We have recently seen the return to our offices of a lovely piece of sculpture that we found in uphill Lincoln. This sculpture is a Pietá, a devotional depiction of the Virgin Mary holding the body of Christ after the crucifixion. The Pietá is one of the three main depictions of the Virgin Mary in art, the other two being Mater Dolorosa (Mother of Sorrows) and Stabat Mater (Standing Mother). This form of artwork originated in 13th Century Germany before spreading to France, Italy and Central Europe. Many early wooden examples emphases the wounds Christ suffered on the Cross, whereas the later stone sculptures carved outside Germany focus more on the purity of the Virgin rather than on their suffering. Probably the most famous Pietá was carved by Michelangelo and now rests in St Peter’s Basilica, Vatican City. It is the only artwork that he ever signed, allegedly due because he had overhead people attributing it to his competitor Cristoforo Solari.

We found this Pietá during the construction of new buildings for Lincoln’s University Technical College (UTC) back in 2014. It is more than half a metre wide and, when complete, would have stood nearly a metre tall. Similarity to other examples from France, suggests that it may have been made in the mid-15th century. It was probably originally placed on the outside of a building, over a portal but had been reused in a retaining wall, the plain parts facing outwards, hiding its true form.

The sculpture is largely intact but the heads and feet of both Christ and Mary are missing (as are their right hands and Christ’s left shoulder and right knee). The missing heads and the reuse of the statue as building material indicate that it was probably defaced during the Reformation of the 16th Century. Icons of Christ and the saints were present in all Catholic churches but the new Protestant faith saw them as worship of false gods. Excavations on the church neighbouring Lincoln Cathedral, St Peter-in-the-Bail, found evidence of iconoclastic destruction from this period. The heads and hands of saints, both in sculpture and in paintings, were the main targets during this religious vandalism. C. Pamela Graves suggests this was done to remove any power from the saints personification and as a test of the idol and its supposed sainthood. For example when a statue of St Katherine was thrown into a fire, it not burn and by it burning it proved the idol was a sham. There is also a tale from the Old Testament about an image of the Assyrian deity Dagon who was struck down by God by having his head and hands cut off. Removing the head and heads of an idol also mirrored the punishment that was inflicted on heretics.

References:

Graves, C P, 2008, ‘From an archaeology of iconoclasm to an anthropology of the body : images, punishment and personhood in England, 1500-1660’, Current Anthropology, 49 (1), 35-57

The Rt Revd Lord Harries, 2015, ‘The Pieta in Art’, [Transcript] https://www.gresham.ac.uk/lectures-and-events/the-pieta-in-art