The Ename carillon – interior

The entrance of the west wing (image: Visual Dimension)

When entering the west wing through the main entrance door, one sees a statue of Our Lady holding her child Jesus. On the front view of the abbey, there is a statue depicted there and it is highly probable that it is this typical Saint Saviour depiction as it unites both denominations of the abbey: first (1063-1070) as an Our Lady abbey, after at (1070-1795) as a Saint Saviour abbey. Although this is an educated guess, it is supported by a wooden statue from the abbey, photographed by Prof. A. Vande Walle in the 1940s (the photo is preserved in the Beaucarne House and the KIK), that does show Christ as Salvator Mundi (characterised by holding the orb in the left hand and raising the right hand in blessing, like in the famous Da Vinci painting).

Wooden statue of Our Lady with the young Salvator Mundi (Photo: Beaucarne House, 1940s)

Under the statue, we have added the abbey motto “Diligite Alterutrum” or “Love Each Other”. Going through the portal, one enters a central staircase hall that connects to the guest rooms, a meeting room (depicted in a 1658 painting by Jan Bale), the room of the personal tailor of the abbot (acting also as doorkeeper to this west wing) and the guest’s dining room with adjacent kitchen. This central hall is described as the voorsaele by abbot De Loose in the Regulen text about the organisation of the abbey (published by Guido Tack in 1999).

The main staircase at the entrance, connecting all rooms of the west wing (image: Visual Dimension)

On the first floor, the stairs connect to guest rooms, the rooms of the abbot (as can be read from the Regulen) and also to the carillon tower.

The main staircase with the guest rooms (left), the rooms of the abbot (right) and the carillon tower (middle) (image: Visual Dimension)

We have no direct information on the structure of the Ename clocktower, so we have related to other historical carillons to find examples of the structure and the different components of the carillon. We combine this with some observations that give hints about the interior of the tower (which is square, as shown by the archaeological remains). A first observation is that the tower has three floors of equal height (4 m), measuring 3,5 x 3,5 m, that have 3 x 2 windows and one top floor with 4 x 2 louvered openings that most probably contains the bells. Many clock towers and belfries do have this structure (for example the Ghent belfry).

The Ghent belfry has a similar structure (photo: Johan Bakker, Wikimedia)

A second observation is that the floors that have windows do not have windows on the back side, while the presumed bell chamber has openings on all sides. This brings us to the assumption that the first three floors above the entrance have a stair structure against the back wall.

On the first floor, weights for the clock and the carillon drum are coming down (image: Visual Dimension)

When we enter the first floor of the tower, above the abbey entrance, we find the room of the weights. In this room, the weights of the clock and the carillon drum can be lowered over an additional floor. We assume three stone weights for the clock (each 40 kg) and a heavy lead weight for the carillon drum (1600 kg), which are secured – in case they might fall – by wooden boxes containing branches (for the 40 kg weights) and 6 wooden beams (for the lead weight). The breaking of the branches or beams should be sufficient to absorb the energy of the falling weight (otherwise the weight would go through the floor). The carillon of Tienen (Belgium) has also wooden beams that break when the drum weight (600 kg) would fall, while the carillon of Mechelen is using a pile of ceramic roof tiles as impact absorber.

The room of the weights has impact absorbers (left and right) in case a weight might fall (image: Visual Dimension)
Three small stone weights (40 kg) drive the clock and the ringing mechanisms (image: Visual Dimension)
A lead weight of 1600 kg is driving the carillon drum (image: Visual Dimension)
Stone weight from the Hasselt cathedral carillon (image: Erfgoedinzicht)
Stone weights at the Thuin carillon (photo: Bertrand Empain)
A lead weight (left) driving the Ghent belfry carillon drum (still from this video)

On the next floor, we find the automated carillon, consisting of a large bronze drum, driven by the lead weight and a clockwork, consisting of a verge-and-foliot clock and ringing mechanisms for the hour and half hour, driven by three stone weights. Pendulum clocks, although invented by Christiaan Huygens in 1656, only appear in clock towers around 1690, resulting in the addition of a second hand on the clock dial to indicate the minutes.

The bronze carillon drum (left), the clockwork (middle) and the drum weight (right) (image: Visual Dimension)

The bronze drum (with a diameter of 110 cm) has 120 rows and 60 tracks of perforations in which metal screws can be inserted, that make levers move that are attached (through twisted copper wires) to hammers that are striking the bells (in the bell chamber above). Note that the largest bell also has a diameter of 110 cm, so the drum can be raised (when installed) or lowered (when repaired or removed) in the same way as the bells (see next post).

The screws on the drum make levers move to strike the bells (image: Visual Dimension)

As this mechanical system has a certain inertia, it would be impossible to play a sequence of short notes on the same bell. Therefore, most bells are equipped with 2 or even 3 hammers to enable this.

Most clocks have multiple hammers (image: Visual Dimension)

As each hammer needs its own track on the drum, we need more tracks on the drum than the number of bells. We know from the letters of Pieter Hemony that the Ename carillon was capable of playing 1/16 notes, so most bells had multiple hammers. The system to play 1/16 notes was invented in Ghent in 1660 by father Philippe Wyckaert, in cooperation with Pieter Hemony, and already implemented in Ename before 1665. Hence, it is quite probable that Philippe Wyckaert has implemented the clock and automated carillon in Ename too.

Screws on the drum define the music that is played by the automated carillon (image: Visual Dimension)

The carillon of Ename started in 1660 with 27 bells for which 60 tracks were sufficient. We use the hypothesis that the same drum was reused in 1679 when the carillon was upgraded to 35 bells, as such drums were expensive and difficult to make. Normally, at least 68 tracks are required for 35 bells, so it is possible that the 35 bells had more than 60 hammers but that only 60 of them were connected to the drum, dependent on the music to play. When the music content changed, one could change which hammers were connected to the drum, by changing the wiring (see next post).

The weights provide traction on the different drums in the clock section (image: Visual Dimension)

Programming the drum happens from the front side, with the lower notes on the left and the higher notes on the right and the drum rotating downwards. A person standing in front of the drum was adding the screws while another (small) person had to enter the drum to fix the screws from the inside. This process could take up to a few days, so the silent week before Easter was chosen to change the music on the drum. In some places, this was done more than once a year.

Different types of screws are used to program the drum

We assume that all weights are wound up twice a day (hence every 12 hours). The stone weights can travel over more than 6 m downwards (so they lower on the average 0,5 m/h) and use a single pulley system (hence 12 m of cable). The lead weight can travel about 5 m downwards (so the lead weight lowers at 42 cm/h) and uses a double pulley system (hence 15 m of cable).

The weights use a pulley system to allow longer cable lenghts (image: Visual Dimension)

One floor higher, we assume that the carillon keyboard was situated, one floor below the bell chamber. This assumption is based upon several factors. For optimal interaction with the bells, the wires between the keyboard and the bells should be as short as possible. On the other hand, the keyboard cannot be located in the bell chamber as it is already completely filled (as attested by Pieter Hemony in a letter to abbot De Loose that any additional bells cannot be added anymore into the bell chamber).

The keyboard is situated on the third floor (image: Visual Dimension)

The orientation of the keyboard towards the centre of the tower allows to have a similar connection schema as the drum (the lower notes on the left and the higher notes on the right): this simplifies the organisation of the bells and connection of the bells to both drum and keyboard (see next post). There are 35 bells so the keyboard has 35 batons and 11 pedals, and spans 3 octaves.

Father Lucas playing the virtual Ename carillon (image: Visual Dimension)

We digitised our expert adviser and carillon player Luc Rombouts in 3D and turned him into his alter ego father Lucas, playing the virtual carillon (Aria from the Leuven carillon manuscript, dated 1756).

Aria from the Leuven Carillon Manuscript (1756)

The Ename carillon – exterior

Around 2000, we created a global virtual reconstruction of the west wing of the Ename abbey around 1665 that includes the rooms of the abbot, the guest rooms and the carillon tower.

Old virtual reconstruction

Old (2000) virtual reconstruction of the west wing of the abbey (image: Visual Dimension)

In the excavations (1982-2004) of the abbey buildings, these guest quarters can be recognised easily as the west part of the abbey complex.  In a previous blog post, we looked at the abbot who managed the abbey from 1657 to 1682 and not only commissioned important works at this west wing (such as the carillon tower) but also left a large number of documents that help us in reconstructing this period.

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Excavations of the abbey west wing in 1985 (photo: IAP)

In 2019, we have revisited this west wing with carillon tower, based upon a detailed study of the 1985-1990 excavation photos and the 1661 originals of the map and front view drawing by surveyor Jan Bale.  A good part of our work went into the reconstruction of the carillon tower, that was built between 1658 and 1660.  The 27 carillon bells were cast in 1660 by Pieter Hemony, who was residing at that moment in the city of Ghent. Twenty years later, while Pieter Hemony was living in Amsterdam, 8 extra bells were cast, which were mounted in the tower in the spring of 1679.  So we situate our reconstruction of this enlarged version of the carillon in 1680.

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The abbey west wing revisited in 2019 (3D model: Cassandre Jean)

Revisited reconstruction of the abbey west wing

Revisited reconstruction of the abbey west wing (image: Visual Dimension)

So, why does an abbey need a carillon?  Well, some abbeys did have a carillon as it was a prestigious way to indicate time.  In Europe, Benedictine abbeys have played a major role in the use and distribution of devices to measure time and to organise the daily work and prayer: water clocks, sundials and mechanical clocks (which were installed in clock towers from the late 13th century onwards). 

The division of the day (from sunrise to sunset) into 12 hours comes from the five main Office prayers that were held at regular intervals, hence dividing the day into four main blocks, each block being divided into three hours (Roman system, 12 hours of daylight) or two hours (Irish system, 8 hours of daylight).  In the High Middle Ages, the Roman system prevailed over the Irish system, yielding 12 hours instead of 8 hours of daylight.  This still can be seen in the design of abbey sundials from the Early Middle Ages.  This 3D narrative tells the story in detail.

Richard of Wallingford, clock maker and abbot of St. Albans Abbey around 1330 (British Library, Cotton Nero D. VII, f.20)

A clock tower was a key element in regulating life in a medieval abbey or city. By ringing the tower bell, it indicated when city gates and shops were opened or when church services were starting. From around 1330 onwards, tower clocks get a dial to indicate the time visually. The probably first clock dial is attributed to Richard of Wallingford, abbot of the St. Albans Abbey and outstanding clock maker (see image above). More certain is the clock made by De Dondi in Milan in 1336. These clock dials only had one hand, like for example in Oosterwijtwerd (Netherlands).

Original 17th century one handed clock dial of Oosterwijtwerd (Nl)

As the clock dial is in fact mimicking the shadow of a sundial, there is a symbolic link between the form of the hand and the cosmic structure. In the clock dial above, the sun is in the centre, while at that moment, the Catholic Church is still prohibiting the heliocentric view. So the clock dial in our abbey reconstruction is still depicting that sun and moon are revolving around the earth, like in the Bern clock tower.

The clock dial of the Bern Zytglogge clock tower (photo: Wikimedia)

The Ename tower clearly dominates the village and the message who ruled the village was very clear. Only a few generations before (1582-1615), more than half of the inhabitants of Ename fled to the Netherlands and Germany during the civil war between catholics and protestants (1578-1592), most probably as they were protestant.

The Ename carillon tower dominates the village in every way (image: Visual Dimension)
Time is indicated by a one handed clock dial, with symbols of sun and moon (image: Visual Dimension)
The hand of the Ename clock dial, based upon the Zytglogge example (image: Visual Dimension)

At the time when the Ename carillon tower was constructed and its clockwork installed, Christiaan Huyghens invented a much better clock mechanism, based upon a pendulum. Such clocks were introduced in clock towers around 1690, allowing a second hand to indicate the minutes, due to the improved precision.

Letters and documents by Pieter Hemony and abbot De Loose (Amsterdam Archive)

This reconstruction is based upon some outstanding sources. A very unique one is the set of letters (preserved in the Amsterdam Archive) that is written by Pieter Hemony to abbot De Loose concerning the conception and realisation of the first carillon (with 27 bells, in 1660) and its extension (with another 8 bells in 1679). These letters give us a lot of details on the bells (tonality, weight, …), on the bell tower, the clockwork, etc. and have been translated (from French) and published by André Lehr.

The Ename carillon is documented by a unique set of letters between the Pieter Hemony and abbot De Loose, published as a book by André Lehr

One other outstanding source, written by abbot De Loose, describes the work in the abbey, month by month, and the requirements for all people working in the abbey. As there is no person mentioned to play the carillon, we can assume that one of the monks performed this task, or maybe the church warden of the local parish church (who is also the teacher at the village school).

The Rules of the Ename abbey by Antoine De Loose (preserved by the Beaucarne House)

Eename 1665 – the school

From the middle of the 11th century to the end of the 18th century, Ename was ruled by the Benedictine abbey, located between the village centre and the river Scheldt.  So this abbey was organising the life in the village in most of its aspects.  Hence, the Ename abbey buys in 1628 a parcel of land at the central square, to organise a school for the village at the home of the churchwarden.  In other words, this person not only organised the practical aspects of the services at the Saint Laurentius parish church but provided also teaching for the children of the village.  We could identify this school on the detailed map of the village made in 1661 by surveyor Jan Bale.

Location of the school on the 1661 map by Jan Bale (Huis Beaucarne)

From 1628 until today, the location of the school hasn’t changed, although the abbey rule was suspended in 1795 and the school was transferred to the French Republic and in 1830 to the new country Belgium.  In 1984, school activities were suspended and the building is waiting to get a new function.

The Ename school at the beginning of the 20th century (image: Didier Descamps)
The school building today (photo: Daniel Pletinckx)

Historical research shows that nearly all rural schools in the 17th century were situated in an annexe of a house or public building.  This is exactly what we see on the 1661 map above, so we have reconstructed the building as a normal dwelling with a one-room annexe.  Both have an entrance to the street as suggested by the 1661 map.

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The 17th-century school is located on the same spot in the village centre and has its own access (image: Visual Dimension)
the house of the sacristan
The school is an annexe to the house of the churchwarden (image: Visual Dimension)
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The classroom is one single room adjacent to the house (image Visual Dimension)
Mother and two children at the school, by Christina Chalon (Rijksmuseum)
The schoolmaster by Bernardus van Schijndel, 1670 – 1709 (Rijksmuseum)
Teacher and 3 pupils
Teacher and three pupils in a 17th-century school by Adriaen van Ostade, 1671 – 1679 (Rijksmuseum)

In such a school, there was only one common room for boys and girls of all ages.  The teacher was sitting at his desk, helping out the children with their tasks.  Children who were performing or behaving badly were punished by a hit on the flat of the hand with a ferule.

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The classroom with the desk and chair of the schoolmaster on the left (image: Visual Dimension)
The Village School by Jan Steen, 1650-1660 (Europeana) showing a satchel in the foreground

The major tool for education from the second half of the 17th century onwards were printed schoolbooks. One of the people who was instrumental in creating schoolbooks was the father of educational sciences: Jan Amos Comenius. His Orbis Sensualium Pictus (The Visible World) was groundbreaking and multilingual. After establishing the educational programmes in several countries, he lived in Amsterdam from 1657 to 1670, when he died there.

A page of the Orbis Sensualium Pictus on clouds
Portrait of Jan Amos Comenius, Jürgen Ovens, 1650 – 1670 (Rijksmuseum)
Reconstructed staff

The story of a Masterpiece – part 4

The ivory crosier of Ename is an outstanding masterpiece of Flemish Romanesque art. It probably carries a complex and rich symbolism which makes it even more special.  Therefore we have made the crosier the main subject of the Eham 1291 educational game and virtual tour.  This game is completely based upon historical facts, but we have taken the freedom to put some causal links between some facts which are not proven by any historical source.

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The repaired crosier is the main subject of the Eham 1291 game (image: © Visual Dimension bvba)

For example, we know that at some point, the Ename crosier had been broken, but continued to be used as it has been meticulously repaired.  We know also that the local lord remained very long in power, not transferring the power to his son.  We link the breaking of the crosier to a quarrel between father and son, although we don’t have any historical proof of that, which is quite normal, even today this kind of information could remain under the radar.

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In the game, you need to get the repaired crosier to the abbot (image: © Visual Dimension bvba)

The game is a small quest for the keys of the box, in which the crosier is brought back from the goldsmith who repaired it, and can be played in an hour by a group.  In the game, the symbolism of the crosier is briefly explained.  On the front side, Christ as Saviour (Saint Saviour) symbolises the power of the abbot over his monks.

Saint Saviour

On one side, Christ as Saint Saviour symbolises the power of the abbot over his monks (image: © Visual Dimension bvba)

This symbolism is best represented by the 12th century drawing below, showing the abbot as Christ at the Last Judgement (aka Majestas Domini). The abbot is holding his staff as the symbol of this power to judge and punish monks (the knob is the the symbol for this juridical power) while the staff resembles the stick of a shepherd (that provides guidance and support for the sheep). Note the biting dragons and caged devil!

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An abbot depicted as Christ in Majesty (British Library, Arundel Ms. 91, f. 86r)

On the other side, the Bride of Christ carries a lily staff as symbol of virginity, but symbolises also the role of the abbot as caring mother, guiding and protecting his monks. At the same time, she points at the text that probably says “The Bride of Christ, trampling the neck of the dragon”.

Bride of Christ

On the other side, the Bride of Christ symbolises the care of the abbot for his monks (image: © Visual Dimension bvba)

The dragon is the medieval symbol of the evil in man, so it’s very present in many medieval manuscripts.

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King David writing, influenced by the spirit of God (dove) and the evil of man (dragon) (British Library, Cotton Ms. Nero C IV, f. 46r, 1150 AD)

Flanders_logo

This work has been partially funded by the Flemish Ministry of Culture.

Virtual Life in Ename

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Eham 1291 has animals, such as sheep and pigs, that are roaming around automatically with AI (image: Visual Dimension bvba)

In the first version of the Ename educational game – called Ename 1290 –  virtual animals where already present everywhere in the game, having some AI (artificial intelligence). One of the major improvements of the Eham 1291 game is the use of virtual humans. Although no dialogue can be started with these characters, they are influenced by the actions and decisions of the player(s) of the game.  We have introduced two kinds of interaction.

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When playing the game, you can end up at the pillory (image: Visual Dimension bvba)

The first kind are cutscenes, which in fact are small real-time movies that are played out as a result of an action of the player.  For example, if the player takes a certain object that he should not take away, the player is put at the pillory for theft, resulting in game over. This not only makes the players think about the rules of a medieval world but also shows the strict social control within a medieval village and the medieval juridical system.

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Medieval open-air court and pillory (image: Visual Dimension bvba)

A guide playing this educational game with a group of children – target group for Eham 1291 are 10-12-year-olds – can expand on such aspects as other elements of justice are also visualised in the game such as the open air court benches (vierschaar).

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The Ename timber harbour shows in one scene the work flow from supply of tree trunks to transport of the timber by boat (image: Visual Dimension bvba)

In the game, such elements have been constructed in a very readable way. For example, in the timber harbour, the production of timber is shown from beginning to end, so the guides can explain it in a very visual way.

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The carpenter finishes his beam… (image: Visual Dimension bvba)

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…but reacts if you interfere with his work (image: Visual Dimension bvba)

The second kind of interactions are changes in the behaviour of NPCs (non-player characters). For example, if you try to take the wooden beam the carpenter is finishing at the timber harbour, he will not only blame you for trying to take away this object, but also will give you extra information that is useful later on in the game.

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The ferryman gets you across the river Scheldt (image: Visual Dimension bvba)

You need to pay the ferryman to get over the river, but you also need to get back to the abbey to finish the game… So you need to find a way to get over the river yourself, which turns out not to be easy, so the game not only defies the knowledge and correct judgement of the children but also their ability to perform the physical action of getting over the river…

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3D digital goose ready for animation (3D model and images: Kvakling @TurboSquid)

Also animals are playing a crucial role in the game. For example, you only get free passage if you can divert the geese that block your way when leaving the abbey farm, without it you cannot finish the game.

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The animated geese at the abbey farm (image: Visual Dimension bvba)

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This work has been partially funded by the Flemish Ministry of Culture.

abbey gardens

VR tour of the Ename abbey gardens

On the recent Heritage Day in Flanders (Sept 10, 2017), we organised a unique guided tour on the archaeological site of Ename, using a virtual reality visualisation of the abbey gardens in 1663 and 1730.  Such a VR guided tour is one of the possible ways of providing GroupVR (see also our WTCB presentation earlier this year).

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Virtual reconstruction of the Ename abbey gardens in 1730 (image: © Visual Dimension bvba)

This virtual reconstruction of the abbey gardens in 1663 and 1730 uses spherical panoramas in a large number of points, allowing to go from one virtual location to the other and in this way, walking around in the gardens, admiring its (reconstructed) beauty from different points of view.

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Virtual reconstruction of the Ename abbey entrance in 1663 (image: © Visual Dimension bvba)

By walking around on the archaeological site in the same way, going from point to point in the physical space (indicated by traffic cones), a guide can explain how the abbey gardens looked like in a certain period, and the members of the guided group can see these virtual features through a cardboard VR viewer (in which they have put their smartphone) or on a tablet.

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A guided tour on the archaeological site VR using visualisation of a virtual reconstructions in 1663 and 1730 (photo: Veerle Delange)

Although the cardboard viewer without strap gives the best results, it turned out that tablets are the easiest to use, as they require less configuration.  In any case, all participants to the six guided tours were very confident that they were much better experiencing the site and learning about its history.

Participants VR tour

Participants to the guided tour were using both VR cardboard viewers and tablets (photo: Veerle Delange)

This approach is another way to implement GroupVR and turn 3D and VR into a support for site guides, not a replacement, with the additional benefit of social interaction and better communication between the members of the group.

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View on the garden pavilion and the fish pond in the Ename abbey garden in 1730 (image: © Visual Dimension bvba)

Interactive access to digital archives

In the last 5 years, many outstanding medieval manuscripts have been made accessible in a digital way, for example at national libraries such as Bibliothèque nationale de France (BnF) or British Library.  Also the Royal Library of Belgium has digitised many outstanding manuscripts that are of paramount importance to our research for 3D virtual reconstructions (as can be seen in this blog).  One exceptional document is the Veil Rentier, a rent book describing the properties of the lord of Oudenaarde and the rent for each parcel or service (such as transport, water- and windmills). The document resides currently in the Royal Library in Brussels.

Veil Rentier

The Veil Rentier d’Audenarde, a 13th century rent book in the Royal Library of Belgium (photo: Businarias)

This medieval document, written in 1275 and updated and illustrated around 1290, is exceptional for two reasons. First of all, it contains a wealth of drawings depicting daily life, specific sites and objects (for example the market cross that we reconstructed and documented in this blog).

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Depictions of a windmill (one of the earlierst) and a watermill next to their yearly rental cost (KBR, Ms. 1175, f. 15r)

Secondly, it is a secular document from the 13th century, one of the very few that have been preserved, giving insight in the secular real estate and customs of that time.  For these two reasons, the full document has been translated in Dutch and published in 2011.

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The harbour of Oudenaarde, with the list of taxes on transported goods (KBR, Ms. 1175, ff. 11v and 12r)

As the book has been updated and illustrated around 1290, possibly in the Ename abbey, we have added the book to the Eham 1291 game, putting it on one of the desks of the scriptorium.

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The Veil Rentier rent book in the scriptorium for updating (image: © Visual Dimension bvba)

With gestures only, a museum visitor can take the book, open it, browse through it (from folio 5 to 15) and read specific parts of the text (one hears that part of the text in modern Dutch), using the available translation by Businarias.

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Reading about the taxes in the harbour of Oudenaarde in the Veil Rentier (image: © Visual Dimension bvba)

In this way, we not only allow the general public to look at this outstanding manuscript and enjoy its unique illustrations, but also understand and appreciate the text, that provides an unprecendented window onto the daily live in Ename and its surroundings in 1290.  This new TimeGate application helps the museum not only to provide a better context for the museum objects and the archaeological site, but also to provide interactive and intellectual access to manuscripts in digital libraries, which are considered to appeal to experts only.

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Properties at Ogy (including a watermill) in the Veil Rentier; with text corrections (KBR, Ms. 1175, f. 98v)

As the museum visitor using this Eham 1291 application can also visit virtually a reconstructed windmill and watermill, these constructions depicted in the Veil Rentier get again an appealing and rich context.

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The reconstructed 13th century watermill, based upon French INRAP data (image: © Visual Dimension bvba)

Again, these virtual reconstructions allow to bring both archaeological results and images from digital libraries to the wider public, such as the splendid depictions below of a medieval watermill in manuscript from 13th and 14th century.

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Depiction of the interior of a medieval watermill around 1225-1250 (Ms. 764, f. 44r, Bodleian Libraries, Oxford)

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Interior of a watermill around 1310-1320 (British Library, Royal Ms. 2 B VII, f. 046r)

Flanders_logo

This work has been partially funded by the Flemish Ministry of Culture.

Enjoy the Ename abbey gardens in virtual reality

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The Ename abbey gardens around 1665 (image: Visual Dimension bvba)

We recently made a virtual reconstruction of the Ename abbey gardens in 1665 and 1730, which is now available onlien and in multiple forms in the context of the free exhibition Old Love at the Ename Heritage Centre.

Ename Heritage Centre

The Ename Heritage Centre and archaeological site (photo: Daniel Pletinckx)

The 3D virtual reconstruction can be superimposed on the real landscape by looking through “peep boxes” containing a transparant 3D print of the reconstruction.

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18th century peep boxes combined with 21th century VR on the 2nd floor of the Heritage Centre (photo: Veerle Delange)

Additionally, an interactive walktrough of the abbey gardens in 1665 and 1730 can be experienced with any VR headset and any tablet (and can be viewed also on any desktop).

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Ename abbey gardens in 1665 (image: Visual Dimension bvba)

Here is the 1665 tour on VR headset and tablet or desktop (for the headset version, push START on both sides before you put your smartphone in the cardboard viewer).

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Overview of the French gardens in the Ename abbey in 1730 (image: Visual Dimension bvba)

And here is the 1730 tour in the new French gardens of the abbey on VR headset and tablet or desktop.

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Garden pavilion in the French gardens in 1730 (image: Visual Dimension bvba)

 

The Ename market cross

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A medieval market around 1400 with market cross (BnF, Fr. 12559, f. 167r)

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A medieval wooden market cross (BnF, detail of Fr. 12559, f. 167r)

In the Middle Ages, a market cross symbolised the right of a location or community to hold a yearly trade fair. This right was granted by the king or emperor and was a source of income, as a tax – comparable to our VAT – was imposed on all goods sold. In many cases, this yearly trade fair took place on the day of the patron saint of the community.

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Market cross on a square in front of a church around 1320 (British Library, Royal 14 E III, f. 99r)

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Market cross in a village centre around 1375 (BnF, Fr. 1584, f. Er)

In most cases, this yearly market took place on the central market square in towns, or on the commons of villages, which was altered to have easy access for the large number of people attending.

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The yearly trade fair at Valkenburg (Rijksmuseum, Adriaan Van de Venne, 1618)

At the market cross, the rules of the trade fair were proclaimed, and the measures of length and weight displayed (as there were local differences).

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Medieval trade fair of Utrecht – note the market cross in the back (Rijksmuseum, C.L. van Kesteren, 19th century)

Today, there are only two market crosses preserved in Flanders, one in Sint-Lievens-Houtem and one in Ename.  The Sint-Lievens-Houtem market cross from the 15th century is still linked to the yearly market – attended by about 50 000 people – that has been declared Intangible World Heritage in 2010. From medieval sources we know that this cross had a wooden precursor, probably from 1256 onwards.

Sint-Lievens-Houtem

15th century market cross of Sint-Lievens-Houtem (photo: Archeonet Vlaanderen)

Yearly trade fairs in villages were typically linked to abbeys. The Sint-Lievens-Houtem trade fair was organised by the Saint Bavo abbey of Ghent, on Nov 11 and 12, dedicated to Saint Livinus. The sphere below the cross indicates that also the count of Flanders was supporting the market (which means providing physical and juridical protection and probably getting his share of the collected tax).

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The market cross of Sint-Lievens-Houtem around 1950 (photo: Collectie Robert Coppens – Erfgoedbank Land van Rode)
(photo: Collectie Robert Coppens –
Erfgoedbank Land van Rode)

In Ename, the yearly trade fair at Saint-Laurentius day (August 10) was established around 1000, when the trade settlement was flourishing. The right to hold a yearly market was transferred to the Ename abbey in 1063 when the trade settlement was replaced by the abbey. It was a major source of income for the abbey.  When the abbey was abolished in 1795, the trade fair continued, mostly as horse market.

market cross Ename

Market cross of Ename, 18th century (photo: Paul Maeyaert)

With the advent of tractors, the market disappeared in the sixties, but was revived as Feeste t’Ename, with horse riding demonstrations on Sunday and a horse market on Monday.

horse market Ename

Horse market in Ename (photo: Eddy Berte)

Although the Ename market cross has been mentioned earlier, we only have depictions of it from 1596 onwards.  The current cross dates from 1778 (the cross itself could even be from the 19th century).  But it is quite sure that a market cross was present in the centre of Ename in the 13th century, and probable already from about 1000 onwards.

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Map of Ename in 1596, on the central square we see the market cross and probably the court benches and the pilory (National Archive, Brussels)

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Detail of a map of Ename by Jan Bale, 1661 with the market cross depicted (University Library, Ghent)

For Eham 1291 (the virtual reconstruction of Ename in 1291), we wanted to make a 3D reconstruction of the Ename market cross in that time. As a basis, we use one of the three depictions of a market cross in the Veil Rentier (illustrated around 1290), more precisely the market cross of Bauffe, which was located very close to the abbey of Cambron, today Pairi Daiza.

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Market cross of Bauffe in the Veil Rentier, around 1290 (Ms. 1175, Royal Library of Belgium)

The road from Bauffe to the abbey is still called the Rue de la Croix and the market cross is depicted along this road on the Ferraris map (around 1775).

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The market cross of Bauffe on the Ferraris map around 1775 (Royal Library of Belgium)

As it is clear that the market crosses in the Veil Rentier are made of wood and as there are no wooden market crosses preserved today (even not in museums), we have based the interpretation of the drawing from the Veil Rentier (see above) on the oldest surviving stone market crosses in Belgium, France and the UK.

14th century market cross of Heaulme, the oldest surviving market cross of France

Analysis shows for example that the flower decoration of such crosses is very typical and always situated at the end of the arms of the cross (there is no perspective yet in the Veil Rentier drawings).  We have chosen to partially paint the wood, as suggested by the Veil Rentier drawing (see above).

Ename market cross 1290

Virtual reconstruction of the Ename market cross around 1290 (image: © Visual Dimension)

On one side, the cross carries the image of Saint Saviour, on the other hand the image of Our Lady, which is symbol for the double denomination of the Ename abbey.  The steps are made in the local Balegem stone.

Ename market cross 1290

Detail of the reconstructed Ename market cross (image: © Visual Dimension bvba)

In medieval times, the market cross would have been positioned in the middle of the commons (in analogy with other places such as Sint-Lievens-Houtem). Today the Ename market cross is located at one side of the market square, as was already the case in 1661.

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The Ename market cross around 1290, in the Eham 1291 game (image: Visual Dimension bvba)

 

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This work has been partially funded by the Flemish Ministry of Culture.

digitally restored crosier

The story of a Masterpiece – part 2

As we have explained in the previous blog post, the  Ename crosier is the ivory head of an abbot’s staff and has been excavated in 1995 at the archaeological site of Ename, Belgium.  This outstanding object has suffered damage in several ways, so it makes sense to find out in this second blog post how the crosier looked like in its original state. A third blog post will reconstruct how it turned into its current broken state. The fourth and final blog post about this Flemish Masterpiece will talk about its symbolism and unique character.

Evangiles de Liessies

Detail from the Evangiles de Liessies (1146) showing a 12th century abbot’s staff

First of all, the crosier is only partial and has been broken, so that the staff and the part that connected this top part with the staff itself is missing.  In the publication about the crosier by Elisabeth den Hartog, the hypothesis is put forward that this staff has been buried with a deceased abbot at the end of the 14th century and has been unearthed by grave robbers at the end of the 16th century, when the abbey was in ruin and the country in state of civil war, causing massive poverty.  As the crosier cannot be in a broken state when used as a burial gift, it is plausible that the grave robbers have broken the object, causing additional deformation and damage (both hands of the Saint Saviour figure, and the lily and left hand of the lady have been broken).  Unlike gold or silver, ivory cannot be reused easily, making the object worthless for the grave robbers, who discarded it. We will expand on this in the next blog post.

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The 12th century Ename crosier, made in ivory (photo: pam Ename)

Secondly, parts of the object are corroded, due to being buried – probably in a grave – for about 400 years.  This corrosion has erased some of the interesting fine details of the crosier, such as the head of the dragon or the text on the side of the lady.

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Most of the Lady side of the Ename crosier shows corrosion of the ivory (photo: pam Ename)

Finally, the crosier must have been broken and repaired during its active use.  The two bronze bars that traverse the object horizontally have been added to keep the broken pieces together.  Unfortunately, the man who repaired the crosier had to cut away the top jaw of the dragon to make the lower bar fit.  The lower jaw must have been broken by the grave robbers. We will discuss this in the next blog post.

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The dragon has both upper and low jaws missing (photo: pam Ename)

Some years ago, the crosier was 3D laser scanned in high resolution. Assessment of the 3D data shows a resolution of about 50 micrometer, 1/20 of a millimeter. Based on this 3D scan, we have decided to perform a digital restoration of the crosier, to be used in Eham 1291 (the new version of the Ename 1290 educational game) but also to be 3D printed for the educational department.

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The highly detailed 3D scan of both sides of the crosier (image: Visual Dimension bvba)

Digital restoration is a form of virtual reconstruction and tries to show how an object looked like in its original state and how it was probably used.  In digital restoration, we try to unravel the many clues that are hidden in the object itself, but also look at similar objects, at the time period it was made and used and at the alterations that were made.  We collected about 200 similar medieval crosiers and about 500 images from medieval manuscripts to base our reconstruction on. Here is the result, in 3D, and how we did it.  Use the annotation bar at the bottom to get a guided tour through the applied restorations

Most of the digital restoration of the broken parts (cracks, broken wrists, lily staff, corrosion) and the repair (removal of the bronze bars) is quite straight forward.  The lily staff for example, which is the medieval symbol of virginity, can be seen depicted in medieval manuscripts.  The hard parts are the restoration of the text on the lady side, the dragon and the missing part of the crosier that connects it with the staff.

lily

The bride of Christ with the lily staff as symbol of virginity (Yale MS 404, f50r, ca. 1300)

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The bride of Christ holding the lily staff as symbol of virginity (image:Visual Dimension bvba)

The interpretation that the lady is the “bride of Christ” and not our Lady is taken from the above mentioned text by Elisabeth den Hartog.

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Macro image with large depth of field through image stacking showing the text on the lady side (photos: pam Ename, image processing: Visual Dimension bvba)

The text on the Lord side is intact and nearly complete, it reads

+AN(IM)O IH(ES)U SERPENS CALCAT(UR) INIQU(ITATIS)

which means “Through the spirit of Jesus, the snake of the evil is being trampled” (text between round brackets is typically omitted in medieval writing).

The digital restoration of the text on the Lady side does require an optimal interpretation of the object (based upon the 3D scan) and its symbolism (based upon the detailed art history study).  In the publication by Elisabeth den Hartog, the inscription is interpreted as

… CHR(IST)I CALCANTIS MALA D[ELENTUR]

based upon photographs of the objects (text between square brackets is an interpretation).  The 3D scan (see above) and a detailed study of the real object, including focus stacking macro photographs of the text area, however revealed that MALA needs to be read as COLLA, so the text can be interpreted as

[SP(ON)SA] CHR(ISTI) CALCANTIS COLLA DR[AC(ONIS)]

which can be translated as “The bride of Christ, trampling the neck of the dragon”

digitally restored crosier

Both sides of the digitally restored crosier, showing the reconstructed text (image: Visual Dimension bvba)

For the restoration of  the dragon, we found multiple evidence in the 3D model that the dragon is biting the crosier, so that the neck of the dragon is well connected to the vertical part, providing the object some sturdiness and making the cutting of the ivory feasible (i.e. reducing the risk of breaking while cutting).

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Design of the missing parts of the dragon, providing sturdiness and feasibility (imge: Visual Dimension bvba)

There is plenty of medieval iconography that shows dragons and biting dragons, giving hints towards the digital restoration.  To have a sufficient contact surface of the lower jaw with the vertical shaft, we have given the dragon a beard, as can be seen in many medieval depictions of dragons.

Harley Ms. 628, f. 101v (British Library)

Illuminated capital in Harley Ms. 628, f. 101v (British Library)

Bearded dragon MET

Bearded dragon on a German 13th century crosier (Metropolitan Museum of Art, NY)

Comparison with the large set of crosier images showed that the missing part of the crosier follows the curved line, putting the decoration of the crosier at an angle to the vertical line of the staff.

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Initial (left) and final (right) design of the missing part of the crosier (image: Visual Dimension bvba)

From iconography and preserved staffs, we know that the complete staff was about 180 cm high, ending in a metal point.

Two abbots with their staff

Two abbots with their staff (Moralia in Job – 1110 – Bibliothèque municipal de Dijon)

We have no information if the staff itself was in wood or in ivory, both alternatives are possible, so we presume the staff to be in wood.  We have gold-plated some parts as this was a common practice in the Middle Ages for ivory crosiers.  XRF measurements could tell us if gold was applied on the object, but such measurements are not available yet.

Reconstructed staff

Reconstructed staff with iron pin at the end (image: Visual Dimension bvba)

The final result was 3D printed in polyamide on scale 1/1 so that it could be mounted on a wooden stick, for the educational department.  The digital restoration was performed through digital sculpting by Ewout De Vos for Visual Dimension bvba.

3D print next to the real object

Ewout De Vos holding the digitally restored crosier next to the real object (photo: Visual Dimension bvba)

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This work has been partially funded by the Flemish Ministry of Culture.