A (, in Irish "cover"Joynt (1917), p. 186) or book shrine is an elaborate ornamented metal reliquary box or case used to hold Early Medieval Irish manuscripts or relics. They are typically later than the book they contain, often by several centuries.Warner, xliv In most surviving examples, the book comes from the peak age of Irish monasticism before 800, and the extant cumdachs date from after 1000, although it is clear the form dates from considerably earlier. The majority are of Irish origin, with most surviving examples held by the National Museum of Ireland (NMI).
The usual form is a design based on a cross on the main face, with the use of large gems of rock crystal or other semi-precious stones, leaving the spaces between the arms of the cross for more varied decoration. Several were carried on a metal chain or leather cord, often worn off the belt, or suspended around the neck, placing them next to the heart and thus offering spiritual and perhaps medical benefits (the same was done with the St Cuthbert Gospel in a leather bag in medieval Durham). They were also used to bring healing to the sick or dying, or more formally, as witness contracts. Many had hereditary laykeepers from among the chiefly families who had formed links with monasteries.Antiquities, 262
Only five early examples of survive, including those of the Book of Dimma and Book of Mulling at Trinity College Dublin, and the Cathach of St. Columba and Stowe Missal. Of the St. Molaise Shrine, only the Gospels are extant; the casing is lost, but more often the reverse is the case. Other books such as the Book of Kells, Book of Armagh and Book of Durrow are known to have once had either or treasure bindings or both, but as they contained valuable precious metals they were a natural target for looters and thieves.
Characteristics and formats
The format and function of may derive from book caskets used by early Christian Romans. Both types were intended to protect sacred text or relics. It is plausible that Irish monasteries would seek to emulate the prestige and, according to the Irish art historian Rachel Moss, "splendour of Roman liturgical ceremonies".Moss (2014), p. 298 The Irish church emphasised relics that were thought to be objects frequently used by monastic saints, rather than the body parts preferred by most of the church. However, these were also kept in local versions of the house-shaped chasse form, such as the Scottish Monymusk Reliquary.Youngs, 129–130, 134–140 Another Irish speciality was the bell-shrine, encasing the handbells used to summon the community to services or meals, and one of the earliest reliquaries enshrined the bell of an unknown saint, and was probably worn as a test of truthfulness and to cure illness. It probably dates to the 8th century and was found in a peat bog near Moylough, County Sligo.Antiquities, 183; Youngs, 58–59, 129–130
As the sample size of 8 to 10 surviving examples is so small (presumably many such works were lost, mostly plundered for their precious metal or stones) they cannot be classified typologically. Their shared characteristics include that they are sealed, metal cases built to protect earlier objects of veneration originally placed in a timber core typically built from Yew wood or (less commonly) from oak.Moss (2014), pp. 298, 300 All of the later refurbishments seem to have been commissioned by ambitious clergy members, and the work carried out by single metal-workers and their workshops. In the majority of instances, the master metal worker left an inscribed signature and date of completion, some of which contain wording that hints at their artistic motivations.Moss (2014), p. 299
All extant s' contain a frontispiece containing a central cross, a reverse with repetitive openwork patterns consisting of two highly contrasted colours (such as red and black), and sides containing interlace patterns and inscriptions. Distinguishing factors include size (indicating the originally intended function as for example as private fixed shrines pocketbooks, or objects to be worn over the shoulder or from belts), and their later use. The Shrine of Miosach retains its original chain used to carry it around, while the Soiscél Molaisse and Lough Kinsalen Shrine have fittings that once held leather straps, assumed to have held the objects in place during processional ceremonies.Moss (2014), p. 300
They are to be distinguished from the metalwork treasure bindings that probably covered most grand liturgical books of the period—the theft and loss of that covering the Book of Kells (if it was not a alone) is recorded. However, the designs may well have been very similar; the best surviving Insular example, the lower cover of the Lindau Gospels () in the Morgan Library in New York, is also centred on a large cross, surrounded by interlace panels."Lindau Gospels". New York: Morgan Library. Retrieved 2 July 2021 Treasure bindings were metalwork assemblies tacked onto the wooden boards of a conventional bookbinding, so essentially the same technically as the faces of many , which are also attached with tacks to a core wooden box.
Commission and production Historians are generally confident in identifying who commissioned the shrines and their provenance. Exceptions include the Book of Durrow and the Stow Missal.Mitchell (1996), p. 6 Inscriptions on two examples (Durrow and Stowe) indicate they were for a King of Ireland.Mitchell (1996), pp. 22–23
Almost nothing is known of the metal workers who produced them. A number contain inscriptions that can be read as signatures, but that is the extent of their historical record, as even first-rank craftsmen of the time were not mentioned in annuals and were not given obituaries when they died. As craftsmen were not given a high social status, it seems many were illiterate. Some of the signatures are unclear, with instances where the scribe was tasked with writing in Latin, but did not understand how to formulate the language.Mitchell (1996), p. 7
Function basic utilitarian functions were as practical protective covers for their manuscript or relic, and to provide, sometimes portable, private centres of devotion, or were of liturgical use. The majority were intended to hold by then centuries older manuscripts, in instanced assumed to be written by major saints, such as Patrick, or legendary local monastery founders who had died 100s of years before the actual date of the manuscript. For this reason, many of the very early manuscripts owe their survival to their later, active status as relics.O'Neill (2014), pp. 7, 10 Most other early medieval Irish manuscripts were stored away in secure stone buildings, but were over the years sold, stolen or plundered, and thus lost.O'Neill (2014), p. 7
The shrines were used during both ecclesiastical and secular ceremonies, such as granting insignia of office, swearing of oaths or signing treaties. The books of Dimma and Mulling were found with inserts containing texts from masses of the dead, indicating they were used for healing purposes. The book of Durrow was periodically removed from its (now lost) Mitchell (1996), p. 28 during the late medieval and early modern periods so that it could be used to bless and cure sick animals.
Battle standards Reliquaries were often used as battle standards in medieval Ireland, with expectation that they would boost morale, protect the troops, or grant victory.Overbey (2012), p. 135Joynt (1917), p. 187Lucas (1986), p. 17 Typically the relics would be held in, or represented by, crosiers, bell-shrines or cumdachs, and carried onto the battlefield by a cleric, who would often be employed by the family as its "hereditary custodian".Overbey (2012), pp. 171–172Lucas (1986), p. 20 The most well-known used for this purpose is the Cathach of St. Columba (known as The Cathach or Battler of St. Columba), used as a battle talisman by the O'Donnell family.Lacey (1998), pp. 100–101 According to art historian Colum Hourihane, "not only did the shrine and its iconography have to instil fear into the enemy, but, more importantly, it had to instill confidence into the army of the O’Donnells following it".Hourihane (2003), p. 118 The objects were usually worn around the neck, and the tradition was that the holder would circle the area three times in a "sunwise" direction before the battle commenced. Other known to have been used in this way include the Shrine of Miosach and the Shrine of Caillín.Lucas (1986), pp. 19, 27
Clerics were allowed non-combatant status, reducing the likelihood that the reliquary would be captured. Younger clerics were usually selected, according to the historian Anthony Lucas, as a result of "prudent consideration that they stood a better chance than men of mature years of escaping with their precious burden by speed of foot should they find themselves in a tight corner in the melee." However, the holder was sometimes killed in battle; in 1497 The Cathach was captured after its keeper was slain by enemy forces. Similarly, the Book of Armagh is recorded as having been brought to battlefields, and was once recovered from underneath the dead body of its custodian.
Surviving examples are particular to Ireland.Crawford (1923), p. 75 There are eight known surviving Irish examples (in chronological order: the Lough Kinale Book-Shrine, Soiscél Molaisse, Stowe Missal, The Cathach, Shrine of Miosach, Book of Dimma, Shrine of the Book of Moling, and Shrine of Caillín of Fenagh)Moss (2014), p. 297 with a further two—of the nine extant—"house-shaped shrines", namely the 12th century St Manchan's shrine and the additions to the Domnach Airgid.Moss (2014), pp. 286, 294 All are protective enclosures intended to permanently seal off a manuscript or relic, and date from between the early 9th to the mid-16 centuries.Moss (2014), p. 294
Several of the earliest documented examples are now lost. The Book of Durrow had a metal casing dated to Mitchell (1996), pp. 5, 29 and the Book of Kells lost its when it was stolen in 1006. The Book of Armagh was given a cover in 937, which was perhaps lost when it was captured in battle and ransomed by the Norman John de Courcy in 1177.Crawford (1923), p. 76 The earliest documented example was made to house and protect the Book of Durrow at the behest of the High King of Ireland Flann Sinna (877–916). By that point, it was at Durrow, and believed to be a relic of Columba (Colum Cille).O'Neill (2014), p. 14 The shrine was lost in the 17th century. Still, its appearance, including an inscription recording the king's patronage, is recorded in a note from 1677, now bound into the book as folio IIv, although other inscriptions are not transcribed. Once in their shrines, such manuscripts were rarely, if ever, removed for use as a book.Meehan (1996), p. 13
Lough Kinale Book Shrine The earliest-known is also the largest surviving example. Dated to the late 8th or early 9th century,Overbey (2012), pp. 5–6"Enshrining The Book". Trinity College Dublin, 2016. Retrieved 26 June 2021 it was not rediscovered until 1986 when found by divers at a depth of of water in the County Longford side of Lough Kinale.Kelly (1993), p. 168 Moss speculates that it was thrown in the water to evade being taken during a local chieftain feud or before a Viking raid. The inner structure is of oak, lined with tin and bronze plates attached by nails. Its front cover contains a large central cross, five bosses in bronze, and four rounded openwork medallions containing spiral and lentoid patterns. The figures on the sides include beast heads. A 2016 valuation by the NMI priced the object at £2 million (€2.54 million).Gartland, Fiona. "Early Christian book shrine caused much soul searching". The Irish Times, 30 December 2016. Retrieved 2 July 2021
Soiscél Molaisse