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Snezhana FILIPOVA COMPARATIVE METHODOLOGY of the HERACLES’ KNOT and ITS MEANING in MACEDONIAN MEDIEVAL ART

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Snezhana FILIPOVA COMPARATIVE METHODOLOGY of the HERACLES’ KNOT and ITS MEANING in MACEDONIAN MEDIEVAL ART ПАТРИМОНИУМ.МК, година 9, бroj 14 / 2016 УДК: 7.033(497.7) Snezhana FILIPOVA COMPARATIVE METHODOLOGY OF THE HERACLES’ KNOT AND ITS MEANING IN MACEDONIAN MEDIEVAL ART Keywords: Heracles’ knot, protective function, fresco, sculpture, illuminations, Macedonia, Balkans, medieval art Abstract: Almost every major world religion has acles ‘knot was very popular in Byzantine architec- practices or traditions related to the magic of the ture, at least in the 12th C. One of the most famous knot. The symbolism of the knot can be followed with- manuscript with the Homilies on the Virgin Mary was in and outside its religious use. In the middle Byzan- written by James Kokkinobaphos in the first half of tine period this motif has been used on twin columns, the 12th C. and represents the symbolic building of a which indicates it has preserved its ancient protec- five domed church inhabited by the Virgin, the Holy tive power and received new religious meaning. It Apostles, flanked by two prophets. The four double goes not only for the Christian but also for Muslim columns of the western façade of this Church are in (as proved by the Ulu Mosque in Bursa, 1399) and the mid portion decorated with Heracles’ knot. Jewish temples. Heracles’ knot was used in the Chris- tian churches usually within the openings of the sa- There are many Medieval churches and church cred space or parts of the floor that approaches the furniture, along with decorative sculpture that bear sacral space. It is very common and long lasting in the sign of the knot as a kind of protection from the Macedonia -St. Sophia, Ohrid, 11th C. and 14th C., evil. Some scholars consider Heracles’ knot as icono- St. George, Kurbinovo (1191), frescoes; window col- graphical symbol and not abstract decorative motif. umns from St. George, Staro Nagoričino (11th C.) and Mlado Nagoričino (late medieval period), St. Sophia, Let us start from the Ancient period. In many cul- Ohrid, 14th C. ambo, and lasts until the 15th C. (St. tures the tying or untying of knots marks moments of Kosmas and St. Damian, Ohrid, wooden iconosta- transition, either from maiden to married woman or sis). Sofia national History Museum keeps the Ohrid from life to death. The untying of knots is sometimes archbishopric embroidery, purple with gold, with the related with the easing of childbirth, or with radical 1 representation of the Holy Communion of the apos- solution of problems (as Alexander the Great did). tles, where only one frontal column of the ciborium The marriage-knot or as it is otherwise named the above the table has very large Heracles’ knot. It was strong knot of Heracles (a hero in Greek mythology given as gift to the Archbishop of Ohrid from the Em- renowned for his strength and courage, best known peror Andronik Paleologos in the late 14th C. There for completing his 12 labors) is created by two inter- are also iconostases in Serbia that use Heracles’ knot twined ropes. It originated as a healing charm in an- (Žiča iconostasis,13th C.). In the Greek churches cient Egypt, continued to be used in ancient Hellenic Heracles’ knot was used in the churches and cities cities and colonies, and in The Roman Empire as a that show influence of Romanesque art (the cathedral protective means, a wedding symbol, and a symbol of Mystras, churches in Arta, Nafplion, sarcophagus of bride’s virginity. of St. Theodora (empress Theodora, Church of St. Sometimes even the Heracles’ and Gordian knots Theodora, Arta, and sarcophagi from Thessaloni- are used as synonyms, which may be related to the ki) etc. Churches with Heracles’ knot on the frontal image of Alexander as hero like Heracles and also façade portico can be seen painted in several Byz- to Alexander’s representation on the coins with the antine manuscripts (Homillies which shows it was lion’s skin over his head and shoulders, similar to quite common in Byzantium.) Yet, these churches are related to feasts and most important saints in Chris- 1 tian religion. Illuminations also show that the Her- https://www.britishmuseum.org/explore/highlights/high- light_objects/gr/g/gold_diadem_of_twisted_ribbons.aspx 107 1. Ivory triptyh, middle section, 10th C., 2. Steatite icon, Koimesis, 2nd half of the 10th C., State Library Berlin Kunsthistorisches Museum Vienna the image of the other hero in art. Then we face the In the middle Byzantine period this motif has been main differences between them: Alexander the Great used on twin columns, which indicates it has pre- solved the seemingly insoluble problem of the Gord- served its ancient protective power and received new ian Knot. Instead of attempting to untie it as everyone religious meaning. It goes not only for the Christian else had done, he just split the knot with his sword. but also for Muslim (as proved by the Ulu Mosque in Heracles cut off the head of the Hydra, just to have Bursa, 1399)3 and Jewish temples. two grow back. On one hand an easy and intelligent Pliny in his Natural History notes the belief that solution and on the other: complication of the prob- wounds heal more quickly when bound with a “Her- lem, or never ending story. cules knot”.4 Its popularity in Hellenistic jewelry sug- Willeke Wendrich points out that in Egyptian fu- gests that it was thought to have the power to avert nerary literature the term Tzt mostly refers to the reef evil. Almost every major world religion has practices knot which is also the type of knot that is consistently or traditions relating in some way to the magic of the depicted in skeuomorphs. “The rich associations and knot. The symbolism of the knot can be followed out- sign play in the Egyptian language enable the use side its religious use, and was a very common sym- of the symbol for ‘knot’ as determinative and even bol in Medieval and Renaissance love tokens.5 It was replacement of the verb Tzj, ‘to lit up, to rise’ and also in use in Byzantium, especially in architectural the verb Tz, ‘to create’ or ‘to build’ may even have sculpture and can be traced also in manuscripts with a closer etymological connection to the concept of presentation of architecture. The byzantine knotted knotting.”2 It is interesting here to mention that in column has specific associations with those of the Macedonian language the word or sound Tz is still temple of Solomon.6 in use to denote that one is stressing his astonishment by something done or said by someone else, maybe actually expressing the notion God help us? 3 Filipova Snezana, “The cult of St George and the po- litical situation in Macedonia in the Middle Ages”, MN16, Some scholars consider Heracles’ knot as icono- (2001), 18-37, fig. 1. graphical symbol and not abstract decorative motif. 4http://en.wikipedia.org/wiki/Reef_knot#cite_note- plinynh-9 2 Willeke Wendrich, Entangled, Connected or Protect- 5 http://symboldictionary.net/?page_id=2006 ed? The Power of Knots and Knotting in Ancient Egypt in: 6 Joli Kalavrezou Maxeiner, “The Byzantine knotted col- Szpakowska, K., editor, Through a Glass Darkly: Magic, umn”, Studies in honor of Milton V. Anastos, 1985, 95-103. Dreams, and Prophecy in Ancient Egypt, Swansea, The This was the first largest building erected by the Classical Press of Wales, Wales 2006, 243-269, 262. Israelites and since they had no experience in the practice 108 4. St George Staro Nagorichane, western bifora, 11th C. or late 3. Steatite icon, St. George, Vatoped Monastery, 12th C. In the Bible there is detailed explanation of the 4a, St. George, western facade biphora temple and its architect along with the frontal bronze tian motif, for only who respects the boundary, and pillars and capitals.7 Solomon had two columns placed does not leer at the unknown is guaranteed salvation. in front of his temple guarding the entrance to the They served as a disciplinary measure and marked an sanctuary named Jachin and Boaz that according to the impending exclusion. Septuagint translates as accomplishment and power.8 Together, they are supposed to allude to God’s promise There are numerous examples of synagogues that to David: “In strength shall I establish thy kingdom.” employ Heracles' knot usually on door lintels. I will The traditional Masonic interpretation has been to take mention the following: them as a unit. In Kabala the pillar on the right is called Capernaum synagogue, eastern Galilee, was rich- the pillar of Mercy, the Pillar on the center is equilibri- ly decorated with a variety of symbols, of both a Jew- um (sometimes mildness), while the pillar on the left is ish religious nature and from the Roman and pagan called severity. The pillars symbolize the ancient Faus- tradition. Above the central door there was an arch- way whose keystone (5 or 6th C.) had a seashell dec- oration centered in a wreath whose ribbons, tied in of architecture Solomon sought the help of Hiram, the a Hercules knot, were held by eagles. Werlin thinks Phoenician king of Tyre. Hiram supplied cedar wood this defaced birds might be doves and not eagles, like from Lebanon and skilled builders. The Temple showed in some Christian sarcophagi. 9 the characteristics of Phoenicians architecture: details like the pillars called Boaz and Jachin in the forecourt have Lintel of the Bet Midrash of Eliezer ha-Qappar, their exact counterparts in the temples of the pre-Israelite Dabura, northern Golan, depicts in bas-relief two ea- Canaanite population (e.g. the temple of the 20th-19th gles, in the beak of each bird is the tail of a snake.
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