Instituto De Estudos Medievais Da Faculdade De Ciências Sociais e Humanas – Unl

The term Minimum Intervention, together with the idea of (ir)reversibility, had became a mark in the History of Conservation, attesting one of the most relevant effect from contribution of Analytical Sciences in conservation field-recognising intervention impact at medium-long time. The term was largely discussed, mostly used in the bibliography since the last quarter of 20 th century and incorporated for the most part of restoration practices. However, practice claims for debates, always-unfinished debates, due to its subjective character-perception of conservation degree (diagnostics), decision about treatment (intervention) and other contextual considerations (ex. Ethics). This communication presents the result of a systematic study over manuscripts, at codex format, to acquire a quantitative method of reaching stability and degradation parameters, of support and structure, to which we can connect (legitimate) intervention degrees. The manuscripts in case study are typologically related to factice codex and Dom Manuel´s Foral Charts, where we can find pendent seals as a constant particularity and also a regular predicament that stay right between stability and identity.

A nossa reflexão incide sobre a imagem do ‘Monge escriba’ que preenche a primeira
inicial do manuscrito Bíblico, ANTT, Lorvão 45, traduzindo um exercício de análise
apoiado no método panofskyano de herança aristotélica, nos conceitos menos
estratificados de imagem de Jérôme Baschet e na perspectiva da imagem como possível
resultado de um sentido múltiplo ponderado, ensaiado por Jean Wirth.
Várias imagens do 'Monge-escriba', de Bíblias do mesmo período, são comparadas com
outras de períodos anteriores, no sentido caracterizar o sistema de padrão que relaciona
a imagem do Escriba (como scriptor) com a figuração de Jerónimo (Doutor da Igreja).

Medieval scribes complained of the difficulty and physical effort of the long and hard labour of illuminating or copying manuscripts with the dim light coming through the windows of the monasteries 1. We can make some interesting reflections on the characteristics of that light. It would reach the working table at an extreme angle 2, similar to a raking light, modelled by the orientation of the room and time of day. The position of the scribe and the angle of incidence of the light source are not clearly attested by written sources, but may be found in iconography 3. It is not rare to find the scribe or copyist monk depicted as seated in profile at their working table, sometimes framed by the arches of the cloister 4. When illuminated in the same way, with light from the side as it would have been in a Scriptorium, i.e. more parallel to the parchment (‘grazing’ or ‘raking’ light), a manuscript can expose an extraordinary dimension – texture. If this seems redundant, imagine the difficulty in following lines ruled with a punctorium (blind ruling) without such raking light (Figure 1). Such light could also help when painting, where overlapping strokes can be better controlled because of similar lighting. In modern reading rooms the lighting is generally more diffuse and homogeneous, and in consequence the surface texture of a manuscript is not perceived in the same way.

Medieval manuscripts can be described as documentary sources that reveal the religious culture of the West. Since the first centuries of Christianity, the Holy Books have been progressively used to reinforce religious convictions and religious authority, which in turn have been increasingly adapted to the demands of society. Having survived several intellectual and even religious changes, medieval liturgical books today – in museums, libraries and archives – reveal the cumulative result of audience receptivity. Finally, conservation environments are explored as focal points where material evidence can be assessed to maintain traces of their identity and multidisciplinary significance, thus guaranteeing their continuity through time.
R
ésumé
Les manuscrits médiévaux peuvent être décrits comme des sources documentaires qui révèlent la culture religieuse de l’Occident. Dès les premiers siècles du christianisme, les Livres sacrés ont été progressivement employés pour renforcer les convictions religieuses et l’autorité religieuse, elles-mêmes toujours plus adaptées aux exigences de la société. Ayant subsisté à plusieurs évolutions intellectuelles, voire religieuses, les livres liturgiques médiévaux présents dans les musées, les bibliothèques et les archives révèlent aujourd’hui le résultat cumulatif de la réceptivité des auditoires. Enfin, ces environnements de conservation sont explorés en tant que points d’intérêt où les preuves matérielles peuvent être évaluées afin de conserver des traces de leur identité et de leur importance multidisciplinaire, ce pour garantir leur pérennité.

During the Middle Ages, the transmission of biblical texts acquires a particular
meaning in the history of Western culture. Biblical writings clearly
reflect the dynamics of progressive compilations, revisions and translations,
and the individual copies of the Bible thus embody specific cultural
identities, witnessing specific contexts of their production and use which
must be understood if these artefacts are to be properly preserved.1
As a sacred object, the Bible has been used in sacred environments all
over the world, and sacred purposes have conditioned its format, materials
and typology. Some production evidence has been lost, other evidence
remains hidden, and marks of use have been constantly superimposed,
leading to a field of historical and devotional sedimentation.
Such evidence, revealed through the materiality of the manuscripts,
may become accessible during conservation treatments, which can be
properly interpreted by means of interdisciplinary programmes.2
As well as being sacred objects, biblical manuscripts also became cultural
objects used, since the nineteenth century, in cultural environments,
such as museums, historical libraries and archives for cultural purposes.
Most biblical manuscripts have over the course of the last seven or eight
hundred years been restored and rebound several times, changed in form
and function, and have become complex objects. Their conservation is not
just a question of material preservation but should also seek to preserve
their changing identity as cultural artefacts over time
The present paper discusses a case study where the archaeological
approach was particularly helpful in decision-making

La matérialité de la majorité des manuscrits médiévaux nous apporte le résultat de plusieurs changements produits par les interventions délibéré consécutifs, chaque fois que nécessaire pour la conservation de son contenu intellectuel, spirituel et artistique. Les changements successifs de l'apparition des quinze manuscrits enluminés (datés entre 12ème et 13ème siècles) du monastère médiéval portugais de Lorvão, notamment en ce qui concerne la reliure, constituent un matériel précieux pour une analyse stratigraphique. Une méthode archéologique de la différenciation des strates temporales, basée sur l'anatomie codex médiéval et de sa construction rationnelle, a été utilisée pour comprendre la sédimentation d'éléments matériaux au cour du temps et enregistrer la bande chronologique de chaque manuscrit-la quatrième dimension soi-disant. Néanmoins la préservation relative du corps du livre, les éléments structurels et de protection sont assez instable et peuvent nécessiter-plus d'une fois au cours du temps-d'une intervention de restauration; ces changements nous servent d'indications chronologiques et sont essentiels pour afficher une étude chronologique de l'histoire de chaque manuscrit, ou d'un ensemble particulier de manuscrits. En fait, nous avons fait l'étude des manuscrits médiévaux provenant du monastère de Lorvão, individuellement, mais aussi de la relation entre eux. A été très intéressant et révélateur de constater que certaines caractéristiques changeantes sont définis par certaines périodes historiques reflétant le niveau de conservation nécessaires, ainsi que le comportement de réception. Cette approche, propose également des informations supplémentaires à l'étude interdisciplinaire des manuscrits du Moyen Âge, ainsi que d'autres idées pour les futures pratiques de conservation. 2