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Fleur-de-lis of Carantania | |
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In Aquileia |
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In Carantania |
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In France |
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Dr. Jožko Šavli |
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April 17, 2010 |
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I was surprised indeed. While searching for the symbol of the Holy Trinity in Carantania, I detected the image which in heraldry is known as fleur-de-lis. In French, fleur-de-lis literally means »lily flower«. It is widely thought to be a stylized version of the species Iris pseudacorus. Decorative ornaments that resemble the fleur-de-lis have appeared in artwork from the earliest human civilization. |
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The use for ornamental or symbolic purposes of the stylized flower, usually called fleur-de-lis, is common to all eras and all civilizations. It is an essentially graphic theme found on Mesopotamian cylinders, Egyptian bas-reliefs, Mycenean pottery, Sassanid textiles, Gaulish and Mameluk coins, and so on. |
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The many writers who have discussed the topic agree that it has little resemblance to the lily, but they disagree as to whether it derives from the iris, the broom, the lotus, or the furze; others believe it represents a trident, an arrowhead, a double axe, or even a dove or a pigeon. It is in our opinion a problem of little importance. The essential point is that it is a very stylized figure, probably a flower, that has been used as an ornament or an emblem by almost all civilizations of the old and new worlds. (Michel Pastoureau) |
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The “Yellow flag” (Iris pseudacorus) is probably the model for the Fleur-de-lis |
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The lily itself symbolizes the idea of the birth of light and of man from the womb of the Earth and darkness. Because the first man was shaped by God's hand. Primitive people imagined this as a growth from the soil, and how it assimilates to itself from the air. |
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The fleur-de-lis could only have been a stylized flower, most likely a lily. The lily comprises many horticultural plants including tulips, daffodils or anemony (Manfred Lurker). In my opinion, the original fleur-de-lis was a flower symbolizing the Earth-Mother goddess and her sacred marriage (hieros gamos) to the God Father, i.e., God of Heaven. This sacred marriage was the origin of all life. |
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In Mesopotamia, the Sumerian Goddess Inanna (Ishtar) married God Dumuzi. In Uruk, this marriage reflected a similar ritual between the king and a high priestess of the goddess. It represented the installation of the king, respectively the ruler. After this ritual execution, as a reflection of the hieros gamos, the goddess promised the king rich yields of the fields and herds and a long reign over his lands. All this represented the lily or fleur-de-lis, the flower of Earth. |
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Thus, the lily, respectively fleur-de-lis, was a sign of divine power, which signified a divine right to rule. The “royal lily” has, since times immemorial, been an insignia of dignity, as an ancient Greek poet interpreted its symbolic meaning. Scepters were crowned with an enameled lily, and they bore it in their coat of arms. |
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In the Christian doctrine the lily is compared with Christ. He, the Eternal Word, came on the Earth and dresses himself with the garment of human nature. His flesh was spotless, equal to a lily. During His earthly life this lily was closed. At his resurrection it opened its chalice of whiteness of the transfigured body and it effused its spiritual smell all over the world. This breath of mercy and faith is enabled to receive the candidate for birth, when he is marked with the cross and when is spoken to him: “Epheta, open yourself to the pleasant scent!” (Dorothea Forstner) |
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In Aquileia |
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A very interesting fact is, that the fleur-de-lis also appears in Carantania after Christianization (8th century AD). It is certainly a Christian symbol, but the exact lily flower meaning is not very clear. It seems, that it symbolized several things. Its image was gaining recognition throughout Aquileia (Friuli), which in the late Antiquity was a great Christian metropolis on the north shore of the Adriatic Sea. From this metropolis the missionaries were sent to Carantania (Sclauinia), at that time a prevailingly pagan principality. |
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It was in the period of the Carolingians, when all over Europe spread the so-called wickework, an engraving style used on stone slabs. It symbolized the reduced image of the arbor vitae (Romuald Bauerreis). The Carolingian era began with Charlemagne (King of the Franks 742 – 814) and lasted until the Ottonian era (after 900 AD). |
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Cividale (Friuli), Museo archeologico. |
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Stone slabs, showing compositions of wickework carved with patterns of cross and flowers, are still preserved in several towns close to Aquileia, the modern Friuli province. One of these slabs, as pictured above, is kept in the museum of Cividale. It represents a cross with wickework, the arbor vitae with fleurs-de-lis, meaning Resurrection, and roses meaning Paradise. The cross within a laurel garland: meaning victory. The chalice in the upper left corner: meaning Communion. The wickework found on the cross, is a symbol of the tree of life in minimized form. It is very characteristic for the Carolingian era (ca. 740 – 900 AD). |
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Thus, the message of the image to the faithful is very clear. Anyway, what precisely does the symbolic fleur-de-lis mean at this point in history? The three spikes are suggestive of the Holy Trinity because the lily has three petals. Further, the lily is the Holy Church, which has been persecuted, but it stood tall and blinding white and shines in faith. The lily symbolizes the maidenly state of the soul, which aspires from the earth-bound root to a celestial beauty… In general, the fleur-de-lis symbolizes the eternal life. |
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A stone slab found in the cathedral of Aquileia (Friuli). |
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In the middle it depicts the panther (a symbol of Christ’s Resurrection). | |
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It is surrounded by two circles and a square (9th century AD). | |
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Another stone slab engraved with picture is found in the cathedral of Aquileia (9th century) which manifests in an even more clear form the idea of salvation. In the middle we see a panther figure (meaning Christ's Resurrection) enclosed by a circle (meaning eternity). It is surrounded by four lily flowers. They touch the corners of the square. |
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In distinction to the overall circle, which represents eternity, the square symbolizes stability and life on earth. Outside the square is another circle (eternity), exceeded by another four lilies, which grow from the angles of the square. Here, the lily flower or fleur-de-lis symbolizes the road from the Earthly to the Eternal. |
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Otherwise, the Aquileian lily symbolism follows the general Christian metaphors of the natural lily flower. So, in the Song of Songs (2, 2) it says: “Like a lily among the thorns, so is my darling among the maidens." The Lily is the Virgin Mary. She is the Immaculate Conception among the thorns of the sinful human generation. On portraits, Mary often holds a lily in her hands. Furthermore, the natural lily accompanies regularly St. Joseph and St. Aloysius, and also others. |
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In Carantania |
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In the Slovenian (Carantanian) tradition the image of the lily retained its Christian meaning. It refers to the Holy Trinity, to St. Mary… Anyway, in the early Christian period of Carantania, it primarily symbolized the eternal life. Such a conclusion, I think, must be based on the (reconstructed) pictures found on the stone slabs of the one-time grave of St. Nonnosius. The tomb was found in the former Benedictine Abbey (8th – 11th century) of Molzbichl (Melec) near Spital in Carinthia. |
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On the slabs appear circle and cross of wickework (arbor vitae). The first slab bears an inscription dedicated to the Saint, with birds and lily flowers. The second one depicts the same symbol with cross and circle and lily flowers, respectively fleurs-de-lis, which surround the cross from inside and outside. The circle, which has no beginning and no end, is a symbol of the eternal God and the cross is the symbol of Christ's sacrifice, which opened for mankind the road from life on earth to the eternal life in paradise. |
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The engraved fleurs-de-lis on (reconstructed) stone slabs, found at the tomb of St. Nonnosius in the one-time Abbey of Molzbichl – Melec (8th century AD), in ancient Carantania (Carinthia). |
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The reconstruction was carried out by Prof. Dr. Franz Glaser. |
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Among the archaeological finds of the so-called Köttlach Culture, which arose after Christianization in Carantania (today's Austria and Slovenia), many decorated symbols have been found in excavated graves. Among them is also the lily. |
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The interesting part is, that this symbol appears prevailingly on earrings. It is quite possible that they reflect the symbol of the ear in the Christian meaning. The ear-image expresses the request to hear a prayer. In the antiquity the ear was also considered the seat of the memory. |
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The ear is also a symbol of perceiving the truth. In the Christian iconography, the Annunciation of Jesus birth can also be depicted as conceptio per aurem (conception through the ear), where the rays of light go out from the God Father, taking aim at Mary's ear. |
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The brooch of Mengeš (near Lublana) with a lily cross and holy host, and | |
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the buckle of Kranj, depicting the lily flower. Both finds origin from the 9th century. | |
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Beside, the modern fleur-de-lis. | |
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Images on several finds show already a stylized lily design, a fleur-de-lis, which, as ascertained from the records, is a symbol of eternal life. However, its colours are only known to us from images on earrings, which were found among the artifacts at Ptuj castle (Pettau). They are earrings decorated with coloured enamel designs. Each one depicts a stylized lily on blue background with a red pistil in the middle, surrounded by two green petals. If we transfer this colour composition into modern graphic design, we find the lily in Carantanian colours, the Carantanian fleur-de-lis as represented on the following picture. |
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The meaning of the colours can only be as follows: red means Christ's sacrifice, green means hope, the entire flower is the desire for eternal life, the blue background means heaven. The Carantanian, respectively Slovenian lily, is the sign of deep spirituality, which accompanied the Christianization of Slovenians (Carantanians). Besides, it bears authentic witness of a culture, which, it is true, was shaped by several influences from outside, but it was nourished on proper ground. |
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Earrings from Ptuj (Pettau), Styria, Slovenia (10th - 11th century AD). | |
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They depict the fleurs-de-lis in enamel. Their colours can be considered as typical Carantanian. | |
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Beside, the modern fleur-de-lis in Carantanian colours. | |
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The design of these two flags are based on the colours which have been attested in the finds of Ptuj. They could be used by associations which respect the Slovenian historical and cultural tradition. |
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The symbols on the earrings of Ptuj were not understood in its right signification. Archaeologists are of the opinion that it is about a red figure in the middle, surrounded by amorphous figures, maybe lions (Josip Korošec). On the other hand, the figures on the earrings should have presented the tree of life. (Vinko Šribar). |
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Two other imaginary flags with Slovenian fleur-de-lis, which could be adopted by sports and recreation associations, like the Scouts for example, and others. Their sign reveal the Slovenian connection with Europe. |
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It is true, the Slovenian lily cannot be compared with the royal fleur-de-lis of France or elsewhere. In Carantania (Slovenia) it is a spiritual symbol only. In the following time, it was not found on the ruler’s scepter, which derived from the baton. Such a baton was given to the Carantanian prince during the ceremony of his installation. |
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Consequently, the lily does not appear on the seal of the prince of Carantania, which, after the land came into possession of the Habsburg family, was followed by Austria. The latter is only another name for the ancient Carantania. |
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Neither can the lily be found in the Slovenian people’s tradition. The tradition speaks only of a miraculous flower with magic properties. It can restore the wound healing to normal within a short time, but the type of species has not been specified. Evidently, in the people’s tradition of Slovenians the lily fell into oblivion. |
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In France |
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By the 12th century the fleur-de-lis had become the heraldic emblem of the Capetian kings of France, whose court propaganda traced the first adoption of the fleur-de-lis to the conversion of the Frankish King Clovis I in 493. The story takes various forms, many of which relate to Clovis' conversion, and support the claim of the anointed Kings of France that their authority came directly from God, without the mediation of either the Emperor or the Pope. |
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Anne Lombard-Jourdan traces the fleur-de-lis to a transformation of the Merovingian crista, a symbol evoking the rising sun (word derived from crescere, "to grow", alluding to the newborn Sun) represented on their coinage, which had the form of a Greek cross with the horizonals curved upwards on either side. Though Lombard-Jourdan associates the emblem with a Romano-Gallic sanctuary Christianized as the Basilica of Saint Denis in a seamless continuity, most scholars would hesitate to pursue the sign so far. |
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Seal of Philip II Augustus, King of France, 1180. Legend: “Philippus Dei gratia Francorum rex". |
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Another variation says, a lily appeared at Clovis' baptismal ceremony as a gift of blessing from an apparition of the Blessed Virgin Mary, who is often associated with the flower. Clovis' Burgundian wife, Clotilde, later to be Saint Clothilda, is usually significant in these stories. As well as her part in encouraging her husband to become a Christian, her presence helps emphasize the importance of Burgundy’s 's support for the monarch. |
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A story, which places less emphasis on Christianity and the divine right of the French kings, tells of Clovis putting a flower in his helmet just before his victory at the Battle of Vouillé, in 507, leading him to choose the fleur-de-lis as a royal symbol. |
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The fleur-de-lis, as emblem (as opposed to heraldic charge) appears on coins and seals from the 10th century at last. Typically, it forms the end of a scepter, or decorates the rim of a crown, or is held, over-sized, by the king along with a scepter. So there is, by the 11th - 12th century, a strong association with royal sovereignty. In fact, coins of the Emperor Frederic I show him holding such a scepter. Moreover, supposing that it was already called a fleur-de-lis at the time, the lily flower had strong religious connotations, especially with the Virgin Mary, and later (in the 14th century) with the Trinity. |
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As a heraldic charge, it dates from the 12th century. It is first adopted as a semis on a field by the French king Philippe II (1180 - 1214) with certainty, perhaps already by his father Louis VII (1137-80). At a minimum, the arms "azure, a semis of fleur-de-lis or" are associated with French kings from 1200. |
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King Philippe II (1180 – 1223) was after his mother's lineage, the Queen Alice of Champagne, the grand son of Princess Mathilda of Carinthia married to the well known family Blois – Champagne. He was the founder of the French monarchy. |
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The French king Louis XI († 1483) granted to Pietro Medici a lily as additional sign on his coat of arms. From this arms the red lily passed into the arms of Florence and Tuscany. |
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The French arms after 1376 and, at the same time, of the royal family of Valois, and | |
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the arms of Florence and Tuscany. | |
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Sources: |
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Michel Pastoureau: Traité d’Heraldique, Paris 1979 |
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Manfred Lurker: Wörterbuch der Symbolik, Stuttgart 1988 |
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Dorothea Forstner: Die Welt der christlichen Symbole, Innsbruck 1982 |
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Mircea Eliade: La Terre-Mère et les hièrogamos cosmiques, Eranos Jahrbuch 22, Ascona 1954 |
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Georges Contenau: Represéntation sumérienne de la hièrogamie, Bruxelles 1957 |
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Romuald Bauerreis, Arbor Vitae: Der Lebensbaum und seine Verwendung in Liturgie,. Kunst, und Brauchtum des Abendlandes, Munich, 1938 |
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Josip Korošec: Staroslovansko grobišce na Ptujskem gradu, Dela 1. razreda SAZU 1, Lublana 1950 |
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Vinko Šribar, Vida Stare: Drava, meja med oglejskim patriarhatiom in salzburško nadškofijo v luci arheoloških najdbe, v: Slovensko morje in zaledje 2/3, Koper 1978/79. |
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