400 and AD 1500. One of the chasubles shows the familiar nativity story according to Saint Bridget. Another chasuble shows a floral/foliage design partly made of leather padding on which freshwater pearls were sown. Not a technique we see often. The third chasuble has a beautifully rendered Christ on the cross. The silken embroidery in fine split stitches is stunning. The substratorium shows lettering stitched in cross stitch. Unlike today, the cross stitch was rather rare in the Middle Ages.

But my favourite embroidery is the angel playing the lute on the back of the bursa. The embroidery of the angel and the clouds consists of linen slips appliqued onto red woollen twill. The thick white contour of the clouds indicates that these were once edged with freshwater pearls. Foliage and small white flowers are stitched directly onto the red woollen twill to form the background. The angel wears a tunic stitched in double rows of membrane gold (now dull and silvery in appearance). The rows run vertically and are couched in a simple bricking pattern. By cleverly starting and stopping threads and by adding a few darker lines for the folds, the definition of the different parts of the garment is achieved.

As always, this book from the Abegg Stiftung does not disappoint. It has many beautiful pictures and close-ups of the different textiles. The chapters explain how the treasury of St Nicolai survived to the present day. And how difficult it is to identify surviving pieces from church inventories. Each catalogue entry has very elaborate technical details. What threads were used and on what fabric (mostly with thread count). At present, the museum in Stralsund is closed for refurbishment so I do not know if (some of) these pieces are part of the permanent exhibition. Before I became an embroideress, I visited the museum as an archaeologist and analysed some animal bone found in the refectory of the Katharinenkloster. That was some 20 years ago ...

Literatur
Fircks, J. von, 2008. Liturgische Gewänder des Mittelalters aus St. Nikolai in Stralsund. Abegg-Stiftung, Riggisberg.
Grimm, J.M., 2005. Keine Lust zum Geschirrspülen? Auswertung der spätmittelalterlichen Tierknochen und der botanischen Reste aus der Remternische des Katharinenklosters in Stralsund. In I. Ericsson & R. Atzbach eds. Depotfunde aus Gebäude in Zentraleuropa (=Bamberger Kolloquien zur Archäologie des Mittelalters und der Neuzeit 1), Berlin, 173-180.

Although my library of books on medieval (goldwork) embroidery is filling more and more IVAR shelves, I still don't have everything :). Hunting publications down is a slow process. There's no central institution or website shouting new releases from the rooftop. Finding older publications often happens by reading through the footnotes and literature lists of publications already on my shelves. Especially chapters in books in which the subject is compared to other existing examples are really helpful. In the book on the Emperor's last clothes I showed you last week, I found some new-to-me information on the embroidery on the Imperial Regalia in Vienna, Austria. I've seen those. They are in a room very close to the spectacular or nué embroideries of the Order of the Golden Fleece. As the embroidered regalia are very old, they are not exactly in the limelight. The room is very dark. So the intriguing goldwork embroidery eludes probably most visitors. Let me introduce you to a very rare goldwork embroidery technique, I had never seen before.

From the above picture I took, you can already tell that seeing details of the embroidery on the blue tunic is difficult due to the reduced lighting levels. The tunic was made in the first half of the 12th century in the Royal workshops of Palermo, Sicily. The red bottom seam contains embroidery in underside couching. This is seen in more pieces made in Palermo. The really intriguing embroidery is on the cuffs.

From this poor picture I took, you can probably not instantly see what is so special about the goldwork embroidery technique used. If you look real closely, you might see that the embroidery is made of a kind of gold foil tubes sewn down like elongated beads and then flattened. The museum's website states that this is probably the only surviving piece in this technique. The caption in the museum does mention 'gold tubes' in the material list. But when you are not told where to look for them, it isn't easy to spot them in the dimly lit room.

I am most intriguied by this embroidery technique as I feel that these golden tubes were quite fragile and easily deformed. Why did the embroiderer choose this technique and not (underside) couching also in use at the same time in the Imperial workshops? Is the effect achieved so different? Is it quicker to stitch? Or is it easier to make gold tubes compared to gold thread? Any ideas?

A huge thank you to all who responded to last week's trestles and maschinenstock giveaway! All pieces have found good new homes and will be shipped as soon as the extra-large shipping boxes arrive. As with everything logistics nowadays this seems to take a bit longer than normal. Please be patient. And for now: let's visit some gorgeous medieval goldwork embroidery from Lausanne Cathedral and currently kept in the Bernisches Historisches Museum in Switzerland. When medieval embroidery is your thing, this is a museum you definitely want to visit. Apart from the vestments from Lausanne Cathedral and many others, the museum also has the Grandson antependium from the 13th-century on permanent display.

The set of golden vestments from Lausanne Cathedral consists of a cope (inv. 307, now on display), a chasuble (inv. 39) and two dalmatics (inv. 38 & 40). The embroidery was made between 1513 and 1517, probably in Brussels, Belgium. This expensive set of vestments made with Italian fabrics and very high-quality orphreys from the Low Countries was commissioned by Bishop Aymon de Montfalcon of Lausanne. Aymon clearly had deep coffers! As Mary is prominently displayed on many of the orphreys it becomes clear that the vestments were always intended for Lausanne Cathedral which is dedicated to Our Lady.

The design drawings on the linen underneath the embroidery were made with black and red ink. The correct shading is also indicated with the ink. There is not a full-colour drawing beneath these embroideries. It is more or less sparse monochrome-shaded drawing. Enough so the embroiderer was aided during his work, but not so strong that it obscured the weave of the linen fabric and made the actual embroidery harder. It is important for the embroiderer to still be able to see the weave of the fabric as the silk shading is more akin to Chinese silk shading (very orderly and counted) than it is to the type of silk shading taught at the Royal School of Needlework (which is random).

Although all orphreys on all four vestments clearly belong together and were thus made around the same time in the same place, they do differ slightly in the execution of the embroidery techniques. I am sure you can separate out several different embroiderers when you study these orphreys in depth. The designs also differ quite a bit stylistically and were clearly inspired by several contemporary painters such as Gerard David, Bernard van Orley and Cornelis Engebrechtsz.

Simple 'one saint' orphreys from the Low Countries often consist of two or more pieces sewn together: a separate saint appliqued onto an embroidered background (of which some very dimensional elements might also be slips). The more complex orphreys of the golden vestments are mostly worked as one piece with only some figures being worked as slips. This is probably easier (and thus quicker) when you have many partly overlapping figures in a single scene. The backs of the orphreys have been stiffened by gluing used paper onto them (letters, invoices, etc.).

Interestingly, true or nue is absent from these orphreys. Instead, most figures are stitched in a form of silk shading. The main figures in the foreground may have parts of their clothing stitched with goldthread. However, the horizontally laid goldthreads are couched in a bricking pattern using gold-coloured silks. The folds are accentuated with some simple line stitches in coloured silks. I have coined the term 'pseudo or nue' for this specific embroidery technique. It is often seen on orphreys from Germany, but rare on orphreys from the Low Countries. True or nue can create fantastic shading and suggest three-dimensionality. Pseudo or nue cannot achieve this. The floral frames around the orphreys are also unique. So far, I have not come across a similar pattern with coloured flowers. This might have been a trademark of this specific embroidery workshop.

If you would like to learn more about the golden vestments from Lausanne Cathedral then please buy the museum publication "Himmel und Hölle in Gold und Seide" by Annemarie Stauffer. There is also a French version available. The book has detailed pictures and descriptions of the orphreys of all four vestments. The introductory chapter is also very well written. You can order the book (22 Swiss Francs) directly from the museum shop by sending them an email. Please remember: when you order from the museum directly you help them financially. Something museums can really use after the many closures during the pandemic!

After I originally published my blog post on certain similarities between some orphreys held in Museum Catharijneconvent and the orphreys on the copes of the Order of the Golden Fleece, an interesting discussion developed with Andrejka of Štikarca needle at work (do visit the website for beautiful embroidery and an interesting blog!). Although Andrejka does not agree with my observations, she did mention a third set of orphreys with a similar architectural background. Reason enough to explore the topic further. And please do chime in with your observations and opinions as they are very much appreciated!

To clarify why I think the backgrounds of all three sets of orphreys are related to each other, I have made line drawings of their canopies (this term was coined by Dr Beatrice Jansen in 1948; more on her work later). The squareness of the front of the canopy with the two open 'triangles' of the buttresses above the arch is the same in all three pieces. The actual vault differs a bit. In the pieces from the Museum Catharijneconvent and those from the collection of Sam Fogg, it is a rib vault typical for the Gothic period (either a single one or a double one). The orphreys on the cope of the Order of the Golden Fleece display a barrel vault. Although barrel vaults were known in antiquity, they were re-discovered in the Renaissance. Interestingly, the colour scheme for all three is the same: red/orange for the inside of the arch, triangles and columns and blue for the vaults.

Strangely, the Sam Fogg catalogue does compare their orphreys with those of ABM t2107 and ABM t2165, but not with ABM t2114, ABM t2215 or BMH t622, although they are in the same museum and are much more identical to their own pieces. For me, the form of the canopy of the orphreys held by Museum Catharijneconvent, Sam Fogg and the copes of the Order of the Golden Fleece stand out from all the other 'Dutch' canopies out there. Interestingly, Dr Beatrice Jansen was also not able to assign these to one of her 'canopy groups'. She sees BMH t622 as a stand-alone design (she was clearly unaware of ABM t2114 and ABM t2115).

The origin of the ABM t2114 and ABM t2115 is given as Northern Netherlands and the date as AD 1490-1500. However, BMH t622 is seen as originating in the Southern Netherlands and dating to c. AD 1490. The vestments of the Order of the Golden Fleece were made in the Southern Netherlands between AD 1425-1440. Sometimes the diaper patterns can help further pinpoint the likely place of origin. The diaper pattern seen in the orphreys from the Sam Fogg collection is one I had not seen before (it is a basket weave with four linked squares in the middle and all lines are worked double). ABM t2114 also sports an unusual chevron pattern behind Andrew the Apostle. Currently, there are only six other pieces in my database. Unfortunately, these pieces date from AD 1400-1599 and were made in the Netherlands, Germany, Spain and possibly England. The orphreys on the copes of the Order of the Golden Fleece do not sport diaper patterns.

And then there is this strange practice of showing some figures turned away from the viewer. In ABM t2115 it is Phillip the Apostle. On the Sam Fogg orphreys, it is a male figure with a scimitar (Middle Eastern sword). Some figures on the copes of the Order of the Golden Fleece are also turned away from the viewer. The figures on the orphreys from Museum Catharijneconvent and those in the collection of Sam Fogg are stitched completely in a form of silk shading. Those on the copes of the Order of the Golden Fleece are stitched in or nue.

Clearly, there is a big difference in quality between these three pieces. The copes of the Order of the Golden Fleece are the most elaborate and best-worked pieces. The pieces of the Museum Catharijneconvent differ a bit in quality. Some are very well made; others were clearly stitched by a less-experienced person. Nevertheless, they are all of better quality than those in the collection of Sam Fogg. My idea is, that the makers of the orphreys held at Museum Catharijneconvent and those in the collection of Sam Fogg might have been located in the same city in the Northern or Southern Netherlands at the end of the 15th-century. Maybe, one of them saw the copes of the Order of the Golden Fleece and took some of the design elements, adapted the embroidery style to suit his client's purses and created new orphreys. What do you think?

Literature
Garrett, R. & M. Reeves, 2018. Late Medieval and Renaissance textiles. Sam Fogg, London.
Jansen, B.M., 1948. Laat Gotisch Borduurwerk in Nederland. L.J.C. Boucher, Den Haag.
Leeflang, M., Schooten, K. van (Eds.), 2015. Middeleeuwse Borduurkunst uit de Nederlanden. WBOOKS, Zwolle.

In a bit to compensate people for the high energy prices, Germany offers regional transport tickets for only nine Euros per month during June, July and August. Apparently to get commuters out of their cars and into public transport. Good luck to those of us living rurally. For example, my husband. He works in Ettal. That's only 18 km from where we live. He starts work at 9:30h. Public transport can either get him there at 7:20h or 9:50h. He ends work at 17:30h. Last travel option 17:05h. My husband would be perfectly willing to have a public transport commute of 45 minutes instead of the usual 20 by car. However, he is simply unable to take up the offer as there is no public transport available. On the upside: I use my ticket to do a bit of research travelling! Yes, it takes a long time to paste regional trains together to get from the South of Germany to the North, but it is practically free. Besides, there are only regional trains running when you go from the South to the East on many routes. Something that was never fixed since the wall came down. You also need to be flexible as the trains are very crowded and there is no guarantee that you can be transported. So, what did I visit? Three of the most important medieval and Renaissance textile collections in the world. We'll kick off with two of them: Domschatz Halbertstadt and St. Annen Museum Lübeck.

My travels started off in Halberstadt. The cathedral treasury houses one of the most important cathedral treasures in Europe. It is probably also one of the museums with the largest permanent display of medieval textiles. Over 70 pieces, from luxurious patterned silks, to amazing goldwork embroidery to stunning whitework and huge tapestries, can be seen. There are only two major downsides: the level of lighting is so poor that you will have a hard time seeing the embroidery clearly. And secondly: you are not allowed to take pictures (which I doubt you can without flash anyway). Modern LED-lighting concepts for museums can allow for a better visitor experience but this costs money. Luckily, there is a beautiful publication (see literature list at the bottom of this post) which has beautiful colour pictures and detailed descriptions of about 60 pieces. It even contains many close-up pictures where you can literally see every stitch. There is also a full collection catalogue underway which will be published through the Abegg Stiftung. In my personal opinion, their publications are the gold standard when it comes to embroidered textiles.

When you are interested in medieval embroidery, the Domschatz Museum should be on your 'to visit list'. You can easily spend several hours here. I'll recommend that you come prepared and have read the below-mentioned publication. This way you'll have so much more information as the museum captions are rather anecdotal. For those of you who cannot visit in person, the museum website has an excellent digital tour. Click on 'menu' at the top right and choose between DE or EN for language. Then click on the door opening. Depending on your internet connection and your device, be patient while the application loads. Click on 'floor selector' bottom left and choose 'floor 2'. The textile rooms are on either side of the main structure. Left for the whitework and the tapestries and right for the embroidered vestments. Enjoy!

From Halberstadt, I travelled on to Lübeck in the North. That's almost 900 km from home :). The St Annen Museum is located in a former convent and also houses one of the most important textile church treasures in Europe. Due to the peculiarities of (recent) European history, Lübeck houses the treasury of St. Mary's church in Gdansk (formerly Danzig). For conservational reasons, only a tiny fraction is on display at a time (check the website to see which pieces). However, recently a complete collection catalogue was published (see literature list below). The texts are detailed, but could contain a bit more on the embroidery in most cases and not all pictures are as detailed as an embroiderer wishes. Nevertheless, it is a must-have addition on your shelves when you are into medieval (embroidered) textiles.

My main reason for visiting the St Annen Museum now, was that the cope hood with a stumpwork version of St Georg and his pet was on display. This stunning piece of stumpwork embroidery was made around AD 1500 in Northern Germany. Sorry for those of you who think that stumpwork is an English invention. It is not. It was invented on the continent a good 100 to 150 years before 17th-century English stumpwork was made. Due to language barriers and not much appreciation on the side of art historians, these pieces have not gotten the scholarly attention they deserve. St George and his pet are pretty high on my recreation wish list :). Unfortunately, the construction of his head needs the help of a specialist wood cutter and a lot of trial-and-error. But this is definitely something I want to tackle in the future!

Literature
Borkopp-Restle, B., 2019. Der Schatz der Marienkirche zu Danzig: Liturgische Gewänder und textile Objekte aus dem späten Mittelalter. Berner Forschungen zur Geschichte der textilen Künste Band 1. Didymos, Affalterbach.
Meller, H., Mundt, I., Schmuhl, B.E.H. (Eds.), 2008. Der heilige Schatz im Dom zu Halberstadt. Schnell & Steiner, Regensburg.

Yesterday, I gave a brief introduction to the or nue embroidery on the vestments of the Order of the Golden Fleece held in the Imperial Treasury in Vienna, Austria for the 500th show of FiberTalk. My bit runs from 1:08:55 until 1:17:02. When I was preparing my pictures for this short presentation, it suddenly struck me that there were some similarities with a couple of pieces in the collection of the Museum Catharijneconvent in the Netherlands. Not exact matches, but enough similarities to propose that whoever drew the designs for the orphreys from the Catherijneconvent probably knew about the vestments of the Order of the Golden Fleece. Let me show you what I mean.

Here you see an orphrey from the Mary cope of the vestments of the Order of the Golden Fleece and on the left an orphrey on cope BMH t622 in Museum Catharijneconvent. Can you see the similarities in the background architecture? The two columns with the arch and the two sharp triangles above look similar on both vestments. Even the colour scheme is the same. The actual blue vault is different in both pieces. In the orphrey on the left, we see a barrel vault and on the right, we see a groin vault. But they are both blue (a popular colour, but not the only one used). Yes, the embroidery on the orphrey from the Order of the Golden Fleece is much more elaborate and of higher skill, but I think the similarities are quite convincing. Interestingly, BHM t622 and ABM t2114 & ABM t2115 are the only orphreys with this type of simple quite bold architecture.

But there is more. Something which has always intrigued me regarding ABM t2115 is the fact that the figure of Philip the Apostle is seen on the back. As far as I am aware, there are no other single-figure orphreys where this is the case. However, figures seen on the back are present on the copes of the Order of the Golden Fleece. The figures on the orphreys from Museum Catharijneconvent are worked in a form of long-and-short stitch characteristic of the medieval period. It is more worked like the systematic types of silk shading seen in Chinese embroidery than like the completely random type taught at the Royal School of Needlework. The figures in the vestments of the Order of the Golden Fleece are worked in or nue. However, in this case, both techniques are executed with a lot of skill. You cannot say that the or nue figures are of higher quality than the silk shaded ones (there is a difference in skill when you compare the backgrounds, see above). Again, the colour scheme in these two figures is remarkably similar.

However, the drawings of the figures depicted on the vestments of the Order of the Golden Fleece are much more sophisticated. The figures from the Catharijneconvent orphreys are simpler and perhaps not so stylish. This is best illustrated when you compare the figure of Saint Barbara. Barbara on the left is hot, Barbara on the right not so much :). What is also interesting, the silk shading of Barbara on the right is of far lesser skill than that seen for the figure of Philip the Apostle. This indicates that the orphreys from the Catharijneconvent were stitched by embroiderers with different skill sets.

The vestments for the Order of the Golden Fleece were made around AD 1425-1440 in the Southern Netherlands. The orphreys from Museum Catharijneconvent were made c. AD 1490-1500 probably in the Northern Netherlands. Had the person who drew the design drawings for the orphreys from the Catharijneconvent seen a cope of the Order of the Golden Fleece? Perhaps when visiting the Order's chapel in Brussels? Or was this person perhaps even involved in the management of the vestments of the Order of the Golden Fleece? After all, they were already between 50 and 75 years old and must have received regular care to be preserved in such good state until the present day. Both embroiderers and designers needed an education before they could execute their professions. Maybe travelling to see famous vestments was part of their Continued Professional Development? Whatever the case, I think the similarities seen between the pieces in Vienna and those in the Netherlands show that there is a connection of some sort. What do you think?

Literature
Leeflang, M., Schooten, K. van (Eds.), 2015. Middeleeuwse Borduurkunst uit de Nederlanden. WBOOKS, Zwolle.
Schmitz-von Ledebur, K., 2010. Das Messornat des Ordens vom Goldenen Vlies: Sticker im Dienste der burgundischen Herzöge, in: Bergemann, U.-C., Stauffer, A. (Eds.), Reiche Bilder. Aspekte zur Produktion und Funktion von Stickereien im Spätmittelalter. Schnell & Steiner, Regensburg, pp. 25–36.

A couple of weeks ago, I was fortunate to visit the Museum in Görlitz to study their medieval goldwork embroidery. You can read my first blog article on a 15th-century chasuble with scenes from the Life of Mary here. Today we will have a look at a very special chasuble cross made at the end of the 14th-century in a royal workshop in Bohemia. Görlitz belonged to the kingdom of Bohemia during this time. It was an important trading city that controlled the trade with woad and woollen cloth. No wonder such a high-quality chasuble cross has survived in the treasury of Saint Peter's church. Bohemian goldwork embroidery flourished in the late 14th- and early 15th-century under the patronage of the Bohemian kings. They were of the House of Luxembourg. Bohemian embroidery is quite distinctive and once you know what it looks like you can easily link other pieces. Not many pieces have survived and I don't think all of them have been published in a cohesive overview. The chasuble cross in the Museum in Görlitz is one of the lesser-known pieces.

The red chasuble the Bohemian cross is mounted on is of a younger date (as is the embroidered cross mounted on the front). This shows that this piece of embroidery was still highly valued hundreds of years after it was originally made. Although the embroidered design is a classical one, I don't think that there is another Crucifixion scene with Mary Magdalene embracing the cross and with a pelican's nest above the cross within the corpus of Bohemian embroidery.

Now let's have a detailed look at the embroidery by picking (plucking?) the pelican apart. The pelican and her three young are stitched in coloured silks. The split stitches used are very fine and follow the contours of the birds. Sounds familiar, doesn't it? This is a very similar technique as seen in contemporary Opus anglicanum. However, the background consists of these golden spirals that have been couched down with normal surface couching. Underside couching is absent from Bohemian embroidery. Another peculiarity of at least some of the Bohemian embroideries seems to be that these background patterns, be them spirals or diaper, are drawn onto the fabric. In this case, each spiral with its 'rays' has been individually drawn onto the fabric.

Here you can see that the embroidery was worked onto two layers of linen: a very fine linen (c. 53 ct) backed by a coarser linen. Another piece of linen seen at the bottom left is from a later repair. The pelican and nest were worked as a slip and then sewn onto the chasuble cross.

Here you see the later repair as a whole. Aparently, the area between the adult bird and the chicks had completely worn away at some point. It was repaired with a piece of linen and then embroidered over. The stitches are much larger and the red silk is of a different colour than the original red silk used (see blood splatters on the head of the chick on the left).

And then there is the nest. It is padded with small strips of parchment. The gold threads are couched on either side of each strip in a technique known as gimped couching. By changing both the direction of the parchment strips and the gold threads, you get the illusion of a woven nest. When you look carefully, you can sometimes spot the little holes in the strips of parchment that were used to sew them onto the linen background fabric. I am also wondering what the dark-yellow substance is on the parchment. Is it paint so that the stark white colour of the parchment would not shine through? Or is it yellowed glue? This would probably help to fixate the gold threads whilst you are working.

As far as I know, none of the art historians who studied the Bohemian embroideries has ever noticed the similarities with Opus anglicanum. Although underside couching is absent from the Bohemian pieces, the very fine split stitch following the contours of the figures is indeed very similar. Are there any links between Bohemia and England at the end of the 14th- and the start of the 15th-century? Yes. The House of Luxembourg. King Richard II was married to Anne of Bohemia (AD 1366-1394)  in AD 1382. Anne was a sister of Holy Roman Emperor Sigismund of Luxembourg (1368-1437), who was also King of Bohemia and Hungary. Prior to her marriage, she lived in Prague castle. In addition, the mother-in-law of Henry IV was Jacquetta of Luxembourg (AD 1415/16-1472). Her family had been living in England for a couple of generations. She was also a fourth cousin twice removed from Sigismund of Luxembourg. As the earliest preserved pieces made in England are about 100 years older (MET 17.190.186) than the earliest preserved pieces of Bohemian embroidery (V&A 1375-1864), it seems possible that the technique travelled from England to Bohemia in the second half of the 14th-century. Clearly, additional research is necessary to shed some more light on this tantalizing possibility.

Literatur
Browne, C., Davies, G., Michael, M.A. (Eds.), 2016. English Medieval Embroidery: Opus Anglicanum. Yale University Press, New Haven.
Wetter, E., 1999. Böhmische Bildstickerei um 1400. Die Stiftungen in Trient, Brandenburg und Danzig. Gebr. Mann Verlag, Berlin.