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Christ treading on the beasts is a subject found in Late Antique and Early Medieval art, though it is never common. It is a variant of the "Christ in Triumph" subject of the resurrected Christ,〔Schiller, I,29〕 and shows a standing Christ with his feet on animals, often holding a cross-staff which may have a spear-head at the bottom of its shaft, or a staff or spear with a cross-motif on a pennon. Some art historians argue that the subject exists in an even rarer pacific form as "Christ recognised by the beasts". ==Iconography== The iconography derives from Biblical texts, in particular Psalm 91 (90):13:〔Psalm 91 in the Hebrew/Protestant numbering, 90 in the Greek/Catholic liturgical sequence - see Psalms#Numbering〕 "super aspidem et basiliscum calcabis conculcabis leonem et draconem" in the Latin Vulgate, literally "The asp and the basilisk you will trample under foot/you will tread on the lion and the dragon", translated in the King James Version as: Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet".〔Other modern versions, such as the New International Version have a "cobra" for the basilisk, which may be closest to the Hebrew "pethen".(Biblelexicon )〕 This was interpreted as a reference to Christ defeating and triumphing over Satan. Sometimes two beasts are shown, usually the lion and snake or dragon, and sometimes four, which are normally the lion, dragon, asp (snake) and basilisk (which was depicted with varying characteristics) of the Vulgate. All represented the devil, as explained by Cassiodorus and Bede in their commentaries on Psalm 91.〔Hilmo, 37〕 The verse was part of the daily monastic service of compline, and also sung in the Roman liturgy for Good Friday, the day of Christ's Crucifixion.〔Ó Carragaáin, screen 2, who has other details of liturgical uses of relevant texts. See also Chazelle, 77〕 The earliest appearance of the subject in a major work is a 6th-century mosaic of Christ, dressed as a general or emperor in military uniform, clean-shaven and with a cross-halo, in the Archbishop's Chapel, Ravenna. One arm holds open a book showing the text of John 14.6: "I am the way, and the truth, and the life", while the other holds the bottom of a cross resting across Christ's shoulder. Here the subject is thought to refer to the contemporary struggle of the Church against the Arian heresy, which denied the divine nature of Christ; the image asserts the orthodox doctrine.〔Hilmo, 37, Syndicus, 98; van der Meer, 121, who says "The strange mosaic ... has remained unique of its kind".〕 A lion and snake are shown. The first depictions show Christ standing frontally, apparently at rest, standing on defeated beasts. From the late Carolingian period, the cross starts to end in a spear-head, which Christ may be shown driving down into a beast (often into the mouth of the serpent) in an energetic pose, using a compositional type more often (and earlier) found in images of the Archangel Michael fighting Satan.〔Hilmo, 49〕 In all the depictions mentioned above and below, up to the Errondo relief, Christ is beardless. Later still the beasts more often appear beneath the feet of a seated Christ in Majesty, becoming an occasional feature of this subject. Alternatively the beasts become a solitary snake trodden on by Christ. The more "militant" depictions are especially a feature of Anglo-Saxon art, which Meyer Schapiro attributes to "the primitive taste of the Anglo-Saxon tribes for imagery of heroic combats with wild beasts and monsters, as in Beowulf and the pagan legends."〔Schapiro, 153〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Christ treading on the beasts」の詳細全文を読む スポンサード リンク
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