Image: Wikimedia
Clavis number: ECMA 136
Other descriptors: none
Location: Berlin, Staatliche Museen preussischer Kulturbestiz, Fruhchristlich-Byzantinische Sammlung, 585
Category: ivories
Related literature: Gospel of Pseudo-Matthew, Protevangelium of James
Featured characters and locations: Jesus Christ, Joseph (of Nazareth), Mary (Virgin), Salome (midwife).
1. DESCRIPTION
Material: ivory
Size: 11.8 cm (diameter)
Images: Mary is seated on a faldistorium (armless folding chair), with spinning materials. An angel approaches on the right with his hand extended. The next image is the journey to Bethlehem where Mary sits side-saddle on the donkey with her arm around Joseph’s neck. The final scene is the Nativity where the Christ child lies in a large rectangular masonry crib. Above his feet is the star of Bethlehem and an ox looks on. The midwife Salome kneels before the crib, her withered arm outstretched. Mary reclines on a mattress on the right and her head is turned towards an angel, who is carrying a lamp or censer and a cross-staff.
Date: ca. 6th cent. CE
Provenance: found in Syria-Palestine
2. RELATION TO APOCRYPHAL LITERATURE
The depiction of the annunciation of the Virgin is related to the Protevangelium of James, particularly the mention of the materials to spin the purple thread for the temple veil:
And she took the water pitcher and went out and filled it with water. And behold, there was a voice saying, “Greetings, favored one! The Lord is with you. You are blessed among women.” And Mary looked all around her, to the right and left, to see from where the voice was coming. And she began trembling and went into her house and put the water pitcher down. And taking up the purple (thread) she sat down on her chair and began to spin the purple (thread). And behold, an angel stood before her saying, “Do not be afraid, Mary, for you have found favor before the Master of all. You will conceive from his Word.” But when she heard this, Mary doubted herself and said, “If I conceive by the Lord, the living God, will I give birth like all other women give birth?” (11:1–6; trans. Lily Vuong, The Protevangelium of James [Early Christian Apocrypha 7; Eugene, OR: Cascade Books, 2019]; see also Ps.-Mt. 8:32–36)
The journey to Bethlehem is expanded in the Protevangelium of James:
And he saddled his donkey and sat her on it; and his son led it while Samuel followed behind. As they approached the third mile, Joseph turned around and saw that she was sad. And he said to himself, “Maybe the child in her is causing her uneasiness.” Then Joseph turned around again and saw her laughing and said to her, “Mary, why is it that I see your face laughing one moment, but then sad another moment?” And she replied, “Joseph, because my eyes see two peoples: one lamenting and mourning and the other one cheerful and rejoicing. And when they came to the halfway point, Mary said to him, “Joseph, take me down from the donkey because the child inside me is pressing his weight on me to come forth.” And he took her down from there and said to her, “Where can I take you to hide your shameful nakedness because this place is wilderness.” (17:5–11; trans. Vuong; see also Ps.-Mt. 13:1–4)
The Nativity scene features the midwife Salome (from Prot. Jas. and Ps.-Mt.) and the the ox and ass (from Ps.-Mt.):
The midwife entered and said, “Mary, ready yourself. For there is no small contention concerning you.” And when Mary heard this, she made herself ready. And Salome inserted her finger into her to test her physical condition. And Salome cried out and said, “Woe for my lawlessness and for my disbelief; for I have tested the living God. And behold, my hand is on fire and falling away from me.” (Prot. Jas. 20; trans. Vuong; cf. Ps.-Mt. 13:3–5).
Now, on the third day after the birth of the Lord, Mary went out of the cave and into a stable, and she placed the boy in a manger, and an ox and an ass bent their knees and worshiped him. Then was fulfilled what was spoken by the prophet Isaiah, who said, “The ox knows his owner and the ass the manger of his Lord.” And these animals, staying by his side, were constantly worshiping him. Then was fulfilled what was spoken by the prophet Habakkuk, who said, “Between the two animals you will make yourself known.” And so Joseph and Mary remained in the same place with the child for three days. (14; trans. Brandon W. Hawk, The Gospel of Pseudo-Matthew and the Nativity of Mary [Early Christian Apocrypha 8; Eugene, OR: Cascade Books, 2019]).
3. BIBLIOGRAPHY
Volbach, Wolfgang Fritz. “Zur Lokalisierung frühchristlicher Pyxiden.” Pages 81–88 in Festchrift Friedrich Gerke: kunsthistoriche Studien. Edited by J. A. Schmoll. Baden-BadenL Holle-Verlag, 1962 (p. 85 fig. 9).
__________. Elfenbeinarbeiten der Spätantike und des frühen Mittelalters. 1952. 3rd ed. Mainz am Rhein: Philipp von Zabern, 1976 (no. 174).
Weitzmann, Kurt, ed. Age of Spirituality: Late Antique and Early Christian Art, Third to Seventh Century. New York: The Metropolitan Museum of Art, 1979 (no. 447, p. 497).
Wessel, Klaus. “Studien zur oströmischen Elfenbeinskulptur.” Wissenschaftliche Zeitschrift der Universität Grieifswald 2 (1952–1953): 63–94 (p. 71).
4. ADDITIONAL RESOURCES
“Pyxis (vessel).” Wikipedia.
Entry created by Therese Mekhail, under the supervision of Tony Burke, York University, 6 April 2021.