Nativity
Among the miniatures on the theme of the Nativity
the illustration
in the Gospel of 1260 is distinguished for its unique iconography(1)
. First of all, it is remarkable by the fact that Mary and the Child are
presented seated on the throne near a grotto. Besides, the Nativity scene
is combined here with the portrait
of Matthew, the Evangelist being represented in the angle of the lower,
small register.
The combination of the Nativity and Matthew in one composition, but in
reverse proportional correlation, is familiar through the illustrations
in a number of Byzantine Gospels of the 11th-12th centuries, being linked
with Constantinople(2) . However,
Roslin interprets the achievements of his predecessors, masters of the
Comnene epoch, in an original way. This miniature is unique also by the
fact that here eight magi are depicted, five of which, according to the
inscription
nearby, are Tartars. L.S. Khachikian explains their presence by the
fact that according to Kirakos of Gandzak, the Mongol invaders were perceived
as magi who had to revenge the Muslims for the Christians(3)
.
The composition is crowned with a blue strip in the form of an arch, where
eight angels soaring upwards, are arranged in a row. The portals of Romanesque
and Gothic churches are framed with rows of angels on the horse-shoe-shaped
arches and obviously, Roslin created his pictorial analogue with this
compositional scheme in mind. Here, Roslin created the most fascinating
image of all his Virgins.
Roslin's second miniature on the theme of the Nativity
in the Sebastia Gospel of 1262 stands out for the shepherds carrying
lambs in their hands; i.e. like the magi they came with their gifts(4)
. The kings-magi are absent here. It is noticed that this miniature represents
a new, hitherto unknown treatment of the theme of the Nativity. The adoration
of the shepherds connects Roslin's piece with the Armenian book-painting
of the 11th century, since in the Armenian Gospel of 1038 (Matenadaran,
MS 6201)(5) there is a figure
of a shepherd, carrying a lamb, - an evidence of the local national tradition.
This cycle of Roslin miniatures reveals the master's connections with
the art of contiguous and remote countries, in particular with the works
of the Crusaders, settled in the East.
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1.Arbak Mekhitarian,
Treasures of the Armenian Patriarchate of Jerusalem (Jerusalem, 1969),
ill. 5.2; Levon Chookaszian, "Cnndian" teman Toros Roslini
arvestum (Nativity in the Art of Toros Roslin, Banber Matenadarani,
15 (Yerevan, 1986) : 145-72.
2.Cecilia Meredith, The Illustration of Codex
Ebnerianus, A Study in Liturgical Illustration of the Comnenian
Period, Journal of the Warburg and Courtauld Institute 29 (1966)
: 419.
3.Levon Khachikian, Artazi hajkakan ishkhanutiune
ev Corcori dproc'e (The Armenian Principality of Artaz and the School
of Corcor), Banber Matenadarani 11 (1973) : 126-27.
4.Der Nersessian, Armenian Manuscripts in the
Walters Art Gallery (Baltimore : Trustees of the Walters Art Gallery,
1974), p1. D, fig. 110-11.
5.Jacqueline Lafontaine-Dosogne, Les representation
de La Nativite du Christ dans l'art de l'Orient chretien - In: Miscellanea
Codicologica F.Masai, Dicata MCMLXXIX (Gand, 1979), p. 18, p1. 4a;
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