Mater Dolorosa (Our Lady of Sorrows), Italian School, Probably 16th Century

Painting of the Mater Dolorosa (Our Lady of Sorrows), Italian School, Probably 16th Century. Via Bukowski's Auction House.

From Wikipedia:

The Seven Sorrows of Mary are a popular Roman Catholic devotion. In common religious Catholic imagery, the Blessed Virgin Mary is portrayed in a sorrowful and lacrimating affect, with seven daggers piercing her heart, often bleeding. Devotional prayers that consist of meditation began to elaborate on her Seven Sorrows based on the prophecy of Simeon... [Those seven sorrows are]:

The Prophecy of Saint Simeon. (Luke 2:34–35)
The Escape and Flight into Egypt. (Matthew 2:13)
The Loss of the Child Jesus in the Temple of Jerusalem. (Luke 2:43–45)
The Meeting of Mary and Jesus on the Via Dolorosa.
The Crucifixion of Jesus on Mount Calvary. (John 19:25)
The Piercing of the Side of Jesus, and His Descent from the Cross. (Matthew 27:57–59)
The Burial of Jesus by Joseph of Arimathea. (John 19:40–42)

Corpse Theatre in the Sacred Spaces of Italy: Guest Post by Elizabeth Harper, All The Saints You Should Know Blog

Elizabeth Harper of the fabulous All the Saints You Should Know blog has some astounding details to add to the material covered in our recent post on Sacred Italian Waxworks or The Last Judgement with Real Corpses in 18th and 19th Century Italy. She kindly agreed to write the following guest post which expands on the idea in surprising ways.

All image credits listed below. Please click on images to see larger, more detailed version!

Corpse Theatre, by Elizabeth Harper

There’s a building that’s hard to overlook on via Giulia in Rome. It’s the one with laughing skulls over the door. 

On a marble plaque at eye level, a winged skeleton holds a spent hourglass over a fresh cadaver. The plaque reads “Alms to the poor dead, which they get in the countryside.”

  “They” is La Confraternita dell'Orazione e Morte, or the Confraternity of Prayer and Death. They were a group of Catholic laymen who buried Rome’s indigent dead and this building was their oratory.

Burying the dead is a particularly important Catholic ritual because burial is linked to the concept of purgatory. Purgatory is a place where heaven-bound souls undergo a final purification before entering heaven, but in Catholic imagery it can easily be mistaken for hell. Fire surrounds writhing nude bodies. This fire is supposed to cleanse the souls just like the grave eventually cleanses bones of rotting flesh. Appropriate, since sin and flesh are often inextricable, like in St. Paul’s letter to the Galatians where he calls everything from drunkenness to sorcery a “sin of the flesh”. After purgatory, when sin and flesh are gone for good, the clean, white bones are considered at peace and safely in heaven, which is why skeletons like the one on the façade are often shown with wings. But conversely, no burial means no peace. Though it’s not entirely orthodox, folk traditions imply that the dead can find themselves stuck in a netherworld between this world and the afterlife if they’re not given a Catholic burial.

Migrant workers in the farms outside of Rome were particularly susceptible to this fate. Malaria could kill them in the midst of their work and without family or friends to tend to them, weather and animals could ravage their corpse. The brothers in the Confraternity of Prayer and Death made the trip out to the countryside by foot and gathered these bodies year-round. It could take them four days to carry the dead back to Rome on their stretcher. They did this from 1552 to 1896. Their handwritten ledgers indicate that they picked up at least 8,600 bodies during those 344 years. If they passed a parish churchyard they would bury the workers there, but if not, they would carry them back to their oratory on via Giulia.

Today, the nuns who use the oratory open it for just a few hours every week while they pray for souls in purgatory. If you happen to find the church open, a donation to the sisters yields access to the crypt where you can see the lifetimes of work done by the brothers before them. Down there, you’re likely to be alone. The erratic hours mean that unlike Rome’s famous Capuchin crypt, there’s no line of nervously giggling tourists. It’s just you, the bone chandeliers, the engraved skulls, an altar full of legs and arms, and somewhat ominously, a scythe.

The overall effect is a bit ramshackle because we’re only seeing salvaged pieces of the original crypt. When the Tiber embankments were added in the late 19th century, the majority of the crypt and the order’s cemetery were destroyed. Including, unfortunately, the crypt’s theatre.

The scythe is actually nothing more than a theatrical prop, but somehow that’s even more unnerving than the real thing.

Here are a few images of how it once looked:
  In 1763 the confraternity built a stage in their crypt. They started using the corpses they collected in tableaux staged for the public called sacred representations. If you’ve ever seen one of those Christmas manger scenes where a real Baby Jesus is depicted more or less in a petting zoo, you’ve seen a sacred representation. The only difference was the confraternity was using dead people, not farm animals. 

They staged a sacred representation every year for the week following All Souls Day. It started simply with “The Burial of Jacob”. A few flat paintings were used as scenery and a corpse played Jacob’s corpse. Specific death scenes were always popular, The death of Judith, Jezebel, and St. Paul were all staged along with a few more universal tableaux, like “the allegory that we all must die”.

Every year the productions became more elaborate. By 1790 they had life-sized wax figures playing the roles of the living, dressed in costumes designed for the occasion.  In 1802 when they staged “The Mountain of Purgatory” they built a mountain surrounded by candelabra. The figure of Justice was perched up high holding scales and a sword. Beneath him you could see souls in the flames of purgatory. One lucky soul was shown being lifted by a cherub and taken up to heaven. When staged with actual dead people, it’s hard to make a scene like this any more literal. The sacred representations were seen as a useful teaching tool that transcended language and literacy barriers.

Other churches in Rome like Santa Maria in Trastevere and the now deconsecrated cemetery chapel of the Lateran put on similar, though less elaborate tableaux. But another place that rivaled the Baroque stagecraft of Santa Maria dell'Orazione e Morte was the hospital just across the Tiber—Santo Spirito.

If you visit Santo Spirito today, you won’t find a trace of the sacred representations, but there are eyewitness accounts and engravings of the shows that were performed in their graveyard starting in 1813. The confraternity there cared for the dead from the hospital and like the brothers at Santa Maria dell'Orazione e Morte, they had access to a large number of unknown or unclaimed bodies. In the days before the medicalization of death, dying at home was considered preferable and a hospital death was often a last resort for people who were poor and alone.

After sunset, theses brothers would come collect the dead from the hospital and carry them out to the cemetery. There, they would open one of the hospital’s 24 mass graves and lower in the naked body with chains. The bodies would stay there, unless they were cast in a sacred representation. A particularly noteworthy performance in 1831 depicted the final judgment. The mass graves were opened and the freshest corpses were costumed and propped up beneath a wax angel blowing the last trumpet. Fortunately, Antoine Jean-Baptiste Thomas left us with an engraving of this particular dramatization.

Starting in the early 19th century, Rome’s confraternities started to get some pushback from the pope on their use of bone and corpses. The final nail in the proverbial coffin of corpse theatre was hammered in when Rome joined unified Italy in 1870. A strict ban on burying people in convents, crypts or hospitals was enforced for the sake of public health. One of the last sacred representations was done at Santa Maria dell'Orazione e Morte in 1880. The brothers there preformed the “Vision of Ezekiel” in secret knowing their cemetery and their performances were about to become a thing of the past. In the end, their customs were as ephemeral as human flesh. 

More on this topic can be found at the recent post Sacred Italian Waxworks or The Last Judgement with Real Corpses, 18th and 19th Century Italy by clicking here.

Image List

1.  Insignia, or stemma, of the Confraternita dell'Orazione e Morte
2. "Chapelle de l'Eglise de la Mort" Engraved by Francois Alexandre Villain after Jean-Baptiste Thomas, Wellcome Images
3-8. Photographs by Elizabeth Harper
9-13. Images of Orazione e Morte on via Giulia ; Photographs from the Archives from the Roman Society of Natural History
14. "Dramatisation of Purgatory" at Santo Spirito; Engraved by Francois Alexandre Villain after Jean-Baptiste Thomas

SOURCES: Amadei, Emma. "Il Culto Dei Morti Nella Roma Dell'Ottocento." Archivio Storico Capitolino. 1 Jan. 1957. Web. 14 Oct. 2014.
L'Arciconfraternita Di S. Maria Dell'Orazione E Morte in Roma E Le Sue Rappresentazioni Sacre. Vol. 33. Rome: Roma, 1910. Print.

Sacred Italian Waxworks or The Last Judgement with Real Corpses, 18th and 19th Century Italy

Doing research for my upcoming book on the Anatomical Venus, I came across the following choice tidbit in the excellent Waxing Eloquent: Italian Portraits in Wax (on which more here).

Italy, it explains, never developed a tradition of wax museums as we think of them; instead, it enjoyed a flowering of often macabre sacred waxworks located in confraternities devoted to caring for the dead. It continues:

Despite Italy’s lack of wax museums,the country can claim a pre-eminent role ... of transferring the profane popular amusements of such displays to pious representations that, for more than a century, attracted the devout and curious alike. They were set up by the various confraternities devoted to burying the poor and bodies that had been abandoned in the countryside… The oldest was the archconfraternity of Santa Maria dell’Orazione e Morte… to enhance the solemnity of the octave of the dead in November, the association prepared musical oratorios, artistic biers and sacred representations. The latter were staged in the cemetery under the church, which, in 1762, the provveditore Agostino Ancidoni had decorated entirely with skulls and bones “artistically' arranged to create a lugubrious mise-en-scène. It was also at this time that the representations began to be staged…”

 ... an even more macabre representation was prepared in 1813 when, in the atrium of cemetery of Santo Spirito in Sassia, the scene of the Last Judgment was staged in a singular manner. Set at the feet of a wax angel sounding the trumpet to rouse the dead and call them to the Last Judgment, at the end of the pits were the real corpses of those who had died the previous night at the adjacent hospital. 

You can read more in Waxing Eloquent: Italian Portraits in Wax, edited by Andrea Daninos; find out more--or buy a copy!--here.

Image: Santa Maria dell'Orazione e Morte, Rome; Dorli Photography on Flickr

For more on this topic, see Corpse Theatre in the Sacred Spaces of Italy: Guest post by Elizabeth Harper, All The Saints You Should Know Blog by clicking here.

Oh Santo Niño Doctor! A Guest Post by Entomologist in Residence Daisy Tainton

Following is a guest post by our entomologist in residence Daisy Tainton about one of the most enigmatic vernacular saints we encountered in Mexico: the lavishly eyelashed Santo Niño Doctor!

Oh Santo Niño Doctor!
Right my wrongs and
Forgive my sins.

This is the prayer on the back of a pamphlet about St. Dr. Baby that I found in a church in Zacatecas, Mexico.

As I write this, it has not been long since my statuette of Santo Niño Doctor flung himself from a low bookshelf in my bedroom and shattered. Was he sick of me? Was he full of my sins and wrongs, such that I no longer need him? Or should I not have put him in the bedroom, considering his youth and purity level?

During the Morbid Anatomy field trip to Mexico in 2014 for Day of the Dead, many of us noticed and were captivated by an unusual demi-saint in the pantheon. Occasionally nestled among the more typical Jesus and Virgin statues, there was a child with dark hair and wide eyes, usually seated on a particular chair with three rays of light radiating from his head, a cushion under his feet, and a Doctor's white coat.

Juarez Market in Monterey yielded a lovely molded plastic statuette of Doctor Baby, or SDB, with lovely false eyelashes and a wide, caring expression. A man with a buzz cut and tattoos all the way up to his eyeballs sold him to me, after extricating him with incredulity from a case crowded with likenesses of the Virgin, Jesus Malverde and Santa Muerte(the latter two especially beloved by the criminal and marginalized elements to which this market evidently catered). Lots of neck tattoos and thick accents in these parts. An older woman with a bag of bundled herbs asked if my friend and I were scared to be there, but I believe we made it clear that nothing seemed threatening below the surface. She demanded to know why we liked Santa Muerte, and said this saint is bad. SDB on the other hand was a saint she could get behind. She nodded her approval of my little statue.

Santos of this sort, smacking of idolatry, have a long tradition in Mexican Catholicism. This spritely saint is actually an alternate Jesus, as he began as a statue of the holy infant that was taken by a nun to a hospital and eventually, in mascot-like fashion, dressed as a child-doctor. The baby Jesus, robed in white hospital garments and accessorized with a stethoscope and black doctor's bag, became a separate entity known as SDB. The infirm, their relatives and loved ones pray to him for health and swore that he provided results. Eventually a cult-like following sprang up, with a yearly procession and celebration in his honor.

Images:

1.  Cover of Santo Niño Doctor prayer book
2.  Santo Niño Doctor statuette in Mexico
3. Santo Niño Doctor statuette belonging in author's home
4.  Santo Niño Doctor statuette in Mexico City
5. Santo Niño Doctor earrings made by the author

"The Madonna of the Monster" or The Marian Cult of “La Madre Santisima de la Luz”: Morbid Anatomy 2014 Day of the Day Tour Report by Board Member Amy Slonaker

Following is a guest post by Amy Slonaker--Morbid Anatomy Museum Board Member and two-time attendee of the Morbid Anatomy Day of the Dead Tour in Mexico. I asked Amy--who is also a bit of a dilettante in the area of religious history--to write a brief report about the phenomenon of “La Madre Santisima de la Luz” as witnessed on our Mexican travels. The information contained in her post, Amy points out, came via the world wide web, so she warmly invites any corrections or addenda; you can email them by clicking here.

The Marian Cult of “La Madre Santisima de la Luz”
The 2014 Morbid Anatomy Day of the Dead Tour was another winner that focused on experiencing the celebration of Dia de Los Muertos in Mexico. It also brought us in touch with the Marian cult of “La Madre Santisima de la Luz.” We had seen her image in a church on last year’s tour but didn’t know her name. Imagine our delight to find this prayer card amongst so many others!

In 2013, while visiting the city of Guanajuato, Mexico, we came across a unique shrine to the Virgin Mary in the Templo de la Compania de Jesus (Temple of Jesuits).



We had never seen a representation of the Virgin Mary like this one which included a fantastical monster’s head with a gaping mouth. It wasn’t until the following year, in Mexico City, that we discovered two prayer cards at the religious mall behind The Metropolitan Cathedral of the Assumption of Mary of Mexico City featuring the same monster’s head, with the inscription “La Madre SS De La Luz,” “Most Holy Mother of Light.”

Now with a name to guide us, we traced the interesting origin of this image to Palermo, Sicily, in the early years of the 18th century.

The initial account of the creation of this image was written in Palermo in 1733, and then translated and published in Mexico in 1737(1). It goes like this:

A Jesuit priest wished to have a painting of the Virgin Mary to take with him as he preached throughout Sicily. He called upon a woman who was known to have received multiple visitations from the Virgin Mary. The priest asked the woman to consult with Mary as to how Mary would like her image to appear. Sure enough, the Virgin appeared and provided a detailed description of an image that included her saving a soul from the gaping maw of hell.

After a few missteps--including a painter who didn’t know how to follow directions, and a resulting illness/miraculous healing of the woman who received the vision--a second painting was created that successfully included the Virgin’s wish for a hellmouth.

This painting was then brought to the cathedral in Leon, Mexico, in 1732. From here, a healthy cult to the “Most Holy Mother of Light” spread in the region, accounting for the image of "Nuestra Señora de la Luz" we came across in nearby Guanajuato.

But the plot thickens. We found another example of “Santisima de la Luz” on an altar in the Iglesia de San Miguel Archangel in Mexico City, above a wax reliquary for a figure labeled "Santa Rustica." This time, all the aspects of the Virgin’s requested image existed except the Bosch-like, big-mouthed, hell-monster. What happened to the fanciful fiend from which the fellow on the left should be springing?

It turns out that the notion of Mary directly saving souls out of Hell was doctrinally flawed despite being totally in line with what Mary requested during her visitation of the woman in Sicily. Scholars have noted several versions of “La Madre Santisima de la Luz” in which the hellacious beast has been covered over or with its presence omitted in the initial rendering. While some researchers opine this was to rectify any doctrinal fuzziness, another explanation may be that the appearance of the Jesuit-sponsored cult of “La Madre Santisima de la Luz” arrived only shortly before the Jesuits were kicked out of Mexico in 1767 by order of Pope Clement XIV (2). Hence, the Jesuit-promulgated “La Madre Santisima de la Luz” became expunged and replaced with a more generic Virgin.

We look forward to more sightings of images of “La Madre Santisima de la Luz”-- some of which exist in the present-day United States in parts of California and New Mexico. But we can’t help  but hope that the next shrine we see includes a huge monster head.

1. La Devocion de Maria Madre Santissima de la Luz, En Mexico, en la Imprenta Real del superior Gobierno, y del Nuevo Rezado, de Doña Maria de Rivera, en el Empedradillo. Año de 1737.
2. Dominus ac Redemptor is the papal brief promulgated on 21 July 1773 by which Pope Clement XIV suppressed the Society of Jesus.

Bibliography:

• http://www.sandiegohistory.org/journal/95spring/laluz.htm
• http://www.roman-catholic-saints.com/our-lady-of-light.html
• http://madonnasofmexico.com/

The Churches and Mummies of Mexico City and Oaxaca: Photos from the Morbid Anatomy Museum Day of the Dead Trip, 2014

The Morbid Anatomy Musuem crew has just returned from our annual Day of the Dead field trip in Mexico. This year, our trip--as always, under the guidance of Scholar in Residence Salvador Olguín--took us to Oaxaca and Mexico City, where we saw markets, mummies, churches, skeleton puppet shows, three day of the dead celebrations, and much, much more.

We have just posted a set of photographs--from which the above are drawn--documenting some of the fabulous churches, mummies and street scenes we saw whilst in Mexico; you can see the full set--at much higher quality!--by clicking here.

For more, you can see Day of the Dead celebration photos here, and photos from our visit to Enriqueta Vargas' Tultitlan-based Santa Muerte Shrine by clicking here. If you would like to be put on the wait list for the 2015 Day of the Dead trip, you can email Salvador at info [at] borderlineprojects.com or sign up for the Morbid Anatomy Mailing List (and thus receive an alert when it is announced) by clicking here.

And thanks so much to the forty or so folks who joined us on our trip this year, from such far-flung locales as New Orleans, London, Oakland, Portland, Chicago, Los Angeles, Virginia, San Francisco, and New York City! Hope you had a great time, and hope to see you again next year.

The Corpse Statue Gate of Sint Olofskapel, Amsterdam : Guest Post by Jantine Zandbergen

When in Amsterdam of late, I stumbled upon the enigmatic and beautiful gate pictured above, but could find little about it in English. Morbid Anatomy reader Jantine Zandbergen found this article in Dutch; her (very kind!) translation of it appears below. You can find out more about Jantine and her work on her website by clicking here. The photograph is my own, and the drawing comes from the original article, which can be viewed here.

Hope for a better life
The ‘Olofskapel’ (‘Olofs chapel’) originated in the 15th century, and is the second oldest church building in Amsterdam. It’s assumed the chapel was build for sailors from Norway, that’s probably why it’s named after the Norwegian king Olav who converted to Christianity among the year 1000. There are other theories about the name of the chapel though, one of them being named after Saint Odulphus, the Brabantian patron saint of dikes (the chapel is located on the ‘Zeedijk’ and ‘Seadike’).

At the end of the 15th century the chapel had been extended several times. A polygonal chapel was attached (‘Jeruzalemkapel’) which supposedly housed a copy of the Holy Grail. The chapel was torn down in 1644.

In 1917 the building lost its religious purpose. Over time it’s been used a cheese market, a food distribution center and an art contact center. The interior was destroyed by a fire in 1966 and the building now houses a conference center.

The cemetery gate
A design drawing of the port (second image down) is included in the book Architectura Moderna ofte Bouwinge van onsen tyt from 1631 which deals with the work of Hendrick de Keyser. In 1620 a cemetery was created on the Westermarkt, on the north and east side of the Westerkerk (‘Westerchurch’). The cemetery didn’t exist for long, and was moved in 1655 to the end of the Bloemgracht, now ‘Tweede Marnixplantsoen’. The gate to the cemetery on the side of the Prinsengracht is now the entrance to the Prinsenhuis next to the church. The southern gate was relocated to the Olofskapel.

Corpse statue
The sandstone statue is placed above the main entrance, it was made by Hendrick de Keyser. The caption ‘Spes Altera Vitae’ means ‘Hope for a better life’. There are other ‘corpse statues’ like this one known by the hand of sculptor Colijn de Nole: they can be found in the Grote Kerk of Vianen and the Eusebiuskerk in Arnhem. The shown corpses (a skeleton or decaying dead body) lays on a woven mat just like the skeleton above the cemetery gate. Hendrick de Keyser also portrayed the late Willem van Oranje on a similar surface, it might have been a common form of hygiene.

Anatomical Ex-Voto of Lungs from The Morbid Anatomy Library : Guest Report by Museum Studies Student Liza Young, St. John's University

Liza Young--a museum studies student at St. John's University--recently chose a Neapolitan tin votive, or ex-voto, residing in the Morbid Anatomy Library as the subject for a school research project. Her task: to take an artifact of her choosing and research its provenance, situate it historically, and write for it a museum-quaility object record. 

Below are her findings in truncated version; you can read a much more detailed report of her investigation by clicking here; you can find out more about Liza and her work by clicking here.

Anatomical Ex-Voto of Lungs from The Morbid Anatomy Library
Work Type: Italian Religious Visual Work
Title: Anatomical Votives of Lungs, or Ex-Voto
Creator: Unknown
Material: Tin
Dimensions: 3 ¾ x 4 ¼ inches 
Work Type: Italian Religious Visual Work
Creation Date: 1890-1960
Subject: Religion
Style: Catholic
Culture: Italian
Materials and Technique: Tin plate stamped with image of lungs

The artifact I have chosen for this project was discovered at a flea market in Italy by Joanna Ebenstein, the Creative Director of the Morbid Anatomy Library and Museum. This anatomical ex-voto, or votive, bears a stamped image of the ailing lungs of an unknown Catholic Italian. Anatomical ex-votos function as representations of body parts that are either in need of a saint’s blessing, or as an homage of thanks to a saint for a blessing given. The external parts of the body may be used more metaphorically. A leg may represent an injury or a request for safe travel. Eyes may create a connection between the living and the dead (not unlike darshan). Internal organs, on the other hand, tend to relate directly to a literal illness. Today they are used primarily in Greek Orthodox and Catholic practices, where they are known as tama (Greek) and milagros, dijes, or promesas (Spanish). The exact date of this object is unknown, though it is likely that it was created in the early half of the 20th century. This dating is derived in part by the presence of two golden orbs on the left lung, which indicates a specific understanding of where the individual’s disease was located, implying the existence of advanced medical practice.

Thanks so much, Liza, for this excellent report, and we hope to work with you again in the future!

Image: © The Morbid Anatomy Library

Ivory Memento Mori-Themed Rosary, Circa 1500-1525, Metropolitan Museum of Art

From the Metropolitan Museum of Art; the website explains:

Rosary, ca. 1500–1525
German
Ivory, silver, partially gilded mounts
Overall: 24 11/16 x 2 1/8 x 1 3/4 in. (62.7 x 5.4 x 4.5 cm) Gift of J. Pierpont Morgan, 1917 (17.190.306)

Each bead of the rosary represents the bust of a well-fed burgher or maiden on one side, and a skeleton on the other. The terminals, even more graphically, show the head of a deceased man, with half the image eaten away from decay. Such images served as reminders that life is fleeting and that leading a virtuous life as a faithful Christian is key to salvation.

You can find out more about this wonderful object by clicking here.