A not unusual modern response to reliquaries is disgust–after all they often contain bones. To understand their presence, even their glorification, it must be admitted that the bones are not the ordinary subject of horror, rather as the bones of the blessed
He killed the dragon and is patron saint of England and more than 20 other countries, but what else is there to know about St George?
“The medieval city? Ha! Bulldozed—it doesn’t exist.”
This article explores a single such case, that of the depiction of Old Prussians in the early cluster of vitae of St. Adalbert of Prague (+997).
This article compares the deaths of two abbots as told by contemporary observers
In this issue, we look at hagiography, the medieval cult of saints, alchemy, visit Prague and visit del Escorial, Spain.
Holy people have been venerated in various forms by all religions and ideologies throughout history. Christianity is no exception with the development of the cults of saints beginning shortly after its formation.
This paper explores an example of ‘reformist’ hagiographic production in early eleventh-century Lotharingia by focusing on the Life of St Roding of Beaulieu, a small monastery in the diocese of Verdun.
By analysing a selection of miracle-cure narratives from the main period of miracle writing in England, from the age of Bede to the late twelfth century, this project considers the social significance of such stories.
Was not spilling beer important enough to be considered a miracle? For one seventh-century writer it was!
Although they reached toward the eternal, the saints and their biographers easily became entangled in worldly affairs, and in colonial contexts such as those of Norman England the saints could become pawns in monumental cultural, social, and political struggles.
This dissertation examines the practice of taking relics on out-and-back journeys to explore the consequences of temporarily removing these objects from the churches in which they were housed and displayed.
Along with its other generic borrowings, the Harry Potter series uses tropes and plot structures from medieval hagiography. Rowling most signiﬁcantly uses hagiographical plot structures during the confrontations between Harry and Voldemort and the confrontation between Neville and Voldemort.
Scientists confirm that the age and content of an old sack is in accordance with a medieval myth about Saint Francis of Assisi.
By all accounts, St. Æthelthryth was married twice and remained a virgin. During her life she was a princess of East Anglia, queen of Northumbria, and finally abbess and founder of the monastery at Ely.
This study of Isabel of Aragon (c. 1270–1336), wife of King Dinis of Portugal (1279–1325), who was venerated as a saint from shortly after her death, aims to explore the relationship between Isabel’s queenship and her sainthood.
In this issue: Predicting the Year 1336 – New feature! Women in History: An in Depth Look at Lucrezia Borgia, Top 10 Things to Do in Rome, Saints, Martyrs, and Relics.
Irish saints tend to be studied en masse.
How did the saint come to marry? How are sexual relations portrayed in saints’ lives? How did the saint live after the death of or separation from a spouse?
When thinking of miracles as source material for the conceptions and everyday life of the laity, miracles with remaining symptoms provide an interesting sub-type of a healing miracle.
Saint Euphrosyne (c. 1105-1167) was the granddaughter of the famous prince of Polack, Usiaslau (Vseslav) whose long reign (1044-1101) and many exploits – in particular his determined struggle against Kiev – made such an impression on his contemporaries that they refused to believe him to be an ordinary mortal
Dr. Lloyd Ridgeon talks about the role of Sufi women in the medieval period. Ridgeone examines positive and negative portrayals of Sufi women in a wide range of texts.
In the Middle Ages, saints were invoked before great, decisive battles, they sometimes participated directly themselves, and they did so more and more often after the eleventh and especially the twelfth century.
The cult of St Nicholas was spread in Scandinavia in the last decades of the 11th and the first decades of the 12th centuries. Because the medieval cult of saints was not limited to the liturgy of the saints themselves, but was a wider social phenomenon.