medieval-religion: Scholarly discussions of medieval religion and culture
Today (17. June) is the feast day of:
1) Blastus and Diogenes (?). B. and D. are Roman martyrs of the Via Salaria buried in the now lost cemetery _in Clivum cucumeris_ ("at Cucumber Incline"). They are absent from the brief _Depositio martyrum_ of the Chronographer of 354 but are recorded in the seventh-century guidebooks for pilgrims to Rome and are entered for today in the (pseudo-)Hieronymian Martyrology. Pope St. Paschal I (817-24) translated their remains to Santa Prassede.
2) Nicander and Marcian (d. 303, supposedly). These less well known saints supposedly from the Regno are the chief personae of a Greek Passio (BHG 1330) that makes them martyrs of Durostorum in the Roman province of Moesia Inferior. Their cult is first recorded in the later fourth-century Syriac Martyrology, where they appear on 5. June, the traditional date for the commemoration of Marcian, Nicander, Apollonius, and others, martyrs of Egypt. It spread to southern Italy where it was localized in Venafrum (today's Venafro [IS] in Molise) and, so localized, was transmitted in Latin translations/adaptations of their Passio whose earliest surviving versions (BHL 6070, 6072) come to us in codices of the eleventh century.
One of these versions (BHL 6072) is summarized by the Cassinensian scholar Herbert Bloch as follows:
"a moving tale of two soldiers, who, obeying the call of the Lord, leave the Roman army to spread the Gospel and immediately tangle with the Roman authorities. The 'praeses Maximus' tries to reconvert them to the Roman religion but without success; on the contrary, Nicander's wife Daria so strongly encourages him in his stand that she is sent to prison, where she is joined by the two soldiers. Maximus gives them twenty days to change their minds, but in vain, and they are sentenced to death. Whereas Daria does everything to hearten her husband, Marcianus' wife only bitterly reproaches him, and he asks that she be led away. At the execution site Marcianus kisses her and blesses his small child. The two martyrs embrace each other, and Daria ... bids [Nicander] goodbye without a word of self-pity. Then they are beheaded. Their bodies are buried in Venafro where they had found martyrdom, and a church is built there in their honor."
--Herbert Bloch, _The Atina Dossier of Peter the Deacon of Monte Cassino: A Hagiographical Romance of the Twelfth Century_ (Città del Vaticano: Biblioteca apostolica vaticana, 1998; Studi e Testi, vol. 346), p. 88.
The church in question is that of St. Nicander at Venafro, attested since the eighth century (when, however, it may have been dedicated to the now shadowy St. Nicander of Capua). The present structure of this name is variously said to be of eleventh-/twelfth-century origin or to have been begun in the late thirteenth century and has been much rebuilt. See the photo on this page, where even the facade is mostly modern (the result of a medievalizing "restoration" in 1950-60):
http://www.pagus.it/progetto/comuni/venafro/snicandro/index.htm
Here's how the same church appeared in 1905:
http://www.venafro.info/index.php?showimage=187
By the year 1110 there was a church of St. Marcian at Atina in today's Lazio; within a few decades this was claimed by Peter the Deacon in his version of the martyrs' Passio (ed. Bloch, pp. 189-206) to have been their burial place. The cult spread widely in southern Italy, where it survives in toponyms, in designations of M. and N. as local patrons, and in the dedication to M. of the church shown here at L'Aquila (AQ) in Abruzzo:
http://tinyurl.com/meuh6p
Of course, that was before the earthquake of 6. April 2009. Here are a few more recent views of L'Aquila's San Marciano:
http://tinyurl.com/nlnr6e
But the cult's primary locale remained Venafro, where in the early modern period N.'s alleged remains were discovered in what had been the town's Roman cemetery. Prior to its revision in 2001, the RM placed the scene of N. and M.'s martyrdom at Venafrum rather than at Durostorum.
BHL 6072 was edited by Erich Caspar in his _Petrus Diaconus und die Monte Cassineser Fälschungen_ (Berlin: J. Springer, 1909), pp. 226-29. In 2003 there appeared a richly illustrated volume commemorating the seventeenth centenary of the martyrdom of Venafro's patron saints; for details see:
http://www.vitmar.com/monumentalia/nicandromarcianoedaria.htm
(The chiefly North American collective catalogue WorldCat still has no record for this title!)
3) Himerius of Amelia (?). H. (also H. of Cremona) has a twelfth-century Vita of which only the prologue remains (BHL 3956) and an early modern Vita that makes him a native of southern Calabria who became first an hermit, then a monk, and finally bishop of today's Amelia (TR) in Umbria, where he died on this day at some time from perhaps the fourth to the sixth century. He also has a twelfth-century Translation (BHL 3957) recounting the transfer of his relics from Amelia to Cremona by the latter's bishop Liutprand (r. 962-72) followed by an Invention and Miracles (BHL 3958) in which his relics are said to have been found beneath a ruined church in 1129 and to have been wonder-working in their effects. In 1196 bishop Sicard entombed these along with those of the martyr Archelaus under the main altar of the Cremona's cathedral, which then was dedicated to them. H. was removed from the RM in its revision of 2001.
Here's a view of the facade of Cremona's mostly twelfth-century cathedral, begun in 1107:
http://tinyurl.com/4pxslu
Two views of the loggia on the facade. The flanking statues (ca. 1310) are attributed to Gano da Siena (Gano di Fazio; d. before 1318) and portray H. (at left) and St. Homobonus (at right):
http://tinyurl.com/2ss69g
http://tinyurl.com/3jpf2c
The Italia nell'Arte Medievale pages on this building are, as usual, particularly good for sculptural details:
http://tinyurl.com/3b75al
http://tinyurl.com/4b5jhk
A ground plan of the cathedral:
http://tinyurl.com/44uh6f
4) Hypatius of Bithynia (d. ca. 446). We know about this fifth-century monastic director (also H. of Chalcedon) from his Bios by his disciple Callinicus (BHG 760). According to this text, many of whose details are suspected of being hagiographic invention, H. was the son of a well educated man who tried unsuccessfully to compel him to acquire a similar degree of learning. Rebelling, H. went of to Thrace and became a shepherd, found an older companion, and lived very ascetically.
After a reconciliation with his father, H. and two companions settled in at an abandoned monastery in the outskirts of Chalcedon that has been founded in the previous century by the praetorian prefect Rufinus (chief minister to the emperor Arcadius and the butt of the poet Claudian's _In Rufinum_) and that was on the grounds of what now was an imperial estate. He attracted followers, served as hegumen, was visited by the emperor, clashed repeatedly with the local bishop over the latter's perceived laxity via-a-vis holders of unorthodox belief (as was common at the time, these are stigmatised as followers of Origen), and successfully opposed a re-establishment of the Olympian Games at Chalcedon. Thus far H.'s Bios.
5) Antidius (d. 465?). According to the originally eleventh-century catalogue of Besançon's bishops, A. (also Antidus; in French, Antide) was a bishop of that city who was killed by the Vandal king Crocus at a place called Ruffiacum (today's Ruffey-sur-l'Ognon), who was buried there, and whose remains were brought into Besançon to its monastery of St. Paul in 1042. A.'s legendary Vita (BHL 566), whose earliest witness is said to be of the twelfth century, has the same information (except for the date of the translation) and ascribes Crocus' subsequent failure to take Besançon by force more to the intervention of the martyred A. than to the valor of its human defenders.
The whole episode of Crocus the Vandal king is taken from Fredegar's _Chronicon_ (3. 1), where St. Gregory of Tours' account of a homonymous king of the Alamanni in the third century has been re-worked to shape a narration of troubles in Gaul following the irruption of the Vandals and Sueves in 405. On top of that, it had been used previously for the Passiones of other Gallic martyrs who are mentioned in A.'s Vita, which latter together with these forms a corpus of legendary narrations known as the Crocus cycle. The diocese of Besançon now uses ca. 465 as its approximate date of A.'s death. The circumstances that have led him to be considered a martyr are unclear.
What is clear, though, is that from at least the twelfth century onward A. had an active cult at Besançon centered on the aforementioned monastery, whose hospital was dedicated to A. On this day in 1360 relics believed to be those of A., whose resting place in the abbey church of St. Paul had been revealed to Besançon's archbishop, were accorded an Elevatio there; they are now in that city's eighteenth-century église Saint-Maurice. Other relics of A. are said to be in this châsse at the église paroissiale Saint-Pierre in Palleau (Saône-et-Loire) in Bourgogne (the images are expandable):
http://tinyurl.com/mjmp7b
http://tinyurl.com/mbdtq5
http://tinyurl.com/mrtbe3
The last of those images shows A. astride the demon who, according to A.'s Vita, carried him to Rome and back in a remarkably short space of time that he might save the pope from the consequences of his having been led to commit fornication. A text of the English poet Robert Southey's verse account of this journey is here:
http://tinyurl.com/53u7y6
A. (at upper left) is also shown riding a demon in this composite scene in a later fifteenth-century copy (1463) of Vincent of Beauvais' _Speculum historiale_ in its French-language version by Jean de Vignay (Paris, BnF, ms. Français 51, fol. 328v):
http://tinyurl.com/254zxxn
Besançon's (ex-)abbey church of St. Paul was rebuilt in the fourteenth and fifteenth centuries. It now serves as a lapidarium. Some views:
http://tinyurl.com/nx6hfd
http://tinyurl.com/n57frt
6) Avitus of Micy (d. ca. 530?). A. (also A. of Orléans, A. of the Perche) was already regarded as a saint by St. Gregory of Tours who tells us in the _Historia Francorum_ that A. was abbot of Micy and in the _De gloria confessorum_ that A. was an abbot of the Perche who was buried at Orléans, where a church was erected over his grave. The early Bollandists and others treated him as two separate saints, one of Micy and the other of the Perche. Four Vitae of the ninth or tenth century (BHL 879-82) tell us that he was a native of Auvergne, that he became an hermit monk at Micy and later succeeded St. Maximinus as abbot of that house, that he later founded another monastery near Châteaudun that later took his name, and that he died there on this day.
The eleventh-century crypt of A.'s church at Orléans was discovered in 1853. A plan and two sections are here:
http://chateau.rochefort.free.fr/viollet-le-duc/Crypte.php
A few views:
http://www.gazettedorleans.fr/spip.php?article30
http://tinyurl.com/66azu6
http://www.coeur-de-france.com/orleans-souterrain13.jpg
Its fiche from Patrimoine de France:
http://tinyurl.com/5whg9t
At the cathedral of Chartres A. is depicted in glass in the St. Lubin Window (1205-15):
http://tinyurl.com/5t8m57
and in stone in the jambs of the east portal of the south transept, next to St. Jerome (statues added after 1224):
http://tinyurl.com/69yrr6
7) Hervé of Brittany (d. 6th cent., supposedly). H. is a popular saint of Brittany with a late Vita (BHL 3859-60) that makes him blind from birth, the son of a bard, and himself an accomplished singer and musician. Collectors of hagiographic topoi might note that he is said to have successfully commanded noisy frogs to be still and to have obtained the services of a wild animal (in this case, a wolf) that had slain a domestic one on which he had relied. H. is particularly associated with Lanhouarneau (Finistère), where he is reported to have settled a small monastic community of which, though by his choice he was only in minor orders (an exorcist), he was abbot.
8) Rayner of Pisa (d. 1160). One of the new breed of Italian lay saints prominent in his century, R. (in Italian, Ranieri) was a merchant, pilgrim, hermit, and thaumaturge. He eventually became Pisa's patron saint. R.'s lengthy twelfth-century Vita by his contemporary Benincasa (BHL 7084) was edited by Réginald Grégoire as _San Ranieri di Pisa (1117-1160) in un ritratto agiografico inedito del secolo XIII [sic]_, Biblioteca del "Bollettino storico pisano". Collana storica, vol. 36 (Pisa: Pacini, 1990).
A scene by Andrea da Firenze (Andrea Bonaiuti; active 1343-1377) illustrating R.'s Vita in the frescoes of Pisa's Camposanto Monumentale:
http://www.heiligenlexikon.de/Fotos/Rainer_von_Pisa.jpg
R. as depicted (at left) in Turino Vanini's Madonna con San Ranieri e San Torpè (1397), kept in Pisa's church of San Paolo a Ripa d'Arno:
http://tinyurl.com/yvwk7h
http://tinyurl.com/27rdxr
R.'s mummified body is kept in this display reliquary in a chapel (not medieval, I fear) in Pisa's cathedral:
http://tinyurl.com/3c5z48
Best,
John Dillon
(last year's post lightly revised and with the addition of Hypatius of Bithynia)
**********************************************************************
To join the list, send the message: join medieval-religion YOUR NAME
to: [log in to unmask]
To send a message to the list, address it to:
[log in to unmask]
To leave the list, send the message: leave medieval-religion
to: [log in to unmask]
In order to report problems or to contact the list's owners, write to:
[log in to unmask]
For further information, visit our web site:
http://www.jiscmail.ac.uk/lists/medieval-religion.html
|