This paper focused on the comparison of St. Brigit and the Virgin Mary in early Irish texts.
This thesis examines the significance of the Virgin Mary in England between the late fifteenth century and early sixteenth century. The primary sources selected indicate the variety of ideas circulating about her during this period. Strictly religious texts such as the Bible and early Christian writings ground Late Medieval beliefs about Mary in their historical context.
“Yes by Saint Patrick …. Touching this vision here It is an honest ghost, that let me tell you” (Hamlet, Act I, Scene 5)
This dissertation investigates narratives of the saintly body in Anglo-Saxon England. Specifically, it examines the ways in which the bodies of holy men and women were constructed through such narratives and read in local appropriations of emblematic vitae and passiones.
This thesis will question this premise and provide the first indepth study of the cults of St Andrew, Columba of Iona/Dunkeld, Kentigern of Glasgow and Ninian of Whithorn in a late medieval Scottish context, as well as the lesser known northern saint, Duthac of Tain.
Visions flourish within particular domestic contexts and disciplines, and Christina enables us to glimpse a sub-culture of visionary experience in twelfth-century England, which rarely shows up in sources and is given little authority in the dominant narratives.
European mummies occupy a significant place among the world known mummies.
Chief among the stories contained in these miracle stories are tales of escapes from captivity. Almost forty percent of the reports in the two Munich Latin miracle collections deal with liberations from imprisonment and escapes from captivity of various sorts.
Edmund was said to have been crowned at the age of just fourteen years by St Humbert on 25 December 855 in the then royal capital Burna, (probably Bures St Mary, Suffolk). Almost nothing is known of his life and reign, though he was recorded as a just and uncompromising ruler, the embodiment of the Greek ideal of the kalòs kai agathòs – that is, the right balance of the Good and the Beautiful, the combination of virtues that could create the perfect nobleman.
Clare Downham considers how a set of saints’ lives written by a13th century monk in Cumbria help us understand how national allegiances were understood in medieval Britain.
Built by the Romans to garrison to Seventh Legion, León may also have been the base of the legion’s military commander, who was sometimes fully empowered by the emperor to govern Asturias and Galicia.
The core of hagiography, whatever else may accrete around it, is therefore the depiction of what defines a saint as a saint in the eyes of the hagiographer and his intended audience. Ireland’s hagiography must then encompass the Irish author’s understanding of an Irish saint.
Focusing in particular on the southern and eastern parts of the Ocean Sea, this article traces the broad contours of a representational and conceptual shift brought about, I argue, by the interplay between geographical thought and social (navigational, mercantile) practice.
Sometime in AD 48, Peter had a tense meeting in Jerusalem with an enthusiastic missionary called Paul, who had been travelling among the peoples of the Near East, spreading news of Jesus’ teachings. Peter and his Jewish friends in Jerusalem were anxious that male converts to the new sect should be circumcised, as a sign that their commitment was genuine.
What is really inside the reliquary?
The story begins with two tin pilgrim ampullae2 made before 1220 in Canterbury, England, that were found centuries later, one in France (now in the Cluny Museum) and one in Norway (now in the Historical Museum in Bergen, Norway).
No matter how one viewed Peter‟s and Thomas‟s personalities, the glaring fact of their instant and enduring cults forces the conclusion that their contemporaries all over Europe saw in them, and especially in their martyrdoms, desirable and compelling prototypes for Christian perfection. The spread and extent of these cults is the subject of this study.
Intimately tied to concepts of wholeness, corporeal integrity, and the resurrection of the body, the collecting of bones and body parts of holy martyrs was an important aspect of the Christian cult of relics already during Antiquity
There is yet another aspect of Basil’s greatness which is none of his making: of Basil it is possible to know more and to know it more surely, than it is of any other person, with the possible exception of Julian
the Apostate, who lived in the first millennium A.D. The physical relics may have disappeared, but the literary remains constitute a remarkable dossier of high historical value.
The lintel fragment of Eve from the Cathedral of St. Lazaire at Autun (Figure 1) has been praised by art historians as one of the greatest monumental figural works of the Romanesque period.
Through an analysis of selected portions of Muirchú’s Life of Saint Patrick, this thesis will attempt to search out the hagiographer’s goals in writing as he did under the direction of Aed, Bishop of Sletty, during a critical time of debate in the Irish church. The primary method of accomplishing this will be through consideration of Patrick as a character in the hagiography.
However, when we consider the number of individuals, particularly from the lower orders, who actually undertook a pilgrimage at some point in their lives, we find that we actually know remarkably little about them.
Using the life of St. Mary of Egypt, this paper will consider three different Middle High German versions produced by reform communities and will analyze how the reform ideologies and goals manifest in the texts.
This paper seeks to examine the role of the body and its relationship to the world around it in the “vie de sainte” of Marie l’Egyptienne, who is an excellent example of a female saint who begins life as a sinner and transforms her body into something holy. This presentation will focus on the version of Marie l’Egyptienne’s life written by Rutebeuf in the 13th century, but will also bring in elements of other versions and of the stories of other female saints who transform their bodies for comparison.