We have been exploring the embroidery and the iconography on the lone cope hood from the V&A (990-1888) in the past two weeks (part 1 & part 2). This week, I'll show you how to work a small embroidery sample based on one of the flowers seen on that cope hood. It is an exercise in both counted threadwork and free-hand embroidery. It also teaches you to work goldwork embroidery on top of a base layer of goldwork embroidery. This was common practice in late-medieval goldwork embroidery. It is often done to hide the ends/turns of gold threads and it adds some depth. Below is a summary of how the sample was probably originally stitched. Journeyman and Master Patrons can download a 9-page PDF with detailed instructions. My clever husband happened to have a book on medieval flowers and was able to identify one of the flowers on the original cope hood as marigolds. The Egerton Manuscript from c. AD 1300 (MS 747, f. 30r) shows a drawing of the marigold that is quite comparable to the embroidered version. The embroidered version is about 3,5 cm high, and the detail is amazing. As you can see in the original, the marigolds are stitched on top of a layer of Brick Stitches (upper part) and Burden Stitch (lower part). These are both counted thread techniques. The foundation thread for the Burden Stitch (a passing thread) also runs under the Brick stitches. It is just being ignored. It is needed under the Brick stitches as padding. If you omit it, this section will be flatter compared to the Burden stitches. As the gold thread is (nearly) completely covered by the Brick stitches it shows that the price of gold thread had come down considerably by the end of the medieval period. Start your sample by drawing a 5 x 5 cm square on the grain of the fabric. You can also add guidelines for the shading and for when you want to change from Brick to Burden stitch. I am using a 46 ct linen, Stech vergoldet 80/90 (comparable to passing thread #4) and Chinese flat silk from Oriental Cultures. Start by laying the passing thread foundation. My passing threads are spaced 5 fabric threads apart. Once your base layer of Brick and Burden stitches is in, the fun free-hand part begins! And this is where each sample will become truly unique. Start with outlining the five green leaves. I've used a simple back stitch, but you can also use stem stitch. These are then filled with a few satin/straight stitches. On top comes an outline and vein (stitched in one go) in couched gold thread. Next up are the stems. They are made of gold thread. Start at the top (where the flower attaches) and separate the two threads to form a leaf on either side of the stem. Re-unite the threads again to form the bottom of the stem. Add dark green stems for a bit more definition. I've used stem stitches. The flower heads are stitched in long-and-short stitches (i.e. split your stitches). Start with the green bits at the bottom. Then add the light-yellow bottoms of the petals and end with the dark yellow tops. The central flower gets a flower heart made of a couched piece of gold thread. And that's your marigolds finished! Mine turned out more like dandelions ...
One of the things that amazed me when I was whipping up this embroidery sample, is the fineness of the original embroidery. My rendition looks bulky in comparison. Another hint that the original cope hood was once part of a very high-end vestment intended for an important clergyman and/or church! Literature Fisher, C., 2007. The Medieval Flower Book. The British Library, London.
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Last week, we explored the iconography and the embroidery techniques used on a cope hood from the V&A. The museum acquired the cope hood in 1888 and nothing more is known about it. Ever since I saw the piece in November 2019, I have wanted to know more about this outstanding piece of embroidery. And I have found some intriguing parallels in my ever-growing database of medieval goldwork embroidery. By now, my database contains 40 cope hoods that date to the 15th and 16th centuries and that are made in the historic Netherlands (present-day Belgium and the Netherlands). Of these, only 22 also have their matching orphreys preserved. Not a huge amount of data to work with ... My closest match is a cope hood from a cope from Averbode Abbey in Belgium. The scene is very similar to the crucifixion scene on the lone cope hood from the V&A. And the embroidery techniques are similar too. There's a lot of high-quality or nue in the figures. And the grassland is partly stitched in Burden stitch with additional plant motives on top (some grassland is or nue). Thanks to the accounts of Averbode Abbey, this cope can be precisely dated to AD 1530. The lone cope hood from the V&A dates to the second half of the 15th century (1450-1499). This would mean that there is a time difference of 30-80 years between the two. As this cope is still complete, we also have an idea of what the matching cope orphreys of the lone cope hood of the V&A might have looked like. There are six orphreys in total and they show: Agony in the Garden of Gethsemane, Betrayal of Christ, Christ before Pontius Pilate, Flagellation of Christ, Crowning with thorns and Christ carrying the cross. Do click on the link above to see more pictures of the cope. You can enlarge them and/or download them. One of the things that makes the design of the lone cope hood from the V&A so outstanding is the amount of storytelling that's going on. Embroidered art can be pretty static. The above cope hood from Museum Catharijneconvent also has a very dynamic design with whimsical details. See the man untying his shoes? And the woman being helped out of her coat? These people are preparing for their own baptism. Some people look on in quiet contemplation whilst others look a bit sceptical. It needs a good designer, in this case, Jacob Corneliz van Oostsanen, and an equally brilliant embroiderer to put it into stitch!
This cope hood was made around AD 1520-1529 in Amsterdam. That's about 30-70 years after the supposed stitching date of the lone cope hood from the V&A. Maybe the lone cope hood from the V&A should be dated a little later? Any art historians in the audience that could chime in on this? When everything goes to plan (hear the universe roar with laughter?), we will try our hands at a little bit of recreation of a small part of the lone cope hood next week! Literature: Gerits, T. J. (1973): Historische schoonheid van Averbode. Averbode: Abdij der Norbertijnen. In November 2019, I visited the Clothworkers' Centre in London to study several pieces of embroidery kept in the V&A collection. One of these pieces was a cope hood from Flanders made in the second half of the 15th century (Accession Nr. 990-1888). The piece was bought in 1888 by the museum and lacks any further provenance. Lone cope hoods are pretty common in museum collections. This part of a cope is already relatively loose and could easily be separated before being sold on the art market. Pieces without provenance, like this lone cope hood, always make me a bit sad. So much information was lost. Nevertheless, it is a very fine piece of late-medieval goldwork embroidery. Let's explore! The cope hood measures 53.3 x 51.4 cm and the embroidery fabric is a finely woven linen. Originally, the hood would have been trimmed with some sort of decorative fringe. It likely also had a tassel of some sort dangling from its lowest point. In those areas where the embroidery has fallen out (lower part of the undergarment of the lady with the red dress on the left), a finely shaded underdrawing is visible. Although I am generally not very keen on crucifixion scenes, this one I quite 'like'. There is so much going on. There is so much movement. And there are so many fine details. This is late-medieval art at its best! The design is very high quality and was likely made by a famous artist. Maybe a painter or someone who designed church windows (we know from written sources that they provided embroiderers with designs too). It is highly unlikely that the design stems from an embroiderer who happened to be a fine draftsman too. So, what do we see? And how was it embroidered? We, the viewers, are looking towards Golgotha from under an arch (probably the city gate of Jerusalem as Golgotha was 'outside the city gate' according to Hebrews 13:12). The arch is a far more intricate piece of embroidery than what it looks at first glance. It is partly embroidered as a continuation of the diaper pattern background (capitals on the sides), whilst the gold threads of the rounded arch neatly cover the turns of that same diaper pattern. The silver trefoils in the corners are also very intricately embroidered. There's twist and something that looks like a chain stitch executed with passing thread. On the arch itself, halved quatrefoils are embroidered at regular intervals. Their 'petals' are actually part of the arch. By couching 'petal' outlines onto the arch, the quatrefoils emerge. The diaper pattern used for the background is of the common open basketweave type. The couching stitches were once bright red; the most common colour used. Also part of the background are beautifully stitched rocks. They are embroidered directly onto the background linen. The rocks are made with Burden stitch and use a variety of green and brown silks. On top of this base layer, additional details are stitched with silks and gold thread. The rest of the background consists of a meadow stitched with several shades of green in Burden stitch. At the top, the Burden stitch is worked very densely so that the foundation gold thread can hardly be seen. Towards the bottom, we see the gold thread clearly. On top of the grassy base layer, grasses and several species of plants are stitched with silk and gold. None of the plant shapes is repeated. The flowering plants have different flowers. Maybe the plant lovers in my audience can identify them? Also present in the meadow is a rather funny-looking skull. It has lost most of its embroidery but is still readily identifiable. The skull is a hint to show that we are at Golgotha. According to the bible, Golgotha means 'place of the skull'. And what's with all the people on this piece? They actually tell different parts of the gospels in one very lively scene. Firstly, there are the three crucified people: Jesus in the middle flanked by two criminals. See the body language of those two criminals? The one on the left looks submissive. The one on the right not so much. He even sticks out his tongue. The story of the good thief and the unrepentant thief is told in the gospel of Luke. Interestingly, the crosses of Jesus and the good thief are identical (made of timber), whereas the cross of the unrepentant thief is made of green wood. Has anyone seen this before in embroidery or a painting? Oh, and then there are the two angels with their chalices catching Jesus' blood for the Eucharist.
Next up, are the people on the left. They are on the good side with the good thief. We see four women and a man. The woman on the left with a fancy laced red dress is Mary Magdalene. The woman to her right is Mary mother of Jesus. She is fainting and being caught by Saint John who stands behind her. The two other women in the back are sometimes known as Salome and Mary the wife of Clopas. The bible is vague about these other women. Is this why the designer decided to show them only from the back? On the 'wrong' side are three horsemen. Two are clearly soldiers as they wear weapons. But who is the guy with the strange hat? He points up. What does he want? Is he pointing at Jesus? Is he the centurion who according to the gospel of Mark identifies Jesus as the son of God? Or is he a Jewish priest (as the V&A website suggests)? Any ideas? The last group of figures sits at the bottom of the cross. Three soldiers are dividing Jesus' garment to each have a piece. This is also a well-known story from the gospels. Whoever drew the design for this cope hood was very well acquainted with the biblical stories. Far more so than most people are today. How are all these different figures stitched? None of them are stitched directly onto the background linen. Instead, single figures or a group of figures are stitched on a separate piece of linen and then appliqued onto the background. This creates a little bit of depth in the embroidery. Can you see some of the crude white tacking stitches along the edges of parts of some of these figures? These are later repairs. It never ceases to amaze me that people repaired these very high-class embroideries with such crude stitching in later times! Have a good look at the embroidery of the figures. You will see beautiful or nue in the clothing of some of the figures, on the crosses and on the horse. There is also beautifully shaded medieval long and short stitch (it is more a counted thread technique than our modern version of long and short). The use of both gold and silver thread further enhances the design. The quality of the embroidery matches the quality of the design. This would once have been a very expensive piece of embroidery. It was probably commissioned by an important church or important church leader. Think cathedral or bishop. If we only knew for which church it was originally intended. Or who designed or stitched it! Before we dive into today's topic involving cartoon, pricking and finished embroidery, just a quick heads up that there is a new batch of embroidery kits for the self-paced online medieval sampler course in the shop. The prices are up by a bit due to the price of gold being a bit higher. At the same time, I was able to find a cheaper direct source for the prickers in the transfer kits. My shop isn't as sophisticated as I would like. If the kit you want is no longer available, just put a comment in your order form and I will be able to sort it out for you. When all kits are gone and you missed out, just shoot me a quick email so that I know that there is still interest in another batch of kits. Thanks! Let's explore today's topic. How much does the size of the finished embroidery differ from the cartoon and the pricking it was made with? Any idea? Me neither. But I read a reference by Evelin Wetter a couple of years ago that tried to link a rare surviving medieval pricking to a surviving embroidery. However, the measurements of both were slightly different. So how different are cartoons, prickings and the resulting embroideries? Time for an experiment and in comes Elisabeth. The original reference mentions the find of a pricking being reused as the backing for a finished embroidered antependium (to stiffen it) found in Hillersjö, Sweden. The pricking shows Philip the Apostle. The pricking is identical to an embroidered Philip the Apostle on a cope orphrey from Linköping Cathedral in Sweden. According to the reference, "compared to the pricking, the embroidery appears to have shrunk by a few millimeters". Unfortunately, I wasn't able to find precise measurements of either the pricking or the finished embroideries on the cope orphrey. From the ruler depicted in the picture of the pricking, the pricked figure must be about 24,75 cm. From the ruler in the picture with the orphrey of Philip the Apostle, the embroidered figure must be about 23.7 cm high (excluding the halo, just as in the pricking). If we compare this with the height of the pricked figure (24.75 cm) we have a difference of about 10.5 millimeters (slightly over a cm!). This would more or less correspond with the original reference's mention of 'a few millimeters'. It looks a little high to me, to be honest. And when my deducted measurements are correct, I doubt pricking and embroidery are identical. In the original reference, the difference between the size of the pricking and that of the embroidery is explained by the transfer process described by Cennini in his Libro dell'Arte of c. AD 1370. In it, a near-dry sponge is used to slightly wet the free-hand drawing to add shading. Now, there's several things mixed up here. Cennini described the embroidery design transfer process for a design drawn onto the embroidery process free-hand. The pricking of Philip the Apostle and the resulting embroidery stem from a very different process. No free-hand drawing. And as we can see in the damaged parts of the finished embroidery: it is a line drawing with no shading. The embroidery linen can thus not have shrunk, as the original reference of Evelin Wetter suggests, due to the application of a little water in the wetting process to add shading. If art historians make assumptions like the one by Evelin Wetter, you might think that they have conducted an experiment with modern embroiderers, don't you? But, nope. So, I decided to use my teaching at the Alpine Experience in 2022 as such an experiment. Just having my own measurements would be a bit skimpy on the data side of things. And I am very grateful that three students of that class finished their embroideries and that I was able to measure their embroideries during 2023's class. Here are the results: As you can see from the above table, the cartoon (design drawing) and the resulting pricking do not differ in their measurements. Everyone used the same pricking. The resulting design drawing on the embroidery fabric made with pounce and ink already differs slightly: up to 3 millimeters in height and 1 millimetre in width. Some are larger, others are smaller than the pricking. The finished embroidery differs up to 2 mm in height and 2 mm in width. Again, some are larger and some are smaller. This is the comparison we are after as this compares the pricking with the finished embroidery just as for Philip the Apostle.
My conclusion thus is that small differences in measurements between a pricking and the resulting embroidery are normal. These differences can go either way: larger or smaller. They are the result of the maker going through several transfer steps: pounce dots from the pricking, turned into an inked line drawing, turned into an embroidery. The absolute difference in millimetres thus directly relates to the size of the brush for the inking and the size of the embroidery materials. Particularly the width of the gold thread at the turns on the design line probably attributes the most to the size differences seen. A huge thank you to my students who were brave enough to tackle Elisabeth! You have provided me, and the wider research community, with tangible data on this particular topic. Literature Nisbeth, Åke; Estham, Inger (Eds.) (2001): Linköpings domkyrka. Inredning och inventarier. Linköping: Linköping Domkyrka. Wetter, Evelin (2012): Mittelalterliche Textilien III. Stickerei bis um 1500 und figürlich gewebte Borten. Riggisberg: Abegg-Stiftung. P.S. There will be no blog post next week as I am attending the CIETA conference in Krakow, Poland. Last week, we looked into the history and the different parts of the Grandson Antependium. This week, we will have a closer look at the actual embroidery techniques used to produce the piece around AD 1300. As I needed to try out a new mixture of pounce powder, I even worked a small sample of freehand pattern couching. Journeyman and Master Patrons will be able to download PDF instructions with lots of tips and tricks. Medieval goldwork embroidery is perfect for beginners as the techniques are simple and quite forgiving! This Saturday 23-09-23, I will meet with my Master Patrons for a Zoom lecture with Q&A on the Grandson Antependium. If this interests you, please consider becoming a Patron. It helps me cover the bills and do my research into medieval goldwork embroidery. And now, onto some early 14th-century stitching! The central part of the embroidery is worked on a layer of waxed purple silk (tabby weave) backed with a layer of linen. The two components of the purple have not aged in equal measure, resulting in the silk now looking more red than purple. The original colour can be glimpsed along the edge of the halo of the angel where some of the goldwork embroidery has come undone. The goldwork and the silk embroidery are worked through both layers of fabric. As you can see in the picture of the angel above, the silk embroidery mainly consists of directional split stitch. This technique is often associated with Opus anglicanum. However, it was also used in other parts of Europe and bordering Asia at this time. The other technique extensively used on the central part of the Antependium is surface couching over two parallel gold threads (gilded silver, yellow silken core). And although I think that there are possibly only two different couching patterns present, they are used to great effect. By following the contours of the drapery, the simple bricking pattern can change its appearance drastically. The way the light plays of gold threads that are laid in different directions accounts for different hues and thus movement in the design. The other couching pattern used is a nine-step chevron. As the chevron pattern isn't entirely regular, I suspect it was not drawn onto the embroidery fabric. With practice, a master embroiderer probably becomes quite good at keeping the pattern regular and simply does not need to go through the hassle of transferring the pattern onto the embroidery fabric first. Also, as soon as the chevron pattern is worked to follow the shape of the design, drawing it out first is probably almost as complicated as just stitching it. But I might be wrong and there might be guidelines underneath the gold. The two side parts were clearly not made by the same embroidery workshop. Firstly, the embroidery fabric is different: it is a red silk twill. And the embroidery technique is very different too: underside couching with a pair of gold threads (gilded silver, yellow silken core). In order to see the different parts of the design clearly, the direction of the gold threads is changed. Not unlike the method used in the central part of the design.
One of the things that keeps puzzling me when I see this composite piece is how different in age the three pieces look. The central part looks so much older than the two side parts. Is this just due to the difference in materials and techniques used? Or are the side parts of a later date? What do you think? Literature Martiniani-Reber, Marielle (2007): An exceptional piece of embroidery held in Switzerland: the Grandson Antependium. In Matteo Campagnolo, Marielle Martiniani-Reber (Eds.): From Aphrodite to Melusine: Reflections on the Archaeology and the History of Cyprus. Geneva: La pomme d'Or, pp. 85–89. Schuette, Marie; Müller-Christensen, Sigrid (1963): Das Stickereiwerk. Tübingen: Wasmmuth. Before we launch into this blog's topic: there are 4 kits left of the initial batch of 10 kits of the self-paced Medieval Sampler online course. You have a choice of just the embroidery kit or the embroidery kit + transfer materials. Should your option no longer be available, choose the other one and leave a comment with your order. I will gladly sort you out. If you miss out on this first batch of kits please email me. This will enable me to guess better if a re-run is needed and how large it should be. Thank you! And now: on to the Grandson Antependium. It is a pretty mix of embroidery techniques, styles, languages and geographical areas. The Grandson antependium is housed at the Historisches Museum in Bern, Switzerland and catalogued under Nr. 18. It is 244 cm wide and 88 cm high and consists of three separate parts. The knight kneeling to the left of the central figure of the Virgin and Child is the donor of the piece. His coat of arms identifies him as Othon de Grandson (c. 1238-1328). Although born near Lausanne in Switzerland, he became a close friend of King Edward I of England. Othon de Grandson travelled widely throughout Europe and the Mediterranean area when he joined the 9th Crusade. Othon accumulated great wealth and donated it to various religious institutions in both England and Switzerland. This particular antependium was donated to the Cathedral of Lausanne where Othon is entombed. With the amount of gold used for the embroidery, it must have been a very expensive piece. The central part of the antependium shows the enthroned Virgin and Child with two vases with foliage and two angels with censers on either side. The design has a Byzantine flavour which is emphasised by the Greek embroidered inscription for the name of Christ. But that's not the only language used. Mary is addressed in Latin and the two angels are addressed in ancient French. The design isn't purely Byzantine either: the censers are distinctively Western European. Byzantine embroideries with embroidered donor figures are not known in this era either. Where was this piece made? And for whom originally? Most scholars now agree that the central part of the embroidery was likely made in Cyprus. The island is conveniently placed en route to the Holy Land and also served as a retreat base when things went wrong during the crusade. Cyprus belonged to the Byzantine Empire with its Eastern Orthodox version of Christianity. At the same time, it had ample visitors from the West. Was the central composition mostly finished when Othon saw it at a Cypriot embroidery workshop? Where the texts added on his request? The knightly figure and the coats of arms certainly were. And then we have the two separate side panels. Very different from the central panel. Style, embroidery technique and materials used differ from the central panel. And their design is non-religious. The side panels are thought to have been embroidered in England as they sport underside couching. Is this a rare remnant of non-religious opus anglicanum? Did Othon come across two embroidered soft furnishings in England that together with the panel he probably acquired in Cyprus would make up a fitting antependium for the high altar in his cathedral back home? As the embroidery is cut at the top, the two panels were not specifically intended for that high altar when they were made. I think we see a rare glimpse of opus anglicanum 'for the noble home' preserved in this extraordinary antependium. What do you think? Literature
Martiniani-Reber, Marielle (2007): An exceptional piece of embroidery held in Switzerland: the Grandson Antependium. In Matteo Campagnolo, Marielle Martiniani-Reber (Eds.): From Aphrodite to Melusine: Reflections on the Archaeology and the History of Cyprus. Geneva: La pomme d'Or, pp. 85–89. Stammler, Jakob (1895): Der Paramentenschatz im historischen Museum zu Bern in Wort und Bild. Bern: Buchdruckerei K.J. Wyss. Schuette, Marie; Müller-Christensen, Sigrid (1963): Das Stickereiwerk. Tübingen: Wasmmuth. Woodfin, Warren T. (2021): Underside couching in the Byzantine world. In Cahiers Balkaniques 48, pp. 47–64. I am back from a wonderful stitching weekend in Halberstadt! My husband and I drove up there on Friday and back again yesterday. It takes us about 8 hours to get there. On the contrary, most stitchers from the Netherlands have a far shorter drive. Maybe some Dutch stitchers could join us next year? Stitching in the medieval cloisters with the largest medieval textile collection next door is after all a pretty unique experience! Especially when the museum's director, Dr. Uta-Christiane Bergemann, is on hand to give us an exclusive tour of the cathedral and the exhibition. It worked out really well for all of us. This means that we will do it again next year. And this time, we will take our inspiration directly from the museum's textile collection. So, watch this blog and the newsletter for more information. For those of you who would like to see more of the Cathedral and the collection, please download the free Domschatz Halberstadt App. It is available in English and German and has some nice close-ups of the embroidered textiles. Although we had one American lady joining us in Halberstadt, I do understand that not all of you can make such journeys (I still recommend it as this is a collection you really want to see!). Since she needed instruction videos in English, I decided to turn the workshop into a self-paced online course. It consists of five instruction videos and an embroidery kit. There's one video on setting up your slate frame (always available for free on my website). Then there is a video on traditional pattern transfer with prick and pounce and iron gall ink. Buying a full kit for this step is optional as you can also use the transfer method of your choice. The other three videos show you the different couching and embellishment techniques used in the sampler. You will have access to these videos for a whole year from the time of purchase (this will entice you to not only buy a course but also work on it :)). The embroidery kit will contain a large piece of linen (so it will fit a traditional 24-inch slate frame), Japanese thread, gilded silver passing thread with a silken core (otherwise known as 'real gold thread'), real gold twist, fresh-water pearls, Chinese flat silk, linen sewing thread, linen string, cotton string, beeswax and needles. So, how does one sign up for the course? Through my webshop. Very soon. Unfortunately, I still don't have all the ingredients for the embroidery kits in. But as soon as it has all arrived, I will start kitting them up. Equally, I don't know the exact price yet due to invoices still being on their way. And then there is the small, but pretty important, matter of calculating the shipping costs. This can equally only be done once everything is in.
I will announce the course first on my Patreon site and then through the blog and newsletter. As it has proven to be very difficult to guess how many people end up signing up for courses like these, I will have an initial trial run of 10 kits. There will not be a waiting list. New batches will be announced in the same way as the first batch. Happy Stitching! Before I'll begin my summerly blog break until the 5th of September, I have some exciting news to share with you: The Medieval Embroidery Study Group is now open to all Patrons of the Master tier! With the exception of August, we will meet each month for a lecture and subsequent Q&A. We will meet via Zoom and the meetings are recorded and made available as part of your Master subscription. Each lecture will be about a piece of medieval embroidery I have seen in a museum. You will already be broadly familiar with the piece as it will have been featured in a blog post shortly before. This enables you to come up with questions for the Q&A. Even when you cannot attend live, you are very welcome to submit your question. Upcoming Zoom meetings will be announced on Patreon and in my newsletter. All current Patrons already have access to the recording of the Königsfelden Antependia of last Sunday. Zoom meetings will be on Saturday or Sunday evenings 19h CE(S)T. The next meeting of the Medieval Embroidery Study Group will be on Saturday evening the 23rd of September at 19h CEST. We will explore the Grandson antependium held at the Historischen Museum Bern. The parts of the antependium date to the last quarter of the 13th century and the first quarter of the 14th century. It combines surface couching with underside couching. A very interesting piece indeed!
Have a lovely summer and see you on the blog, and hopefully, in the Medieval Embroidery Study Group lectures in September! Before I tell you all about some exciting experiments with pounce powder and membrane gold, let's talk about a new class in 2024. You might have heard that the Alpine Experience is now called Creative Experiences. They still offer amazing needlework retreats. In addition, they'll take you to different parts of Europe. Les Corroz in the French Alps is beautiful, but so are Tuscany and Scotland :). My next class will take part in Les Carroz. You will have a choice of three smaller medieval goldwork projects to choose from. They are designed so that you can really get a few medieval goldwork embroidery techniques under your belt. You can find pictures of the projects and a full description here. And now on to the experiments! Today, I set up a new slate frame with a piece of 46 ct linen. If you want to see how a slate frame is being set up, you can watch my free instruction videos in either English or German. I needed a 'fresh' frame as I wanted to do some more experimenting with some new pounce powder I had found a couple of weeks ago. As I am teaching a class in a couple of weeks, I really need to keep experimenting. I still have some pounce from Sarah Homfray, but that's running low. And, sometimes, her black charcoal pounce smudges quite a bit. That's why I now prefer her grey pounce. By the way, my workshop still has some free spaces. Just saying :). Originally, I had tested the new pounce powder on a piece of linen. The light-blue chalky powder worked really well and I liked it a lot. Today, I tried the red version and the yellow version on a piece of silk. With less success. Both smudged when I brushed them off. They left a red or a yellow hue on the naturally coloured silk. The question is: is this due to the pounce or due to the silk? Not sure yet. I will need to do a lot more testing! Now, I didn't need a whole slate frame for just the pounce experiments. Nope. I am going to do something much more exciting. See the above box? It represents Christmas, my Birthday and my Wedding Anniversary rolled into one. It contains samples of something that has not seen the light of day for a couple of centuries. It contains freshly made membrane gold. Correction: membrane silver. Gold was a little too expensive to mess around with :). Fellow archaeologist Dr Katrin Kania organised a study day to try to recreate these once ubiquitous metal threads. They are made by glueing thin sheets of metal onto animal gut (i.e. membrane). These are then cut into very thin strips and then wound around a silk or linen core. And we have a metal thread. Contrary, passing thread and Stech are made with a thicker strip of metal that does not need backing with a membrane. Due to its higher metal content, passing thread was more expensive than membrane threads were. But the membrane threads darkened quickly due to the very low gold content. But what does it feel like to stitch with them? Nobody has done that in the past couple of centuries. Soon I will! How cool is that?
One of the reasons for writing my weekly blog is to introduce you to medieval embroidered pieces that are in collections outside the UK and the US. Due to the language barrier, these pieces are often hardly known in the English-speaking world. This has led to such strange ideas as "stumpwork was invented in 17th century England" and "Opus anglicanum was only practised in England". Sorry to disappoint you, but both assumptions are wrong. One such collection is in the Bernisches Historisches Museum in Switzerland. A couple of weeks ago, we looked at an Antependium made in Vienna for Königsfelden Abbey. Today, I'll introduce you to another embroidered antependium from the same Abbey. It is very different from the first. The above antependium or altar cloth measures about 3.18 m x 0.90 m. The background fabric is probably not original. The embroidered figures are about 60 cm in height. In the middle, we see the crucifixion with Mary and St John on either side. These figures were likely embroidered in the Upper Rhine area. The other figures (St Peter, St Catherine and St Agnes on the left and St Andrew, John the Baptist and St Paul on the right) were probably embroidered in Königsfelden Abbey. How do we know? The padding material in the embroidery is parchment. During an extensive restoration in 1889, some of the parchment was removed from the back of the figures. Besides a cut-up breviary, they also found the remains of a letter between Queen Agnes of Hungary and Emperor Ludwig of Bavaria. Clever historical research by Jacob Stammler, later bishop of Basel, revealed that this letter was written between 20 October AD 1334 and 20 October AD 1335. The fact that a trivial letter to Queen Agnes was used to pad parts of the embroidery indicates that the embroidery was executed where she resided: Königsfelden Abbey. The style of the figures points to c. AD 1350 as the date for the embroidery. Personally, I quite like to read 19th century papers on medieval embroidery. I love the tone (scholarship with a splash of Ivanhoe) and the beautiful technical drawings. Quite often, the embroidery was better preserved over a 100 years ago and the drawings clearly show that. However, there is a caveat: research marches on. The aforementioned bishop Jacob Stammler was quite convinced that Queen Agnes herself professionally embroidered and was quite capable to produce an altar cloth such as the one shown in an earlier blog post. After all, her biographer said that she was proficient with the needle! Nowadays, we know that these (former) queens were far too busy to embroider professionally. With all the diplomacy they conducted for their families and the overseeing of the royal household, they were probably as busy as any female CEO is today. Good luck embroidering professionally at the same time ... So, who did embroider the additional figures on this second antependium used at Königsfelden Abbey? As Queen Agnes resided at (near?) the abbey for many years and was very active in international diplomacy with many visitors and envoys coming to see her, she basically set up court there. It is thus likely that she had a royal workshop as well. The embroidery on this second antependium is of far too high quality to have been worked by part-time embroidering nuns. This is the work of professionals. The fact that the saints chosen to accompany the central crucifixion scene have a relationship with Queen Agnes and her family (St Andrew for her late husband and St Catherine for several female relations) shows that she was, however, actively involved in choosing the design. If you would like to read the original paper by Jacob Stammler, you can find it here. As it is written in Fraktur, I've prepared a transcript and a translation for my Journeyman Patrons.
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