DIPTYCH, a double tablet made with a hinge to open and shut. Diptychs were used in the time of the Roman empire for sending letters—“mainly love letters,” says Facciolati, quoting the scholiast to Juvenal ix. 36, whose note does not, however, seem to imply as much. The consuls and quaestors used, on assuming office, to send diptychs containing their names and portraits to their friends. The exterior of the leaves was often ornamented with other paintings. The tablets were made, the more ordinary kind of boxwood or maple, the richer sort of cedar, of ivory, of silver, and sometimes even of gold. They were very frequently sent by friends to each other as presents at the beginning of a new year. The early Christians used tablets thus made in the celebration of divine worship. And Cardinal Noris (Dissertai, de Hist. Synod.) expends much learning in showing, what is very evident, that the Christians adopted the use of them from that of the consular diptychs. They were placed on the “ambones,”—the pulpits, or reading desks, which may still be seen in ancient basilicas at the west end of the choir or presbytery; and from them were read to the congregation of the faithful the names of the celebrating priests, of those who occupied the superior positions in the Christian hierarchy, of the saints, martyrs, and confessors, and, in process of time, also of those who had died in the faith. It is the diptychs that are referred to by the early Christian writers under the names of “mystic tablets,” “anniversary books,” “matriculation registers” of the church, and sometimes “books of the living,” or “books of life.” The word is also occasionally found used in other senses, e.g. for the priest’s vestment, which was usually folded in two (see Ducange, ad ...voc.) When it became customary to write in the diptychs names so numerous as those of the different classes of persons above mentioned, it will be easily understood that it became impossible to inscribe them on two tablets of convenient size. Hence the diptychs became triptychs, i.e., consisting of three such conjoined tablets.
But, though triptychs are often spoken of in the artlanguage of a later time, these were by the early church writers still called diptychs; and continued to be so -called, even when many leaves, probably of parchment in some cases, though more frequently of wood, were introduced between the two original folds of the diptych, thus forming a veritable book. The inscription on the diptychs of deaths and baptisms, naturally led to the insertion of dates, and the diptychs seem thus to have grown into calendars, and to have been the germ from which necrologies, lists of saints, and almanacs have been developed. Much doubt exists as to the time when the use of diptychs to read from died out in the church. The best opinion seems to be that their use lasted to about the end of the 8th century. The outsides of the diptych folds being often very richly ornamented, their preservation was carefully attended to, and even those which were ornamented with profane paintings or carvings were often to be found in use in the primitive churches. This ornamentation caused the diptychs to be exhibited to the congregation, and used as adornments for the altar. And in this position, by a natural process of development, the ornamentation became the main end and object of the thing itself. The best painters of the time employed their talents in painting them—generally in the form of triptychs, and on both sides of the folding doors, so that the triptych when closed showed two subjects, often the portraits of the donor and his wife, and when open three paintings;—hence the very large number of diptychs and triptychs which are found in our museums and galleries.
See Bingham, Orig. Eccles., lib. xv. ch. 13, sec. 18, and Moroni, Erudizione Storica-Ecclesiastica.
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