Halo (religious Iconography) - in Christian Art

In Christian Art

The halo was incorporated into Christian art sometime in the 4th century with the earliest iconic images of Christ, initially the only figure shown with one (together with his symbol, the Lamb of God). Initially the halo was regarded by many as a representation of the Logos of Christ, his divine nature, and therefore in very early (before 500) depictions of Christ before his Baptism by John he tends not to be shown with a halo, it being a matter of debate whether his Logos was innate from birth (the Orthodox view), or acquired at Baptism (the Nestorian view). At this period he is also shown as a child or youth in Baptisms, though this may be a hieratic rather than age-related representation

A cruciform halo, that is to say a cross within, or extending beyond, a halo is used to represent the persons of the Holy Trinity, especially Jesus, and especially in medieval art. In Byzantine and Orthodox images, inside each of the bars of the cross in Christ's halo is one of the Greek letters Ο Ω Ν, making up ὁ ὢν — "ho ōn", literally, "the Existing One" — indicating the divinity of Jesus. At least in later Orthodox images, each bar of this cross is composed of three lines, symbolising the dogmas of the Trinity, the oneness of God and the two natures of Christ. In mosaics in Santa Maria Maggiore (432-40) the juvenile Christ has a four-armed cross either on top of his head in the radius of the nimbus, or placed above the radius, but this is unusual. In the same mosaics the accompanying angels have haloes (as, in a continuation of the Imperial tradition, does King Herod), but not Mary and Joseph. Occasionally other figures have crossed haloes, such as the seven doves representing the Seven gifts of the Holy Spirit in the 11th century Codex Vyssegradensis Tree of Jesse (where Jesse and Isaiah also have plain haloes, as do the Ancestors of Christ in other miniatures).

Later, triangular haloes are sometimes given to God the Father to represent the Trinity. When he is represented by a hand emerging from a cloud, this may be given a halo.

Plain round haloes are typically used to signify saints, the Virgin Mary, Old Testament prophets, angels, symbols of the Four Evangelists, and some other figures. Byzantine emperors and empresses were often shown with them in compositions including saints or Christ, however the haloes were outlined only. This was copied by Ottonian and later Russian rulers. Old Testament figures become less likely to have haloes in the West as the Middle Ages go on.

Beatified figures, not yet canonised as saints, are sometimes shown in medieval Italian art with linear rays radiating out from the head, but no circular edge of the nimbus defined; later this became a less obtrusive form of halo that could be used for all figures. Mary has, especially from the Baroque period onwards, a special form of halo in a circle of stars, derived from her identification as the Woman of the Apocalypse.

Square haloes were sometimes used for the living in donor portraits of about 500-1100 in Italy; Pope Gregory the Great had himself depicted with one, according to the 9th-century writer of his vita, John, deacon of Rome. A figure who may represent Moses in the 3rd century Dura Europos Synagogue has one, where no round halos are found. Personifications of the Virtues are sometimes given hexagonal haloes. Scalloped haloes, sometimes just appearing as made of radiating bars, are found in the manuscripts of the Carolingian "Ada School", such as the Ada Gospels.

The whole-body image of radiance is sometimes called the 'aureole' or glory; it is shown radiating from all round the body, most often of Christ or Mary, occasionally of saints (especially those reported to have been seen surrounded by one). Such an aureola is often a mandorla ("almond-shaped" vesica piscis), especially around Christ in Majesty, who may well have a halo as well. In depictions of the Transfiguration a more complicated shape is often seen, especially in the Eastern Orthodox tradition, as in the famous 15th century icon in the Tretyakov Gallery in Moscow.

Where gold is used as a background in miniatures, mosaics and panel paintings, the halo is often formed by inscribing lines in the gold leaf, and may be decorated in patterns (diapering) within the outer radius, and thus becomes much less prominent. The gold leaf inside the halo may also be burnished in a circular manner, so as to produce the effect of light radiating out from the subject's head. In the early centuries of its use, the Christian halo may be in most colours (though black is reserved for Judas, Satan and other evil figures) or multicoloured; later gold becomes standard, and if the entire background is not gold leaf, the halo itself usually will be.