Friday, February 28, 2025

Art Eyewitness Review: Belle da Costa Greene, a Librarian’s Legacy

 

Belle da Costa Greene, a Librarian’s Legacy

     Morgan Library and Museum

  October 25, 2024 through May 4, 2025

Reviewed by Ed Voves

As the summer of 1916 turned into autumn, Belle da Costa Greene, librarian for the Morgan Library, faced a difficult decision. Indeed, it was a dangerous one.

Several rare illuminated manuscripts from the Middle Ages were available for purchase in England. These medieval masterpieces were of exactly the high caliber of treasures being sought to enhance the world-class collection of the Morgan Library.

In 1916, however, Belle Greene could not easily book passage on an ocean liner and travel to England to transact complex negotiations and purchases. The sinking of the RMS Lusitania by a German U-Boat in May 1915 had made trans-Atlantic voyages perilous undertakings.

Yet, there were those medieval manuscripts …

And so Belle Greene decided to “damn the torpedoes” and head for England. There, on November 21, 1916, she paid the princely sum of £10,000 for one of the greatest illuminated manuscripts ever created, now known as the Crusader Bible.



Ed Voves, Photo (2024)
 Detail from the Crusader Bible, showing the Prophetess Deborah
 leading the Israelites into Battle, ca. 1244-1254

The Crusader Bible is currently on display in a special exhibit at the Morgan Library and Museum: Belle da Costa Greene, a Librarian’s Legacy.



Ed Voves, Photo (2024)
 Gallery view of Belle da Costa Greene, a Librarian’s Legacy 
 at the Morgan Library & Museum. Photo shows Paul Helleu’s
 Portrait of Belle da Costa Greene, 1913

It’s not every day that great institutions like the Morgan mount exhibits to honor members of their staff, but then Belle Greene was not an “everyday” sort of librarian.

In conducting the negotiations which brought the Crusader Bible to the Morgan Library, Greene acted on her own initiative. She closed the deal without securing approval from her employer back in New York. 

Greene nurtured an acute sense of the attributes of great art. She also had a sharp eye for detecting fake pictures and forged manuscripts. Greene was a master strategist of collecting and preserving works of art and literature essential to the core values of civilization.



Clarence H. White, Photo
 Belle Da Costa Greene (seated), 1911

Greene was supremely confident that she had spent Morgan money wisely. As she waited for the export of the Crusader Bible to be approved by the British chancery court, she wrote to J.P. Morgan Jr. with an air of triumph - and a tinge of regret.

On my visit to Cheltenham this week I purchased from the present owner, Mr. Fitzroy Fenwick, his famous 13 century French manuscript of the Bible Historiée, the finest example of French art of the period in private hands... If I had been able to stay here several weeks longer I know I could have bought every important manuscript in private hands in England.

Belle Greene’s wartime journey was not the first time she faced making a hard choice. Born in 1879, Greene was an African-American woman possessed of great intelligence, talent and charm. However, she confronted restrictions and institutionalized inequality at every turn. 

During her life, Belle Greene confronted the three "glass ceiling" barriers to the full expression of her creative talents: the "old-boy" male network, elite social class and racial discrimination. Greene took the measure of the first two and then studied, worked, and maneuvered her way to incredible heights of achievement.



Theodore  C. Marceau, Photo
 Belle da Costa Greene Reading, May 1911

To succeed professionally as a “woman of color” in the elite realm of art and rare books was virtually impossible. Instead, with valor born of discretion, Greene concealed her race. She made the third transition to career success by “passing for white.”

In its thematic presentation, Belle da Costa Greene, a Librarian’s Legacy recalls Plutarch’s Parallel Lives. However, it is not a matter of comparing a Greek hero’s life with a Roman counterpart but rather charting the public and private lives of a single protagonist, in this case Belle Greene.



Morgan Library Photo (2024)
 Gallery view of Belle da Costa Greene, a Librarian’s Legacy. 
 At center is the Gospel Book of Judith of Flanders, 11th century

Belle da Costa Greene, a Librarian’s Legacy is presented in the Morgan's two main galleries on the museum's first floor. One of these exhibition spaces brilliantly displays illuminated manuscripts, works of art, photos, documents and artifacts related to Greene’s long career as librarian, then director of the Morgan Library.



Morgan Library Photo (2024)
 Gallery view of the Belle da Costa Greene exhibit, showing photos, documents & artifacts related to Belle Greene's early life

The other gallery devotes its attention to Belle Greene’s parallel "passing" life. This in turn reflects the struggle of African-Americans at large during the long decades between the end of Reconstruction in 1877 and the first stirrings of the Civil Rights movement shortly after Green’s death in 1950. Of necessity, this sensitively organized display takes a “life and times” approach to Belle Greene’s story because so many details of her personal life have been lost.

The curators of the Morgan exhibit, Erica Ciallela and Phillip Palmer, made a extensive - and exhaustive - effort to probe the sparse record of Greene's early history. They contrasted their research findings with works of art and period films which referenced "passing for white." These include The Drop Sinister, a controversial 1913 painting of a married couple confronting their "mixed-blood" heritage, and short video scenes from race films like Oscar Micheaux's Veiled Aristocrats (1932). 



Harry Wilson Watrous,
 The Drop Sinister – What Shall We Do with It?, 1913


A scene from Oscar Micheaux's Veiled Aristocrats (1932), showing Lucille Lewis and Walter Fleming. A short video clip is on display in the Belle da Costa Greene exhibition at the Morgan Library & Museum.

As fascinating - and still provocative - as are these reminders of  the "Jim Crow" era, the Morgan exhibition is showcasing a newly rediscovered photograph of major historical importance. This is the sensation of the exhibition, certainly of the gallery devoted to Belle Greene's personal life.

During the preparation for the Morgan exhibition, Palmer commissioned a research specialist at Amherst College, Mike Kelly, to examine the school archives. Belle Greene had studied an early version of today's Information Science curriculum at Amherst around the turn of the twentieth century.



Unknown photographer.
 Amherst College Summer School, Course in Library Economy, 1900

Kelly struck "gold" when he discovered a 1900 class photo of the Amherst Summer School of Library Economy.

Detail of a 1900 Amherst College Summer School photo, 
showing Belle da Costa Greene

In the back row, half-hidden by a fringe of ivy was Belle da Costa Greene. It is the earliest photo yet discovered of her, an enigmatic, unsettling portrait of a young African-American woman about to step onto life's stage and, ultimately, the pages of history. 

Greene came from a cultured family living in Washington D.C. Her father, Richard Theodore Greener, was the first African-American to graduate from Harvard and dean of Howard University's law school. Her mother, Genevieve Ida Fleet, was a gifted music-teacher, very light in complexion compared to her husband. There is only one known photo of her and it too is on display in the Morgan exhibit.

In 1898, Belle Greene's parents separated after a dispute which resulted in the race of Belle and her siblings being changed to "white" on the census records. Their surname was shortened from Greener to Greene. The addition of "da Costa" - linking them to an entirely fictitious Portuguese ancestry - accounted for the hue of their skin. 

Belle da Costa Greene maintained this pretense for the rest of her life. Was this an act of evasion - rather than confrontation - of the racist legal structure of her era? Because Greene destroyed her papers before she died, we don't know what her private feelings were in the matter



A photo collage showing portraits of Bernard Berenson (Unknown photographer, 1909) and Belle Greene (Ernest Walter Histed, 2010)

However a very moving letter which Greene wrote in 1909 to the Renaissance art historian, Bernard Berenson, sheds valuable insights on the life challenges she faced:

How wonderful that you wish to give me so much of yourself! From the littleness and meanness and pettinesses forced upon me by circumstances and other people – what a relief and joy to turn to the abundance of your love – you do not know how much it means to me – and I can’t tell you – I thought of it a long time this morning when I was out all alone in the beautiful God-made world ... 

This excerpt from an especially poignant letter proves that Greene embraced life rather than evaded it. 


Ed Voves, Photo (2024)
Gallery view of the Belle da Costa Greene exhibitionshowing 
the May 2, 1911 New York World Magazine article on Belle Greene 

Using her unbeatable skill set - intelligence, grace, humor, dedication and beauty - Greene become a "toast of the town" celebrity in New York City. During the years, 1905-1913, she served as J.P. Morgan's personal librarian. She was already tasked with purchasing rare books, not just cataloging them (though there was plenty of that exacting work, too).

J.P Morgan's death in 1913 might have terminated Greene's dream job, but Morgan's son, "Jack" greatly respected her. When the Morgan Library was opened as a public research institution in 1925, Greene was appointed its first director. 

This was a well-deserved promotion based on her sterling service and many "coups" in book acquisitions. That her lack of academic credentials did not tip the scales against her can be explained by a testimonial in the memoirs of A.S.W. Rosenbach, the great American authority on rare books of the first-half of the twentieth century:

"This reference to the Morgan collection must inevitably bring up the name of its distinguished director, Miss Belle da Costa Greene, who has reached a height in the world of books that no other woman has ever attained. Miss Greene, besides possessing a genuine love of books, has a knowledge of customs and manners in the medieval period excelled by few scholars.” A Book Hunter’s Holiday, 1936

Belle Greene's "Portuguese" ancestry was almost certainly known to men-in-the-know like the Morgans and Rosenbach. It was surely an open secret to much of the New York literary world.



Ed Voves, Photo (2024)
Gallery view of the Belle da Costa Greene exhibition,
 showing a display of rare books acquired by Belle Greene for
 the Morgan Library and a late-career photo of Belle Greene

That only added to the magnitude of Greene's achievement. From her reputedly messy desk, Greene handled the day-to day operations of the Morgan, vetting the scholars clamoring to use the library's stellar collection and mounting the first of the special exhibitions which are now a regular feature of the Morgan Library and Museum.

And then there are those medieval manuscripts …It is incredible to reflect that the many and marvelous manuscripts on display in Belle da Costa Greene, a Librarian's Legacy are a mere sample of the astonishing acquisitions made during Belle Greene's tenure at the Morgan. Let us look at two. 



Ed Voves, Photo (2024) 
Jeweled cover of the Gospel Book of Judith of Flanders, 11th century

At the top of our short-list is the Gospel Book of Judith of Flanders. It is one of the few surviving works of art and literature which directly reference the Norman Conquest of Anglo-Saxon England. It was owned by the wife of Tostig, brother of King Harold of England. Tostig's betrayal of Harold weakened England's defenses, enabling William of Normandy to invade and conquer.

The text pages and illustrations of Judith's Gospel Book are by Anglo-Saxon hands, made during the last years before the seminal events of 1066. Yhe bejeweled binding, depicting Christ in majesty and the crucifixion, was most likely made in Germany later in the eleventh century.



Ed Voves, Photo (2024) 
Book of Hours (The Holford Hours), ca. 1515

The second of the medieval manuscripts on view in the exhibition dedicated to Belle Greene is the Holford Hours. This exquisite prayer book looks distinctly medieval but was in fact created around 1515 in France. The primary artist was Jean Bourdichon and the prayer book may have been created for the King of France, Francois I. A reckless, warmongering monarch, Francois I is not likely to have spent much time using this book of religious devotion.

Belle da Costa Greene, by contrast, did value these hand-copied and lavishly illustrated books. And her devotion to them extended beyond professional or aesthetic interest. For Belle Greene these truly were illuminated and illuminating manuscripts, providing insight into her mind, heart and soul.



Unknown Photographer. Belle da Costa Greene, ca. 1911

In 1949, a writer for the New York Times observed the recently retired director of the Morgan Library at an exhibition of some of the treasures she had acquired for the institution she had served for so long and so well. Here, in these perceptive lines, we catch a sight of the real Belle da Costa Greene, "passing" as nobody but herself.

If the illuminated manuscripts are the chief glory of the Morgan Library, they are also the special love of Miss Greene. To talk with her about them is to feel the profundity of her knowledge, the infallibility of her eye, the warmth of her affection for the beautiful. To watch her look over the large black ledger of acquisitions is to see each clearly inscribed entry serve as a clue in the drama which was her life.

***

Text: Copyright of Ed Voves, all rights reserved                                                   

 Introductory Image:                                                                                     Ed Voves, Photo (2024) Mattie Edwards Hewitt (for Bain News Service) Photograph of Belle da Costa Greene, 1929. Photographic print: 7 x 5 in.(17.8 x 12.8 cm., Bain Collection, Library of Congress.

Ed Voves, Photo (2024) Detail from the Crusader Bible, showing the Prophetess Deborah leading the Israelites into Battle, ca. 1244-1254. Ms. Picture Book Bible. Illuminated, 43 leaves: vellum, 390 x 300 mm.  Collection of the Morgan Library and Museum.

Ed Voves, Photo (2024) Gallery view of the Belle da Costa Greene, a Librarian’s Legacy exhibition at the Morgan Library and Museum. Photo shows Paul Helleu’s Portrait of Belle da Costa Greene, 1913.

Clarence H. White, Photo. Belle Da Costa Greene (seated), 1911. Platinum print: 9 7/16 x 7 9/16 in. (23.9 x 19.2 cm.) Biblioteca Berenson, I Tatti, Harvard University Center for Italian Renaissance Studies.

Theodore C. Marceau, Photo. Belle da Costa Greene Reading, May 1911. Photographic Print: 14 15/16 x 10 7/8 in. (38 x 27.7 cm.) I Tatti Collection, Harvard University Center for Italian Renaissance Studies.

 Harry Wilson Watrous. The Drop Sinister – What Shall We Do with It?, 1913. Oil on Canvas: 37 x 50 ¼ in. (93.98 x 127.64 cm.) Portland Museum of Art.

A scene from Oscar Micheaux's Veiled Aristocrats (1932), showing Lucille Lewis and Walter Fleming. A short video clip is on display in the Belle da Costa Greene exhibition at the Morgan Library & Museum.

Unknown photographer. Amherst Summer School. Fletcher Course in Library Economy, Class of 1900. Photographic print: 9 x 11 in. (22.86 x 27.94 cm.) Amherst College Archives and Special Collections.

Detail of Belle da Costa Green, 1900 Amherst College Summer School photo, from: https://www.amherst.edu/news/magazine/issues/2023-spring/community-news/this-photo-is-a-rare-important-find

Ed Voves, Photo (2024) Gallery view of the Belle da Costa Greene exhibition at the Morgan Library and Museum. Photo shows  the May 2, 1911, New York World  Magazine, Sunday supplement, article on Belle da Costa Greene and two William Caxton books from the 1480’s which Greene purchased for the Morgan Library collection.

Ed Voves, Photo (2024) Gallery view of the Belle da Costa Greene, a Librarian’s Legacy exhibition at the Morgan Library and Museum. Photo shows a late-career photo of Belle da Costa Greene in the West Room of the Morgan Library., ca. 1948.

Ed Voves, Photo (2024) Gospel Book of Judith of Flanders. Jeweled cover likely created in Germany, late 11th century, for text ad illuminated illustrations made in England, between 1051 and 1064. Cast figures of Christ in Majesty and the Crucifixion set against a silver-gilt filigree background with gems. Morgan Library and Museum.

Ed Voves, Photo (2024) Book of Hours (The Holford Hours). Created in Tours., France, ca. 1515. Tours, France, ca. 1515. 62 leaves (1 column, 20 lines), bound : vellum, ill. ; 302 x 200 mm. Morgan Library and Museum.

Unknown Photographer. Belle Da Costa Greene, ca. 1911. Photographic print:      9 1/3 x 6 3/4 in. The Rosenbach, Philadelphia. Inscribed to A.S.W. Rosenbach. (To Rosie/BG) 

 

      

Monday, February 10, 2025

Art Eyewitness Review: The Mysterious Fayum Portraits and The World of Late Antiquity

 

The Mysterious Fayum Portraits: Faces from Ancient Egypt

By Euphrosyne Doxiadis

Thames & Hudson/248 pages/$50

Reviewed by Ed Voves

It is always a wonderful occasion to catch sight of a familiar, smiling face in the crowded, bustling galleries of the Metropolitan Museum of Art.

Whenever I visit The Met, I can always count on such a friendly reunion in the first floor, Ancient Egyptian wing. There to greet me is a beaming adolescent boy named Eutyches and a stylish, vivacious young woman whose luminous dark eyes outshine the gilded wreath which adorns her hair.



Fayum portraits, from left, The Boy Eutyches, c. 100-150, and Young Woman with a Gilded Wreath, c. 120-150 © Metropolitan Museum of Art

Alas, Eutyches and the unnamed young woman are no longer “in the flesh.”  They died during the era when the power of the Roman Empire was at its apogee, between the years 100-150. However, both are very much present, “in the spirit” by virtue of the extraordinary portraits which once were affixed to their caskets.

The amazing likenesses of Eutyches and the golden-wreathed woman are known to art history as Fayum portraits. Painted on thin wooden panels, these images were made to last for eternity, along with the souls of those they depict. A classic study, just republished by Thames & Hudson, is a moving testimonial to these bids for immortality.

The Mysterious Fayum Portraits: Faces from Ancient Egypt was originally published in 1995. The author, Euphrosyne Doxiades, is an accomplished artist, expert in the encaustic wax painting technique which was used to create many of the Fayum portraits.

The late 1990’s were marked by a revival of interest in Fayum funerary art, sparked by a major British Museum exhibition of these ancient paintings. During the winter of 2000, a major collaboration of the British Museum and The Met brought Ancient Faces: Mummy Portraits from Ancient Egypt to New York. 

                                                                                      


Gallery view of Ancient Faces: Mummy Portraits from Ancient Egypt
at the Metropolitan Museum of Art, 2000 

Doxiadis contributed a short chapter on encaustic painting to the catalog of this exhibition. Mysterious Faces is her own, independent study. It ranks as the most definitive book on the Fayum portraits yet published– and likely to remain so thanks to this impressive, lavishly illustrated volume.

Doxiadis analyzed mummies and mummy portraits from a wide range of museum collections in Egypt, Europe and the U.S. Drawing upon her own artistic expertise, Doxiadis  writes of the artists who created the Fayum portraits:

The methods used by the painters are of the greatest importance not only for the study of the portraits themselves but because they can tells us more about the technique of the Hellenistic tradition as a whole, of which so few works have survived. The mummy portraits provide a link between the painting of antiquity and that of Byzantium, and it is in the techniques used that this continuity can be seen most clearly.


Anne Lloyd, (Photo 2019)
Portrait of a Young Woman in Red (detail), c. 90-120 AD

The welcome arrival of the new edition of Mysterious Faces was graced by a stroke of incredible luck. In December 2022, a major archaeological discovery in the Faiyum region, located 62 miles southwest of Cairo, unearthed a mud-brick necropolis with intact mummies from the Roman-period and several Fayum portraits. 

These "new" portraits came to light, too late for inclusion in the second edition of Mysterious Faces. Their discovery, however, adds a note of timely relevance to this insightful account of Egyptian art during the final centuries of ancient times. 




The era of the late ancient world is the subject of another classic book, recently republished, The World of Late Antiquity by Peter Brown will also be reviewed in this Art Eyewitness post in order to probe the legacy of the Fayum portraits.

The process of deliberately preserving the bodies of deceased pharaohs and members of the Egyptian nobility through mummification began about 2,600 B.C. By the time that painted images of the dead - which we call Fayum portraits - became an accepted technique, the elaborate process of preparing Egyptians for eternal life had been going on for over two millennia!

The Faiyum (or Fayoum) Oasis is one of the most historic sites in the story of Ancient Egypt. It was originally known as Shedit or sea because of its vast expanse. By the time Greek rule of Egypt began with the arrival of Alexander the Great, the waters of the oasis had greatly diminished. With the construction of an elaborate system of irrigation channels, however, the area remained one of the most bountiful agricultural regions of Egypt.

The prosperity generated from the grain trade made for a wider distribution of wealth. This in turn enabled more people than kings and nobles to prepare their mortal remains and ka, their soul, for eternal life. 

Although Fayum portraits were made in other regions of Egypt, the Faiyum Oasis favored the creation and survival of this astonishing art form. The oasis was ringed with hilly terrain which remained dry during the annual inundation of the Nile Valley, which extended to low-lying areas of the oasis. On these secure uplands, the mummified remains of the deceased were interred. 

Two compelling Fayum portraits, both from the Getty Museum, provide a fascinating insights to the varied levels of artistic technique and resources devoted to Fayum portraiture - and the people immortalized by these paintings.


Mummy Portait of a Woman (Isidora), c. 100 AD

The first image is of an aristocratic lady named Isidora, who lived around the year 100. Isidora's portrait was obviously painted by an accomplished master, who lavished pricey encaustic pigments on this exquisite work. Four different shades of red were used to convey the coloration of her sensuous lips. Isidora's hair style is an exacting rendition of the tightly-braided, plaited bun favored by Roman ladies during the reign of the Emperor Trajan (98-117).


Mummy Shroud with Painted Portait of a Boy, c. 150-250 AD

By contrast, the almost-expressionless face of a boy with a falcon resting on his shoulder was created "on the cheap." Just tempora paint was used, applied directly on a linen shroud. (Isidora, and most other Fayum portraits, were painted on expensive limewood panels). But we should not judge this as a "primitive" work of art. 

As Doxiadis notes, in comparison with other Fayum portraits, this work has an appeal of its own, which modern art is helping us evaluate:

A hundred years after most of the portraits were discovered, now that we have seen Paul Klee, we are better able to appreciate the schematic and seemingly unsophisticated qualities of portraits such as this; stylistic differences do not necessarily mean differences in artistic merit.

Though Isidora and the falcon-bearing youth appear to be from separate schools of art, both are Greek in spirit. The painterly-style of the Fayum portraits resulted from the naturalism of Greek art, reaching back several centuries to Apelles, the renowned court painter for Alexander. Yet, this obvious fact is not all that easy to grasp. Fayum portraits, in many respects, seem more Egyptian than Greek.

Except for a very few exceptions, Greek painting from antiquity has been obliterated by the unforgiving hand of time. The arid conditions of Egypt have preserved over 1,000 Fayum portraits, making them the largest surviving body of paintings from ancient times.



Mummy with an Inserted Panel Portrait, c. 80-100, & Mummy of Artemidorus in a Cartonnage Body Caseearly 2nd century AD

The significance of the Fayum portraits is not only a matter of artistic interest. When we see Greek-style portraits applied to Egyptian mummy cases, we are witnessing a meeting of cultures on a deep spiritual level.

After Alexander's death in 323 B.C., Egyptians and Greeks resident in Egypt were ruled by the Greco-Macedonian Ptolemaic dynasty. During the generally-benign regime of the Ptolemies, both groups borrowed freely from each other. If Egyptians adopted this Greek artistic style, many Greeks were inspired by the profound concepts related to the afterlife of their new neighbors. 


l
Greek inscription on the cartonnage body case of Artemidorus,
reading "O Artemidorus, Farewell" (British Museum Collection)

From the evidence of the Fayum portraits, it is apparent that numerous Greeks buried their dead in the hope of immortality according to the rites and rituals of eternal Egypt.

Doxiadis calls the Fayum portraits "mysterious faces." One of the mysteries about them, or perhaps irony is a more accurate term, is that the heyday of Fayum funerary art occurred under the Pax Romana, established by Caesar Augustus in 31 BC. 

What interested the Romans about Egypt, particularly the Faiyum Oasis, were the abundant crops it produced. And yet, the reign of Tiberius, (AD14-37) marked the real beginning of the three century-long period when Greek artists created a human face for the Egyptian quest for immortality.



Anne Lloyd, (Photo 2019)
The Boy Eutyches (detail), c. 100-150 

There are a number of ways to approach the study of Fayum portraiture. But in a short review like this, it is important to focus on what is absolutely essential. In considering a Fayum portrait the most important feature, transcending all others, is the treatment of the eyes.

The eye figured prominently in Egyptian religious belief and practice for thousands of years. The "eye of Horus", inscribed on protective amulets, was an omnipresent feature of Egyptian life. 



Wedjat Eye Amulet,
 Third Intermediate Period, c. 1070-664 BC

Egyptian artists, in order to show the eye in its fullest and most perfect form, almost always featured it on a face in profile. Their Greek counterparts, by contrast, depicted the eye with absolute scientific fidelity. On the Fayum portraits,however, the eyes are often presented much larger in proportion to the rest of the face, than would normally be so.



Fayum portraits from the era of Hadrian & Antoninus Pius (2nd Century AD). The woman at left wears a torc from the city of Antinoopolis. 

One theory for the large, luminous eyes of the Fayum portraits contends that Greek artists were attempting to heighten a sense of soulful vitality in the face of the deceased. If so, this raises the question of the identity of the "eye of the beholder."

Since Fayum portraits were not created for display in the land of the living, the "big eyes" clearly were intended for the life to come. But were those eyes meant to be seen or to do the seeing?

When one looks at Fayum portraits in a museum gallery, you often have the peculiar sensation that Eutyches, Isidora and Artemidorus are intently peering at us. Normally, this sensation can be pleasurable, in a curious sort of way. However, when I visited the Ancient Faces exhibition at The Met in 2000, the experience was unnerving.



Gallery view of Ancient Faces: Mummy Portraits from Ancient Egypt, 
showing Portrait of a Woman in Tempora & Encaustic, AD 70-100 

To put it bluntly, I was unnerved, rattled by all of those faces of dead people. Dead people who are somehow still alive and aware - on some level - of us.



Fayum portrait of a Roman soldier, identifiable by his
 shoulder-sword belt. The portrait dates to the Antonine era, 138-192

After reading The Mysterious Fayum Portraits, I discovered that I was not alone in my reaction to an uncanny presence in these ancient works of art.

in the introduction to her book, Euphrosyne Doxiades writes:

Looking at the most beautifully painted among the Fayum portraits is a unique and enriching experience. They transgress formal, cultural and physical barriers. The depicted person lives on in spite of mortality, decay and the span of millenia... An experience I had in Berlin convinced me of the power inherent in the best of the Fayum faces: I was left in a storage room on my own with about twenty portraits, and when the door closed behind me I felt a strange sensation - that I was not alone...

The author's reaction to her Berlin storage room experience is revelatory. Doxiadis is anything but an impressionable savant. She felt the inherent power of religious works. 

For that is what the Fayum portraits were intended to be and remain so, even when displayed in museum gallery cases.

The real mystery in these "mysterious faces" is why, after a thriving three century span, the creation of Fayum portraits began to decline and eventually ceased. This "fade-out" is part of a vast shift in consciousness which - among many other significant developments - saw realistic portraiture lose its appeal over much of the world during the Middle Ages. This was especially true in regions ruled or influenced by the Byzantine (East Roman) Empire.

These complex and compelling changes of life and thought were brilliantly analyzed by Peter Brown in his 1971 book, The World of Late Antiquity. Thames & Hudson recently republished this impressive work in a fully illustrated new edition (World of Art series/239 pages/$24.95). Brown's book is essential reading for anyone interested in ancient history. What follows are some reflections, inspired by The World of Late Antiquity, on the factors which led to the eventual disappearance of Fayum portrait painting.

Symbolical imagery began to edge-aside works of naturalism during the third century. This was the Roman Empire's first great time of troubles. Ceaseless military coups and assassinations, Germanic invasions across the Rhine and Danube and the menace of a revived Persian Empire nearly brought Rome to its knees.


The Brescia Medallion
 Gold glass portrait of a family from Alexandria, c. fourth century 

Rome's political power survived, battered but resilient. So too did the traditional forms of Greco-Roman culture, including naturalistic painting. At least outwardly, that is, as testified by the Brescia Medallion (above). This miniature masterpiece, only 2.4 inches in diameter, of gold glass engraving is clearly related to Fayum portraiture.

The reassertion of Roman military power in the final years of the third century concealed hidden currents of fundamental change. An undertow of social, cultural and religious transformations included an unprecedented new conception of the nature of morality. 

This innovation in humanity's outlook was, in the words of Peter Brown, "that most fateful legacy of Zoroastrian Persia to the western world - a belief in the absolute division of the spiritual world between good and evil powers, between angels and demons."

Brown comments further:

The sharp smell of an invisible battle hung over the religious life of Late Antique man. To sin was no longer to err: it was to allow oneself to be overcome by unseen forces. To err was not to be mistaken: it was to be unconsciously manipulated by some invisible malign power. 

In this highly-charged moral atmosphere, it was no longer sufficient for an individual seeking salvation to simply sacrifice to the gods or make careful preparations to insure the transit of one's soul to the afterlife. Each person must seek the aid of a divine savior or prophet and then join in the struggle against the forces of evil, visible and invisible.



  A panel painting from Bawit, Egypt, showing Christ embracing
 St. Menas. The painting, dates to the sixth - seventh century.

Gradually, the two-thousand year traditions and rituals of Egyptian religion lost their appeal. Artists turned their skills from painting realistic portraits of the dead to imagined likenesses of Jesus and holy men like St. Menas. 

The wheels of time turned. Antiquity faded, the medieval age of monotheistic faiths took its place. The wheels of time revolved again and again. Brief years of enlightenment were followed by dark ages of war.



Art Eyewitness Image
A collage of Fayum portraits. The two right-hand panel paintings 
come from the collection of the British Museum

Interred beneath the sands surrounding the Faiyum Oasis, Eutyches, Isidora and the unnamed others slept the sleep of eternity. And then, they were awakened to grace the gallery walls of our museums. 

There they greet us with a smile or a faint look of reproach, reminding us of the kinship of all human beings, ancient and modern, living and dead.

***

Text: Copyright of Ed Voves, all rights reserved reserved                                     

Original photography, copyright of Anne Lloyd.

 Introductory Image: Cover art of The Mysterious Fayum Portraits by Euphrosyne Doxiadis. Courtesy of Thames & Hudson.

Fayum portraits:  Portrait of the Boy Eutyches, 100–150 AD. Encaustic on wood: h. 38 cm (14 15/16 in); w. 19 cm (7 1/2 in) Metropolitan Museum of Art 18.9.2. Portrait of a Young Woman with a Gilded Wreath. 120–140 AD. Encaustic on wood with gold leaf: H. 36.5 x W. 17.8 cm (14 3/8 x 7 in.) # 09.181.7 © Metropolitan Museum of Art

Gallery view of Ancient Faces: Mummy Portraits from Ancient Egypt at the Metropolitan Museum of Art, 2000.  © Metropolitan Museum of Art

Anne Lloyd, (Photo 2019) Portrait of a Young Woman in Red (detail), c. 90-120 AD. A.D. 90–120. Encaustic on limewood with gold leaf: H. 38.1 x W. 18.4 cm (15 x 7 1/4 in.) Metropolitan Museum of Art. # 09.181.6

Cover art of The World of Late Antiquity by Peter Brown. Courtesy of Thames & Hudson.

Mummy Portait of a Woman (Isidora), c. 100 AD.   Encaustic on linden wood, gilt, ( Entire Assemblage): 48 × 36 × 12.8 cm (18 7/8 × 14 3/16 × 5 1/16 in.) Portrait : 33.6 × 17.2 cm (13 1/4 × 6 3/4 in.) Getty Museum #81.AP.42

 Mummy Shroud with Painted Portait of a Boy, c. 150-250 AD. Tempera on linen:  62 × 52.5 cm (24 7/16 × 20 11/16 in.) Getty Museum. #75 AP 87

Mummy with an Inserted Panel Portrait, c. 80-100, AD. Mummy with an Inserted Panel Portrait of a Youth. Panel portrait: encaustic on limewood. Mummy: L. 169 cm (66 9/16 in.); W. 45 cm (17 11/16 in.); Panel as exposed: H. 38.1 cm (15 in.); W. 18 cm (7 1/16 in.) Metropolitan Museum of Art # 11.139.  Mummy of Artemidorus in a Cartonnage Body Case, early 2nd century AD. Panel Portrait: Encaustic on wood with gold leaf: British Museum #EA21810 © British Museum.

Greek inscription on the cartonnage body case of Artemidorus, reading "O Artemidorus, Farewell" (British Museum Collection) For details, see above entry.

Anne Lloyd, (Photo 2019) The Boy Eutyches (detail), c. 100-150. For full citation see above.)

 Wedjat Eye Amulet, Third Intermediate Period, c. 1070-664 BC. Faience, aragonite: L. 6.5 cm (2 9/16 in.) Metropolitan Museum of Art. # 26.7.1032

Fayum portraits from the era of Hadrian & Antoninus Pius (2nd Century AD).   Head of a Woman, c. 130 and 160 AD. Encaustic with gilded stucco on wood panel: 17 5/8 × 9 3/4 inches (44.8 × 24.8 cm) Detroit Institute of Art # 25.2. Portrait of a Woman c. 117-138 AD. Encaustic on wood: 35.3 × 22.5 × 2 cm (13 7/8 × 8 7/8 × 13/16 in.) Harvard Art Museums/ Sackler Museum # 1923.60

Gallery view of Ancient Faces: Mummy Portraits from Ancient Egypt, showing showing Portrait of a Woman in Tempora & Encaustic, AD 70-100. 

Portrait of a Roman Soldier, Antonine era, 138-192. Encaustic painting on wood: 40 x 20 cm. Myers Collection, Eton College.

The Brescia Medallion. Gold glass engraved portrait, 4th century AD. Gold leaf, enamel and glass: Diameter - 6 cm. (2.4 inches) Collection: Santa Giulia Museum in Brescia. https://commons.wikimedia.org/wiki/File:Galla_Placidia_(rechts)_und_ihre_Kinder.jpg

Icon of Christ embracing St. Menas, from Apollo Monestary, Bawit, Egypt, sixth- seventh century. Encaustic on panel: 57 by 57 centimetres (22.4 by 22.4 inches). Louvre Museum..

 Art Eyewitness Image  A collage of Fayum portraits, from the collections of the Metropolitan Museum of Art, the J. Paul Getty Museum and the British Museum.