Archive for the 'Religion' Category

The Spice of Life, the story of Salt and Pepper

Geology and Biology

Spice Box, 19th century

Spice Box, 19th century

Salt is the only edible rock, one of its many contradictions. The mineral is formed by the violent coupling of sodium, a highly volatile metal that bursts into flames on contact with water and chlorine, a poisonous green gas. Rock salt occurs as a solid deposit that can be mined, or is formed by the evaporation of seawater. Salt crystals are cubic in shape and in this crystalline form are called halite.

The globe is covered with salt. The oceans are 3.5% salt and sodium compounds comprise 2.6% of the weight of the earth’s crust, which is richly veined with seams of halite and riddled with salt-lined caverns. All life came from the sea. Even our own bodies are largely bags of brine supported by bone. Our blood, sweat, tears and semen are all salty.

Salt Mythology

Saltcellar, c1850

Saltcellar, c1850

Early fables confirm the psychological importance of salt to ancient cultures. There are many Norse versions of ‘Why the Sea is Salt’ and a similar folktale, ‘The Magic Mill’, comes from Greece. A mysterious stranger instructs a poor man, on the road to the Dead Men’s Hall, to trade food for the hand-mill kept behind the entrance gate of the Hall (or Hell). The mill has magical properties and with it the poor man and his wife are able to grind out everything they need. The man is eventually persuaded to sell the mill to someone who does not know how to operate it. The new owner takes it to sea, commands it to grind salt and is unable to stop it.

‘Love like Salt’ probably originated in India but variants are found in Germany and England, where it became the source for Shakespeare’s King Lear. A loving daughter is disowned by her father because she says she loves him only as much as the salt in her food. Much later he is invited to a grand wedding feast where the food, prepared without salt, is bland and tasteless. The king realises his mistake and the bride reveals herself to be his estranged daughter.

Salt as Symbol

Spicebox c1900

Spicebox c1900

Salt has powerful symbolic meanings all over the world. In Japanese Shinto belief it is revered for its power to cleanse and purify. It is scattered on thresholds to ward off evil and offered in tribute to ancestors. In Aztec Mexico the goddess Huixtocihuatl presided over salt and salt water. The God of Israel’s bond with the Jewish people was an eternal ‘Covenant of Salt’ (2 Chronicles 13: 5). When Christ described His Apostles as ‘the salt of the earth’ (Matthew 5: 13) he was probably alluding to their purity and strength in the face of corruption. At pre-Reformation baptisms the priest put hallowed salt into the infant’s mouth to

‘signify the spiritual salt, which is the word of God, wherewith he should be
seasoned and powdered that thereby the filthy savour of stinking sin should
be taken away’.

In ancient Greece, in Russia and still throughout the Arab world salt represents friendship and hospitality; the communal eating of bread and salt creates an unbreakable bond. The Bedouin will never fight someone with whom they have shared salt. The spilling of salt is a bad omen. In his painting of The Last Supper Leonardo da Vinci shows Judas Iscariot upsetting a saltcellar. After spilling salt we throw a pinch over our left shoulders to ward off evil. An Indian myth suggests that every grain a woman spills during her lifetime must be swept up with her eyelashes in Paradise.

Salt and Geography

The quest for salt is primal. Carnivores obtain it from the meat they eat but herbivores must seek out exposed salt deposits to lick in order to maintain a dietary balance. Humans need to eat salt but we also crave more than we need, since it enhances the sense of taste. Salt has always been a sought-after commodity, mined for millennia. In 1573 a dried but well-preserved body of a man wearing brightly-coloured, woven clothes was excavated at Hallein, near Salzburg (the names mean ‘salt works’ and ‘salt town’) in Austria. The man was an Iron Age Celtic salt-miner, around 3,000 years old. The Romans referred to Celts as Galli (Gauls) from ‘hals’, the Greek word for salt. The provinces of Galicia, in both northern Spain and in Poland have the same root – land of the salt people. Elsewhere in Europe, place names such as Moselle in northeast France and Salies-de-Béarn in the southwest, Salsomaggiore in Italy and Spanish towns prefixed ‘Salinas’ commemorate their associations with salt production. Britain’s largest deposits of salt were formed beneath Cheshire 220 million years ago. The names Nantwich, Droitwich, Norwich and Sandwich denote places where salt is found.

Maracas Salt & Pepper Shakers, c2007

Maracas Salt & Pepper Shakers, c2007

Salt is mined but it may also be farmed. As early as 6,000 BC the Chinese harvested the salt crystals left when the brackish waters of Lake Yungcheng in Shanxi Province evaporated in the summer sun. The ancient Egyptians made salt by evaporating seawater in the Nile delta. A salt garden is laid out as a chequerboard of wide, shallow basins on the seashore. These fill with a controlled amount of seawater that evaporates to a concentrated ‘pickle’. Evaporation needs plentiful hot sunshine; the major producers of traditional solar-dried salt are in Africa and India. The cubic crystals of common salt are produced from boiled brine.

Salt in Politics

Salt & pepper shakers, c1950

Salt & pepper shakers, c1950

The desire for salt has been harnessed to social and political ends throughout history. A salarium was a special payment for salt made to soldiers of the Roman Empire. The term ‘salary’ is now used for all work-related payment. In 1343 the French king set up the Gabelle, a tax levied on salt traders, following Arab practice. Hugely unpopular, it was one of the causes of the French Revolution. Though briefly quashed, Napoleon revived it to pay for his campaigns and it was only finally abolished after World War II. Wars have been fought over salt and control of the salt trade regularly tipped the balance of power. The Dutch made peace with Spain in 1609 because of their dependence on coveted Spanish supplies of salt from Portugal and the Caribbean.

Under British rule India was forced to buy imported salt; making salt was illegal. In 1923, a century after the abolition of salt tax at home, Britain doubled the Indian salt tax. Mahatma Gandhi hit upon a brilliant form of peaceful protest against British rule. He and his followers set out on a three-week pilgrimage to the sea and on 6 April 1930 reached Dandi Beach in Gujarat. Having taken a ceremonial bath in the sea as a ritual cleansing, they gathered and distributed the salt incrustations free of tax, activities that were rapidly copied by others. These symbolic actions helped to hasten Indian independence.

Salt and Food

‘Sal sapit omnia’ (Salt flavours everything)

Rubik's Cruet Salt Mill, c2008

Rubik's Cruet Salt Mill, c2008

The ancient Egyptians included salt and salt-preserved birds and fish as funerary offerings in tombs from the 3rd millennium BC. In Europe the Celts pioneered the use of salt as a preservative and were probably the first people to make salt-cured hams from the legs of wild boar. Over the barren winter period hunting was curtailed and stores of fodder were not sufficient to feed farm animals. Throughout the Middle Ages and up to the 18th century, an annual slaughter of livestock took place in late autumn. Legs of pork and venison were caked in rock salt for weeks, which both dried and preserved them, free from bacterial decay. In the days before refrigeration ocean-going fishing fleets discovered that they could preserve their catches for many weeks by salting them. The word ‘salad’ derives from the Roman custom of salting leaf vegetables.

In the Middle Ages fine table salt was expensive and always in short supply. At great feasts salt was presented in elaborate silver vessels. Later these were decorated with marine motifs or gods of the sea. These saltcellars or great ‘salts’ were placed at the top table for the host and his principal guests. Lesser mortals, who sat further away, were said to be ‘below the salt’. Since salt corrodes silver, silver salts had to be lined with non-reactive gold and were later fitted with blue glass liners. Glass and ceramics and eventually plastics proved more practical and affordable materials from which to fashion receptacles for table salt and spices.

Condiments

Chef’n g’Rabbit Salt & Pepper Mills, c2008

Chef’n g’Rabbit Salt & Pepper Mills, c2008

By the 18th century great salts had disappeared. Individual ‘trencher’ salts that sat beside each diner’s plate had already been in use for centuries. Saltcellars or shakers were joined on the dining table by pepper casters and mustard pots, often sitting together on a little tray or in a holder. Black pepper (piper nigrum) is a flowering vine native to South India. During the Middle Ages, while Italy and later Portugal controlled (and taxed) the spice trade from the Indian subcontinent, pepper was a luxury only available to the wealthy. Pepper berries are harvested when green and unripe, blanched in hot water and dried. The outer fruit shrinks, wrinkles and becomes black. White pepper is the seed of the same berry, stripped of its outer skin. Unripe green pepper berries and ripe red ones can be preserved in brine and vinegar. Different species of the mustard plant yield tiny red, black or yellow seeds. Mustard thrives in temperate countries such as England and Hungary, as well as India.

Stella Beddoe, Senior Keeper and Keeper of Decorative Art

The Countess of Huntingdon’s Church: a changing face in North Street

Countess of Huntingdon's Church, North Street, after 1871

Countess of Huntingdon's Church, North Street, after 1871

141 years ago today,  the newly rebuilt Countess of Huntingdon’s Church opened in North Street. This photograph, taken shortly after it reopened in 1871,  shows how it dominated the view south from New Road.

The church was originally founded as a small chapel in 1761 by Selina Shirley, the Countess of Huntingdon. Funded by the sale of her jewellery, the chapel attracted numerous followers and was enlarged several times over the next 50 years. By the 1840s, the building featured a neoclassical facade with Ionian columns. Architecturally, it was similar to the nearby Unitarian Church in New Road.

Countess of Huntingdon's Church, North Street, c1869

In 1870 the church was completely rebuilt by John Wimble in flint and grey stone. The church reopened in March 1871 and was initially popular. Its congregation declined during the 20th century, however, and it closed in 1966. The spire was dismantled in 1969 and the remainder of the building was demolished in March 1972. Prior to demolition, the Borough Surveyor’s department took several photographs of the interior of the building. These are now held in the Royal Pavilion and Museums’ collections, and can be viewed on our Image Store.

Interior of Countess of Huntingdon's Church, 1969

Interior of Countess of Huntingdon's Church, 1969

Kevin Bacon
Digital Development Officer

Object of the Month — Nativity Icon, 19th century

Icon painting, 19th century (FA001101)

Icon painting, 19th century (FA001101)

The nativity scene shown here is a Russian icon dating from the 19th century. It is part of a small collection of icons bequeathed to Brighton Museum & Art Gallery in 1967 by Miss Edith Overton Wybergh, whose father was the last English chaplain in Moscow. The word ‘icon’ means image.  In everyday language we often describe an object or a person as an ‘icon’, but in art history the word is used chiefly for an image created to aid devotion in Eastern Orthodox Christianity.

At the centre of the picture sits the Virgin Mary. In accordance with tradition, she is dressed in a blue undergarment and a red cloak. Her hand is raised in a gesture of communication. Behind, in a black cave (black symbolizing both hell and the grave), is the infant Christ. An ox and an ass bow down before him, as foretold by the prophet Isaiah. God the Father sits above, and sends down the Holy Spirit via three rays of light, reminding the devout of the Holy Trinity. Mysteriously, the image shows only two of the three kings approaching to present their gifts. They have been following the elaborate star of Bethlehem which shines above the rocky landscape. Below the kings, Joseph is being tempted by the devil (disguised as an old shepherd) to break off his betrothal to Mary because she has given birth to a child not fathered by him. The scene in the bottom right-hand corner shows the infant Christ being bathed. This scene has no source in the Bible, but frequently occurs  in icons depicting the nativity.

The icon describes not just the time immediately surrounding the birth of Christ, but alludes to events in his later life: the font-like basin in which he is to be bathed makes us think of his baptism. The tight swaddling bands look like a shroud and his crib is strangely coffin-like; these point to his death, as does the black cave in which he lies.

All icons are considered miraculous, but certain icons are believed to be able to work miracles. In particular, icons of the Virgin and Child have been attributed with healing powers. A legendary icon said to have been painted by St Luke is believed to have saved Constantinople from bring conquered by enemy forces on several occasions.

Icons still play a central role in Orthodox religious life. They are displayed in churches, particularly on the screen (iconostasis) which divides the sanctuary from the rest of the church. In the home they are given pride of place in what Russians call the ‘beautiful corner’. They are taken on journeys, and are displayed in processions on feast days.

In religious practice, it is not the icon itself which is venerated, but what it represents: the spiritual, not the material world. The fact that the icon does not depict the real world has resulted in its distinctive pictorial language: conventions of space and time can be ignored. Thus, important figures are shown as larger than unimportant ones, and panels often show not just one moment, but a whole series of related events. Because the image represents an ideal universe, there is no artistic license. The artist follows patterns set down in centuries-old descriptions and sketchbooks. A religious schism in 16th century Russia occasioned a strict set of rules for the painting of icons, in part to prevent Western artistic influences from creeping in. Every aspect of the image is regulated; every gesture, every colour, has a meaning, or several different meanings. Colour symbolism, for instance, is complex, and each colour can have many meanings. We can take as an example the Virgin’s dress: blue is the colour of purity, but also of humanity; red is a royal and divine colour, but can also signify sacrifice.

The earliest surviving icons date from the 6th century AD, and are housed at St Katherine’s Monastery on Mount Sinai, but it is claimed that St Luke painted the Mother of God during her lifetime, thereby creating a model for icons of the Virgin which is still in use. Also dating from the 6th century is a legend that Christ sent to a contemporary king an image of himself, a cloth with an imprint of his face. This became known as ‘The Image not made by Human Hands’, and is often reproduced on the traditional wooden panels.

At various times throughout history, the veneration of icons has been forbidden, resulting in the loss of untold numbers of works. Sometimes the reason was religious: in the 8th century it was decreed idolatrous to adore a physical object, and a century-long period of destruction (iconoclasm) followed. At other times the reason was political:  for part of the 20th century, the church was banned in Russia, and mountains of icons were put on the fire. Many Russians who fled the Bolshevik revolution took icons with them to the West, and often had to sell them to survive. With the fall of communism, these icons are again eagerly sought by Russians, for cultural as well as for religious reasons.

Karen Wraith
Volunteer

Next Page »


Published this Month

June 2012
M T W T F S S
« May    
 123
45678910
11121314151617
18192021222324
252627282930  

Categories

From the Archives

Brighton Museums on Historypin

See what I've pinned on Historypin

flickr: Royal Pavilion & Brighton Museums' photostream

15_JP3_0371

40_JP3_0461

30_JP3_0428

More Photos

Twitter: BrightonMuseums


Follow

Get every new post delivered to your Inbox.

Join 42 other followers