by Levon Chookaszian
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.

  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;