Angels in art
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Angels have appeared in works of art since early Christian art, and they have been a popular subject for Byzantine and European paintings and sculpture.
Normally given wings in art, angels are usually intended, in both Christian and Islamic art, to be beautiful, though several depictions go for more awe-inspiring or frightening attributes, notably in the depiction of the
Christian art
In the Early Church
Specific ideas regarding how to portray angels began to develop in the early Church. Since angels are defined as pure spirits,[4][5] the lack of a defined form has allowed artists wide latitude for creativity.[6] Daniel 8:15 describes Gabriel as appearing in the "likeness of man" and in Daniel 9:21 he is referred to as "the man Gabriel." Such anthropomorphic descriptions of an angel are consistent with previous descriptions of angels, as in Genesis 19:5.[7] They were usually depicted in the form of young men.[8]
The earliest known Christian image of an angel, in the Cubicolo dell'Annunziazione in the
In a third-century fresco of the Hebrew children in the furnace, in the cemetery of St. Priscilla, a dove takes the place of the angel, while a fourth-century representation of the same subject, in the coemeterium maius, substitutes the Hand of God for the heavenly messenger.[10]
The earliest known representation of angels with wings is on what is called the Prince's Sarcophagus, discovered at Sarigüzel, near Istanbul, in the 1930s, and attributed to the time of Theodosius I (379-395).[11] Flying winged angels, very often in pairs flanking a central figure or subject, are derivations in visual terms from pairs of winged Victories in classical art.[8]
In this same period, Saint John Chrysostom explained the significance of angels' wings: "They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature."[12]
From then on Christian art generally represented angels with wings, as in the cycle of mosaics in the
Byzantine art
Angels appear in Byzantine art in mosaics and icons. Artists found some of their inspiration from winged Greek figures such as "Victory". They also drew from imperial iconography. Court eunuchs could rise to positions of authority in the Empire. They performed ceremonial functions and served as trusted messengers. Amelia R. Brown points out that legislation under Justinian indicates that many of them came from the Caucasus, having light eyes, hair, and skin, as well as the "comely features and fine bodies" desired by slave traders.[14] Those "castrated in childhood developed a distinctive skeletal structure, lacked full masculine musculature, body hair and beards,...." As officials, they would wear a white tunic decorated with gold. Brown suggests that "Byzantine artists drew, consciously or not, on this iconography of the court eunuch".[14]
Daniel 10: 5–6 describes an angel as clothed in linen and girt with gold.
Medieval art
Medieval depictions of angels borrow from the Byzantine. In the French Hours of Anne of Brittany, Gabriel wears a dalmatic.
Renaissance art
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The classical
The classic example of Renaissance art showing Erotes is the depiction of Eros and Cupid.[17] In the Greek mythology, Eros and his Roman counterpart Cupid, are winged and have arrows they use to manipulate people to fall in love.[18]
Victorian art
In the late 19th century artists' model
Islamic art
Angels in Islamic art often appear in illustrated manuscripts of Muhammad's life. Other common depictions of angels in Islamic art include angels with Adam and Eve in the garden of Eden, angels discerning the saved from the damned on the Day of Judgement, and angels as a repeating motif in borders or textiles.[20] Islamic depictions of angels resemble winged Christian angels, although Islamic angels are typically shown with multicolored wings.[20] Angels, such as the archangel Gabriel, are typically depicted as masculine, which is consistent with God's rejection of feminine depictions of angels in several verses of Quran.[21] Nevertheless, later depictions of angels in Islamic art are more feminine and androgynous.[20]
Angels in manuscripts
The 13th century book Ajā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt
Angels in heaven and hell
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The Qur’an makes multiple references to angels. These angels take on both active and passive roles in Quranic stories. In the story of the creation of Adam, God announces to the angels that he intends to create man. The angels act as witnesses to this announcement and subsequent creation of Adam. Although there are many versions of the story, Islamic sources relate that God used the creation of Adam as a punishment or test for the angels. Therefore, the role of angels is often described as in opposition to man.[24]
Another angel-like creature mentioned in the Qu’ran (4:97, 32:11) is the
Similar, the fallen angel Iblis is shown during his moment of refusal to prostrate himself before the newly created Adam, leading to his banishment to the bottom of hell. He is depict as black skinned monstrous creature with horns and flaming eyes, in contrast to the presentation of the noble angels. Only his wings remain as a sign of his former angelic status, however with burned edges.[27]
Angels associated with Muhammad
Although depictions of Muhammad are often forbidden, the few that exist often include images of angels. Specifically, the Archangel Gabriel is frequently shown alongside Muhammad.[28] For example, in The Timurid Book of the Prophet Muhammad’s Ascension, the Archangel Gabriel appears to Muhammad in Mecca to announce his ascension.[23] Kneeling before Muhammad, Gabriel is shown with colorful wings and a crown. Later in The Timurid Book, Muhammad is shown with Gabriel meeting a group of angels in heaven. In the Jami' al-tawarikh, a Persian history from the 14th century, Muhammad is depicted beside al-Buraq, whose tail is transformed into an angel, while two other angels approach.[23] A 16th-century Ottoman manuscript of Siyer-i Nebi, a Turkish epic about the life of Muhammad, also includes many depictions of Muhammad alongside angels.[28]
Gallery of angels in Christian art
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TheArchangel Gabriel in a deacon's vestments, and multi-colored wings in Jan van Eyck's Annunciation, 1434–1436
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Master of the St Lucy Legend, Mary, Queen of Heaven, c 1480–1510, accompanied by angels, some making music and others investments
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Isenheim Altarpiece by Matthias Grünewald, c. 1512-1616, Concert of Angels (detail), with fallen angels in the background
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Guido Reni's Michael (in Santa Maria della Concezione church, Rome, 1636) tramples Satan. A mosaic of the same painting decorates St. Michael's Altar in St. Peter's Basilica.
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Madonna Surrounded by Seraphim andCherubim by Jean Fouquet
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Jacob Wrestling with the Angel by Gustave Doré from La Grande Bible de Tours (1866)
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Magnificat Madonna, c. 1483, with wingless angels.
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God surrounded by )
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St Michaels Victory over the Devil, a sculpture by Sir Jacob Epstein
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The Annunciation by Leonardo da Vinci, c. 1472–1475
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Rosa Celeste: by Gustave Doré
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Angel playing bagpipes, by Jan Matejko
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Church ofSaint DemetriusPatron Saint of Thessaloniki
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Angel in White by Anonymous, c. 1230,Mileseva Monastery, Republic of Serbia
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Archangel Gabriel. Part of the mosaic fresco from Gelati Monastery, Georgia c. 12th century
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Archangel Gabriel Icon by Anonymous, c. 13th century, Saint Catherine's Monastery, Sinai, Egypt
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Ángel arcabucero, 17th-century Peru (?)
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Angel with body made of clouds, from anOld Believermanuscript of c. 1700
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Michael and the Dragon. Die Bibel in Bildern by Julius Schnorr von Carolsfeld, 1860
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Glasgow. The Barras. Modern sculpture of angel.
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Joshua and the Angel (from Joshua 5:13–15), 1860 woodcut byvon Karolsfeld
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The four archangels in Anglican tradition, 1888 mosaics by James Powell and Sons, St John's Church, Warminster.
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Seven Archangels as given by Pseudo-Dionysius depicted in the stained glass window at St Michael's Church, Brighton.
Gallery of angels in Islamic art
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A page from 'The Wonders of Creation and the Oddities of Existence' - Egypt/Syria c.1375-1425 AD
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Persian Miraj image from 1539 to 1543, reflecting Muhammad surrounded by angels.
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Kneeling angel, Bukhara School (circa 1555–1560)
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The high angel Metatron rendered by the 14th century artist Nasir al-Din Rammal.
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Angels witnessing the creation of Adam, Persian miniature (c. 1560).
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Image of an angel with animals fromThe Wonders of Creation, c. 1650–1700. (held in the Bavarian State Library)
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Carpet fragment depicting angels, Safavid dynasty, early 16th century.
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Fragment of sculpture from Konya city walls, c. 1220–1221.
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Muhammad advancing on Mecca, with the angelsAzrail. (Siyer-i Nebi, 16th century)
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Muhammad at the Battle of Badr. (Siyer-i Nebi, 16th century)
See also
- Archangel Michael in Christian art
- Michael (archangel)
- Gabriel
- Angels in Islam
- Angelus
- Fleur de lys
- List of films about angels
- List of names referring to El
- Seraph
Notes
- ISBN 978-3-11-020528-2.
- ISBN 0867163984.
Because angels are purely spiritual creatures without bodies, there is no sexual difference between them. There are no male or female angels; they are not distinguished by gender.
- ^ "Can Angels Be Male or Female?". Catholic Answers.
- ^ ISBN 9780786457564
- ^ ISSN 1553-0221
- ^ ""Angels Exist But Have No Wings, Says Church", Skye News, 20 December 2013".
- ^ Everson, David. "Gabriel Blow Your Horn! - A Short History of Gabriel within Jewish Literature", Xavier University, December 2009 Archived 28 April 2014 at the Wayback Machine
- ^ ISBN 9780521843324
- ^ Proverbio(2007), pp. 81-89; cf. review in La Civiltà Cattolica, 3795-3796 (2–16 August 2008), pp. 327–328.
- ^ "Hassett, Maurice. "Early Christian Representations of Angels." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907. 25 Dec. 2013".
- ^ Proverbio(2007) p. 66
- ^ Proverbio(2007) p. 34
- ^ Proverbio (2007), pp. 90–95; cf. review in La Civiltà Cattolica, 3795-3796 (2–16 August 2008), pp. 327–328.
- ^ a b "Brown, Amelia R., "Painting the Bodiless: Angels and Eunuchs in Byzantine Art and Culture", University of Queensland (2007)". Archived from the original on 12 November 2017. Retrieved 2 November 2017.
- ^ Andre, J. Lewis. "The Icons and Emblems of the Holy Angels", The Belfry: Quarterly Papers on Art, History and Archaeology, No. III, Burns & Oates, London, October 1876,
- ^ "Vinycomb, John. Fictitious and Symbolic Creatures in Art, p.30, Chapman and Hall, London(1909)".
- ^ themes, wiseowl (18 September 2019). "Eros' Iconography in Classical Times: Amor Vincit Omnia". St James Ancient Art. Retrieved 16 April 2024.
- ^ "Eros: More Than Just Cupid – My Class: Gods and Heroes of Classical Mythology – HSA020C132H 2017-18". eportfolios.roehampton.ac.uk. Retrieved 16 April 2024.
- ^ "Homan, Roger. "Jane Burden: How a Pre-Raphaelite model changed our image of angels", The Social Affairs Unit, 14 October 2005".
- ^ a b c Blair, Sheila (1991). Images of Paradise in Islamic Art. Dartmouth College: Hood Museum of Art. p. 36.
- ^ Ali, Mualana Muhammad. The Holy Qur'an. pp. 149–150.
- ^ a b "The Wonders of Creation". www.wdl.org. 1750. Retrieved 9 March 2019.
- ^ a b c d Gruber, Christiane J. (2008). The Timurid "Book of Ascension" (Micrajnama): A Study of the Text and Image in a Pan-Asian Context. Patrimonia. p. 254
- – via JSTOR.
- ISBN 978-90-04-30121-4– via JSTOR.
- ISBN 978-0-300-06465-0page 62
- ^ Mittman, Asa Simon; Dendle, Peter (2017). "6". the Ashgate Research Companion to Monsters and the Monstrous. Routledge.
- ^ OCLC 611668403.
References
![](http://upload.wikimedia.org/wikipedia/en/thumb/4/4a/Commons-logo.svg/30px-Commons-logo.svg.png)
- Proverbio, Cecilia (2007). La figura dell'angelo nella civiltà paleocristiana. Assisi, Italy: Editrice Tau. ISBN 978-88-87472-69-1.