Mediaeval decorated letters to colour

I’ve been lucky enough to have worked closely with the British Library for what is now decades. Many years ago I was helping the Education Department which had a lot of school visits. The problem always with such visits is how to occupy those who finish any set tasks quickly before the rest of the class. I suggested producing a series of outline drawings taken from illuminated and decorated mediæval manuscripts that could be coloured in, and then produced six of them.

Having a clear-out recently, I came across them again, and thought that they could be shared with a wider audience, hence this blogpost. They are copyright, but free for personal and educational use, simply click on the picture/link below for a high resolution pdf to print out; they’re sized for A4.

I’ve copyrighted them because they mustn’t be used by anyone or an institution to print out or use in a publication and make money from them.

Please, though, feel free to print these outline letters for your own use, for children and grandchildren, for courses, and for classes.

As the British Library’s website, including the digitised manuscripts, is still not completely available, colour images are here if possible, otherwise black and white photos or similar images are posted.

Copy the original colours if you wish, or go freestyle – they’re your letters to colour, so your choice.

The first is the magnificent letter B from the Ramsey Psalter (BL Harley 2904).

 

 

 

 

 

And the outline letter is here, click on it to download the high-resolution PDF:

Worksheet 1

David and Goliath, mediaeval manuscriptI wasn’t able to get a coloured image of the miniature from BL Harley MS 2895, but this is from a similar period and indicates the colours that would be used.

 

 

 

 

And the outline letter is here, click on it to download the high-resolution PDF:

Worksheet 2

Again, no colour copy copy of the letter ‘N’ from the actual manuscript, but a black and white image is here, and below it a similar letter in colour:

 

 

 

 

 

 

 

 

 

 

And the outline letter is here, click on it to download the high-resolution PDF:

Worksheet 3

Yet again there are no colour images available for the York Psalter; here it is in black and white:

 

 

 

 

 

And the outline letter is here, click on it to download the high-resolution PDF:

Worksheet 4

Hosea from the Worms Bible:

 

 

 

 

 

 

And the outline letter is here, click on it to download the high-resolution PDF:

 Worksheet 5

Finally, this magnificent lettering and decoration from the Lindisfarne Gospels:

 

 

 

 

And the outline letter is here, click on it to download the high-resolution PDF:

Worksheet 6

‘The Art of the Scribe’

The Art of the Scribe cover‘The Art of the Scribe’ is the latest book published by the British Library in Spring 2025. It focuses on the scripts and the illumination and decoration used in the seven major periods of mediæval and Renaissance book production. Each of the seven chapters includes information about manuscripts of those times, what they were, who they were produced by – the scribes and illuminators – and the people associated with the books. There is also a detailed second section on tools, materials and techniques for calligraphy (including analysing texts, spacing of letters, words and lines, layouts, and serifs), illumination, painting, and simple book binding.

The Art of the Scribe, a pageFor each of the seven writing styles there are clear exemplar letters with guides for writing each one – here are Uncials as in the St Cuthbert Gospel in the British Library. Both the alphabet is shown as well as the letters arranged in families that have similar strokes – this makes learning and practising the letters much quicker.

 

The Art of the Scribe, a pageIllustrations are large, often taking up the whole page as here – a page from one of the huge bibles produced at the monastery of St Martin, Tours, in France. The script is Caroline Minuscule and is a lovely dancing script, very legible, and wonderful to write.

 

 

The Art of the Scribe, a pageAt the end of each of the seven chapters are three graded projects – foundation, intermediate and advanced. This is a favourite from Caroline Minuscule – a zig zag or concertina book using text from Dorothy Wordsworth’s ‘Grasmere Journal’ describing the walk when the ‘host of golden daffodils’ was seen. The illustration along the bottom matches the text, with a few daffodils to start with and then more and more.

 

The Art of the Scribe, a pageThe second section consists of a comprehensive consideration of materials, tools and techniques; for tools and materials – what is needed, how to use them and how to take care of them. The pages here are how to mix gouache for ink and paint and how to mix repeat colours.

 

 

The Art of the Scribe, a pageThis double spread is about vellum, how it’s made, types of skin – vellum and parchment – and the differences in thickness in the skin which affects the final result in use.

 

 

 

The Art of the Scribe, a pageIncluded in the section on tools is a section on quills, quill curing and quill cutting – all clearly illustrated with excellent photographs by the British Library photographer, Jonathan Vine, and with step-by-step instructions. Just visible on the left are the final steps for laying gesso, adding gold leaf (illumination) and painting a mediæval miniature.

Here is a sneaky peek inside the book showing the seven chapters – Uncial, Caroline Minuscule, English Caroline Minuscule, Gothic Textura (Black Letter), Bâtarde, Humanistic Minuscule and Italic – and also the second section of detailed information.

‘The Art of the Scribe’ is available from the British Library bookshop, and I have a limited number of copies for sale where I am happy to write in a name calligraphically; contact me through this website for this and for the cost of p+p (it is a heavy book, so that isn’t cheap!).

 

Stanford University Calligraphy Collection – Mary Noble

Everyone associated with the Stanford University Calligraphy Collection was delighted when UK Calligrapher, Mary Noble, donated three of her artworks to the growing Collection. Mary is a calligrapher at the top of her game and specialises in innovative lettering as well as beautifully written brush lettering as shown here with ‘Et Semel …’, a Latin quotation written by Horace.

Mary’s thoughts behind producing this piece were: ‘My love affair with Rustics drew me to seek an appropriate Latin quotation that would feature all my favourite letters! As I had recently witnessed words said then regretted, this quote was perfect. The pencil translation is in Rustics-inspired letterform focusing on the strong diagonals.’

Mary’s writing can also be free and expressive as here in this quotation by John Muir. Using a ruling pen and a pointed nib, the word ‘Wilderness’, as Mary writes, required a very free form to the lettering.

She says about this piece: ‘John Muir’s outlook on life and all living things always encourages hope, and at more than a century after his death they are potent reminders of what we may lose. the word ‘wilderness’ demanded free interpretation, grounded by the contrasted line of text. The gold is to hint at secrets to be enjoyed in nature.’

Mary’s third piece – ‘What do you do for your soul?’ – shows a different approach again. Using her favoured brushes, and this time with a lead pencil as well, Mary writes that she enjoyed making every letter!

‘I was posed this question some years ago by Sue Cavendish, who was quoting a past friend in the calligraphy world. It gave me pause to think, and to enlarge the thought with the later-found proverb – ‘the desire accomplished is sweet to the soul’. Assembling this composition was my response to the question, as I enjoyed making every letter.’

We are all delighted that we have such excellent and different work from a truly inspiring calligrapher and are pleased that her work is represented in this most prestigious Collection which goes from strength to strength.

‘Maidens and Monsters’ by Chantry Westwell

How wonderful to have a whole book that focuses on women in mediæval manuscripts, but also in it being such an informative and comprehensive book. In the Middle Ages women were often put into very restrictive categories of virgin, saint, temptress and crone. Chantry enlarges these categories to Warriors, Murderesses and Femmes Fatales; Holy Women; Powerful Women; Tragic Heroines; Partners and Lovers; Mystical, Magical and Allegorical Women.

 

 

The research done by Chantry is really impressive, for example that on Salome considers that, in the Herodian dynasty, there were three women named Salome – which one was she? Intriguingly, Salome, despite her connection to John the Baptist, here holding his head on a platter, is not named in the New Testament, this happening only in the latter part of the first century by Flavius Josephus. There is, though, no mention of her suggestive or acrobatic dancing as in some stories and it is thought more likely that Herod executed John for political reasons rather than rewarding Salome for her cool moves!

 

Margaret of Antioch appears in the Holy Women section. In manuscripts she is often shown with a dragon, either with a foot on the dead body in victory or climbing out of its stomach. In fact Margaret had quite a tortuous journey before she got to this point, refusing the Roman governor of the province in which she was living resulted in her being put on the rack, beaten and raked with iron combs until her bones were exposed, attacked by this dragon and then a black demon, and also boiled in a cauldron as here – not the luckiest woman!

 

Hairy Mary, or St Mary of Egypt, enjoyed life to the full as it were until she joined a group of pilgrims, ‘servicing’ them along the way, until she had a sudden conversion. She then went into the desert with little food and eventually her skin became black, her hair white, and, in some versions, grown all over her body for modesty. In this image she really is miraculous being in the desert with monkeys!

This is such a marvellous and enjoyable book, full of information with the results of Chantry’s extensive research presented in the most user-friendly way. It is very highly recommended and not just for those interested in women, but also those who love stories, who are interested in manuscripts, and those who just like a good read!

The Stanford University Calligraphy Collection and Gemma Black

The Stanford University Calligraphy Collection is a remarkable initiative by Dr Benjamin Albritton in creating a unique collection of the calligraphy and lettering of the best calligraphers in the world. This collection is particularly significant because it is at one of the most prestigious universities already known for its focus on letters and lettering in all forms. This is truly an amazing project and all calligraphers and letterers at the top of their game are invited to take part; details here. One of those who has completely embraced this project is one of the prestigious judges, Gemma Black from Australia.

One of her ambitions since early days has been to write out the United Nations Declaration of Human Rights. This was a daunting task, but in her characteristic inspiring manner Gemma produced a series of stunning separate pages, each page devoted to one declaration.

 

 

 

 

She devised a particular and unique style of letterforms, majuscules, or capital letters, with elements of Uncials, producing a rhythm and flow to the written sections. The text is remarkably legible despite the lines touching with no space between them and with letters nested or sharing strokes.

 

 

 

 

The illustrations consist of ‘figures’ of differing heights and shapes in various subtle colours placed on a straight line with a delicate wavy shape below. These tie the whole series of separate sheets together into one harmonious whole. Gemma is shown here; behind her the series of individual declarations have been hung creating what must have been a wonderful exhibition.

To see more of this amazing body of work, click here, and here.

Trajan’s Column II

IMG_0281Trajan’s Column in Rome, completed in 113 AD, commemorates the victory of the Emperor Trajan over the Dacians. It is stunning when viewed in real life as it towers over the ruins of Trajan’s Forum and Market, being 98 feet (30 metres) high. The main part of the column consists of a frieze in bas relief which shows in great detail the preparations, movement of troops and battles that took place before the final victory, with Trajan, not surprisingly, being the tallest of all the figures in the column. There are 20 drums in all around which the figures wind, each drum weighing about 32 tons. It truly is a magnificent example of Roman engineering.

 

 

IMG_0262It is the base of the column, though, which is most interesting to calligraphers and letterers because it shows exquisitely carved Roman Capitals, regarded by many as the purest examples. It has been only recently (post written May 2024) that it has been possible to get anywhere near this part of the column to view the lettering.

 

 

IMG_4762An exhibition in spring 2024 at the Coliseum detailed how the column was constructed. Huge blocks of Carrara marble were moved from the quarries in Lunigiana sliding on wooden poles and being pulled by a team of oxen.

 

 

 

 

 

 

IMG_4764The stone drums were shaped into circles and the inner staircase cut as well. What is amazing is the accuracy of each block which had to fit on the next. The masons also had to allow for the fact that to make the columns look straight, there needed to be a swelling just below half way. This is explained in a blogpost on this website here. The huge round blocks were then loaded on to ships using a system of pulleys and a lot of labour as shown here.

 

 

 

 

IMG_4767 2Once at the forum, they needed to be put into position. The stone blocks were far too heavy to use a simple system of pulleys, and so a tower was built as here.

Either side of the column were two libraries, one for Greek texts and one for Roman, with bookshelves to store the scrolls. It was possible from balconies on these buildings to view the carvings spiralling round the column close up.

 

 

 

 

IMG_4771At the base of the column during construction was a huge wooden treadwheel. A similar one is shown carved into the family tomb of the Haterii. During the reign of Domitian (81–96 AD) Haterius was working on the construction of buildings and would have used a treadmill as the one carved on his tomb. The treadwheel had 5 men inside and ropes held by more men outside acted as brakes. There were two parallel wide poles creating the crane’s mast between which was the wheel’s axle; this all made up a strong block and tackle system.

 

IMG_4768 2This is shown more clearly here. The sheer mass of the wood being used for construction is amazing, and also the strength of the men using this machinery.

 

 

 

 

 

 

IMG_4737The spiral stone staircase carved inside the blocks led to the top of the column where there was a viewing platform. It must have been quite a sight, climbing the stairs and reaching the top for a view over Trajan’s Forum and the main Forum itself!

 

 

 

 

 

IMG_4812But, of course, it is the carvings on the outside of the column that are the true stars! Twisting round the column, with no allowance given from one stone drum to the next, a narrow carved line stands proud and separates the scenes one from another.

 

 

 

 

 

IMG_4823Here preparations are being made for the battles, with Neptune looking on benignly, no doubt giving his blessing to the campaign. The detail on the clothing, the wooden ships, the horses, a wooden bridge and building walls is really wonderful.

 

 

 

 

 

IMG_4821And even the base has the same care and attention to detail, with enviable precision of carving. Note the carefully carved garland of individuals leaves, and the metal ‘scales’ on the cuirass in the middle.

It truly is one of the wonders of the ancient world, and still astounds today.

 

 

 

 

The Benedictional of St Æthelwold

6a00d8341c464853ef01a3fcaecb6f970b-500wiA benedictional is a book of blessings given by a bishop; some manuscripts, such as the Benedictional of St Æthelwold (904/9–984), are richly decorated with gold and colour. Unusually we actually know who wrote this particular benedictional – the scribe Godeman as he included his name in a poem, probably in shell gold, placed at the beginning of the book. The poem includes the fact that the book should be richly decorated in gold and colour, as below, as instructions were given:

 

 

 

6a00d8341c464853ef01a3fcaecb8b970b-500wi-1‘A bishop, the great Æthelwold, whom the Lord had made patron of Winchester, ordered a certain monk subject to him to write the present book … He commanded also to be made in this book many frames well adorned and filled with various figures decorated with many beautiful colours and with gold … Let all who look upon this book pray always that after the term of the flesh I may abide in heaven – Godeman the scribe, as a suppliant, earnestly asks this.’

 

 

 

CIMG3078The manuscript, written in Winchester, which was where St Æthelwold was bishop, is decorated in the  ‘Winchester style’. This includes borders of acanthus leaves intertwining around circles and vertical and horizontal lines. There is much modelling and the appearance sometimes is almost 3-D. There is lavish use of gold and pages are most striking, although it could be said that the illumination on occasion almost overpowers the text. This style is seen clearly here, a copy of the beginning of the Eadui Psalter written a little later than as the Benedictional but decorated in a similar manner. This page was prepared for the Anglo-Saxon Kingdoms exhibition at the British Library, 2018–2019. There’s more about the creation of this page on my website here. And a blogpost with short films on how manuscripts were made here, including a film of gilding and painting this page.

6a00d8341c464853ef01a73d69da35970d-500wiThe potentially rather overwhelming aspect of the Winchester style is shown well on this folio. This full page miniature shows St Benedict and is placed in the book just before the benediction for his feast day. It is rather difficult to identify the central figure surrounded as it is by the gold and colour, with heavy and elaborate decoration at each corner, looking a little like shield bosses, and ones almost as elaborate halfway down the side. There are, though, as instructed by St Æthelwold, many arches in the book!

 

 

 

Screenshot 2024-05-14 at 17.43.51The lettering in the manuscript is very similar to, but not exactly the same as the Ramsey Psalter (shelfmark: BL, Harley 2904). The latter was written around the same time, and both in Winchester; the Psalter was the key manuscript used by Edward Johnston for his Foundational Hand. It is rather intriguing to think that both scribes may have been sitting next to one another in the scriptorium, and writing the letters slightly differently, perhaps even comparing notes!

There’s more information on a British Library blogpost here and it will certainly be worth looking at each page when the British Library website is up and running (this blogpost written May 2024).

 

 

St Martin’s Church, Canterbury

IMG_4594It was fortunate that, when St Augustine was sent by Pope Gregory the Great in 596, landing probably in Ebbsfleet in 597, to bring Christianity back to England, there was already an established church just outside the city. It meant that his arrival was not met with hostility as could have been the case. The reason for this place of worship was because the King, Æthelbert, had married a Christian Frankish princess, Bertha. Æthelbert restored and gave his wife an existing small Roman building for church services – it was possibly a mortuary chapel. Bertha came from near Tours, in France; two centuries before her birth, St Martin had been bishop there, and so the church for the queen was dedicated to this French saint. The tower at the west end of St Martin’s is shown here and was added in the fourteenth century.

 

IMG_4559In Bede’s ‘A History of the English Church and People’ he wrote about the church for St Augustine and his followers: On the east side of the city there was an old church in honour of St Martin, built during the Roman occupation of Britain, where the queen, who was a Christian, was accustomed to pray. Here they first began to assemble, to sing psalms, celebrate mass, to preach and to baptise, until the king was converted to the faith and gave them greater freedom to preach and to build and restore churches everywhere*. This round arched narrow doorway, now blocked up, was constricted in the Saxon period; it could perhaps have been the queen’s door; not it contains a modern statue of Bertha.

 

IMG_4577Although the church has been restored, the long, narrow Roman bricks are very much in evidence. These are in the chancel, but some Roman bricks were re-used in the seventh century to extend the church and build the nave, thus giving a larger space for the worshippers. This was the first Anglo-Saxon building to use bricks and stone with mortar; after the Romans left, buildings were constructed from wood. The Anglo-Saxon poem ‘The Ruin’ is about the remaining stone buildings from the Romans having been built by ‘giants’ such was their awe at the sizes of buildings and the way in which they were constructed.

 

IMG_4560Inside the church, looking to the west wall, the construction of the nave with brick and stone can be seen clearly. Some of the stone is limestone from Paris. There are three narrow arched windows (the one on the right is clearest) which have since been bricked up and covered by the tower.

 

 

 

 

IMG_4562The font was thought to be from when the nave was built, and if so, it would have been used to baptise Æthelbert when he converted to Christianity, but it has been found to be later. In fact it was a well head from Canterbury Cathedral cloisters; the arched Norman decoration is particularly fine.

 

 

 

 

IMG_4589There is a squint, low in the west wall, and angled towards the chancel. Those who were forbidden from entering the church and so remained outside, such as lepers, could nevertheless peer through the squint and follow the mass being celebrated. It is rather low on the ground, though, and is unlikely to be a comfortable experience!

 

 

 

 

IMG_4581The piscina is also from the Norman period as the font, and was where the water used to wash the plate and cup used for the mass was poured away.

When St Augustine and his followers, about 40 in all, arrived in Kent it is likely that they landed first at Ebbsfleet; this settlement was then on a spur of land projecting south out from the island of Thanet into the Wantsum Channel. King Æthelbert ordered them to stay where they were and then agreed to meet them, however he knew that Christians dealt in magic – perhaps he was aware of the story of Samson destroying a building single handedly – and so he met them outside in the open air. Bede records this meeting as: They came … bearing as their standard a silver cross and the image of our Lord and Saviour painted on a panel. They chanted litanies and uttered prayers to the Lord for the eternal salvation both of themselves and those to whom they had come. It must have looked pretty impressive, and no doubt with the encouragement of Bertha, the king allowed the contingent to travel on to Canterbury without any hassle, and then to have the use of St Martin’s Church for their services.

The church is now on the list of World Heritage Sites alongside Canterbury Cathedral, and a visit is highly recommended.

 

 

 

Victorian Radicals – the Pre-Raphaelites

IMG_4389The rather garish colours and attention to detail marked the work of those seven initial members of the Pre-Raphaelite Botherhood from that of their fellows. They followed the teachings of John Ruskin who encouraged getting back to nature and depicting that in finite detail. The figures in this portrait of ‘The Long Engagement’ by Arthur Hughes show the cleric looking skywards for divine inspiration perhaps, while his fiancée looks longingly at him in hope. The dark and light on their faces is a contrast emphasising this. His lowly stipend may well have delayed their marriage considerably. Despite the poignancy of the figures, the tree trunk in the foreground is perhaps more dominant than may be expected.

 

 

IMG_4391John Ruskin’s encouragement of getting back to Nature led to an almost photographic representation of foliage and flowers. The particular and carefully placed tiny brushstrokes on each leaf and the lichen is certainly not in anyway impressionistic! The time spent on depicting the vegetation in such detail must have been considerable.

 

IMG_4390But it is not only aspects of nature that were treated with such precision. The folds of fabric and the sheen of this satin or silk dress means that it looks as if it could be touched and the luxury of the fabric felt. Note, too, here the carefully depicted ferns and the hairs of the dog – what a shiny coat it has!

 

 

 

 

IMG_4387It wasn’t just men who were painting so carefully. Emma Sandys focused on portraits of women and children, and here is ‘A Young Woman Holding a Rose’. Note the detail in painting each petal of the rose, and the strands of glorious auburn hair entangled with her fingers.

 

 

 

 

IMG_4371Perhaps William Morris is the most well-known member of the Arts and Crafts movement. This is his design for wallpaper. It is an admirably balanced design, with the dark leaves and stems forming their own pattern within the design, and matched by the even spread of the bunches of jasmine flowers.

 

 

 

 

IMG_4373This enlargement shows the outline sketches of leaves and flowers before they are coloured.

The ‘Victorian Radicals’ exhibition is on in Birmingham at the Gas Hall of Birmingham Museums and Art Gallery until 30th October 2024 and is certainly worth visiting.

The Evangelists’ Symbols

12th-century_painters_-_Bury_Bible_-_WGA15724A number of saints are depicted with their symbol – St Jerome may be shown with a lion, as he removed a thorn from the lion’s paw and so it accompanied him as he worked, St Catherine is often depicted with her wheel, and St Lawrence with his gridiron, and so on. The four Evangelists are also often shown with their symbols: that for Matthew is a winged lion, for Mark a winged lion, for Luke a winged calf or ox, and for John a winged eagle. But why? How did these four symbols come to be associated with these four New Testament greats?

In the Bury Bible (above) the animals representing the Gospellers are shown in the four corners in an image of Christ sitting on a rainbow within a mandorla (a mandorla is the shape of two spheres overlapping; Jesus occupied that space between the sphere of heaven and the sphere of earth). The symbols around Christ are shown in this order – the man for St Matthew is top left (but on the right hand of Christ), the lion for St Mark below that, across the bottom is St Luke’s ox or calf, and finally the symbol for St John, the eagle, top right. All are winged and hold scrolls – the scrolls represent the writing of the Gospels.

Lindinfarne-apostleThese symbols didn’t come about by accident as they were noted by the prophet Ezekiel, 1, vv 4–14:

Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.And every one had four faces, and every one had four wings, as for the likeness of their faces, they four had the face of a man, the face of a lion on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

 

 

St._Mark_-_Lindisfarne_Gospels_(710-721),_f.93v_-_BL_Cotton_MS_Nero_D_IVIn the Book of Revelation, 4, 5–8, St John also has a vision of four animals surrounding the throne of heaven.

… and round about the throne were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast was like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

Towards the end of the second century St Irenaeus of Lyon, associated each animal to the Evangelists. The man represented St Matthew, the lion St Mark, the ox or calf St Luke and the eagle St John.

Luke-LindisfarneThe reason for this allocation is that the Gospel of Matthew starts with the genealogy of Jesus, and thus Christ as a human, his incarnation. Mark’s symbol of a lion indicates courage and monarchy, and this book starts with John the Baptist ‘preaching like a lion and Christ as king roaring in the desert’. The calf for Luke indicates sacrifice, service and strength. And finally the eagle of St John is the ‘king’ of birds and the one that flies closet to the sun and highest in the heavens and so brings the word of God directly.

 

St. John,[Whole folio] St. John, with his symbol, an eagle carrying a book Image taken from Lindisfarne Gospels. Originally published/produced in N.E. England [Lindisfarne]; 710-721.

St. John,[Whole folio] St. John, with his symbol, an eagle carrying a book
Image taken from Lindisfarne Gospels.
Originally published/produced in N.E. England [Lindisfarne]; 710-721.

These four images are from the Lindisfarne Gospels and show each Evangelist with their symbols and their names preceded by ‘Agios’ which is the Greek for ‘Saint’ in an angular runic-style script .