medieval-religion: Scholarly discussions of medieval religion and culture
Today (6. September) is the feast day of:
1) Zachary (6th cent. BCE). The Z. commemorated by the later ninth-century martyrologist Usuard under this date (Florus of Lyon and St. Ado of Vienne have a Z. here also but with specification), followed by the RM, is the associate of Haggai from the first part of the Book of Zechariah.
2) Onesiphorus (d. 1st cent.). The O. commemorated now by the RM and in the ninth century by St. Ado under this date is the Ephesian disciple of Paul from 2 Tim. 1:16-18 and 4:19. Usuard omits him. Greek synaxary notices (16. July, 8. or 9. November), incorporating matter from the Passio of Onesiphorus and Paul of Iconium (BHG 2325), call O. a martyr under Domitian and give him as a companion a servant named Porphyry. Prior to its revision of 2001 the RM followed suit, commemorating the martyrs O. and P. today. Saints named O. (identified inscriptionally as a soldier) and P. are depicted as saints of August in the fifth- or perhaps sixth-century cupola mosaics of the Rotunda (Ag. Georgios) at Thessaloniki:
http://tinyurl.com/l2t3rl
NB: The caption to that view calls P. Porphyros, seemingly in error. The inscription as edited by Denis Feissel (_Recueil des inscriptions chrétiennes de Macédoine, du IIIe au VIe siècle_ [Athènes, 1983; _Bulletin de correspondance hellénique. Supplément 8], p. 105) reads Porphyrios.
O. and P. (center and right, respectively; at left, St. Matrona of Perge) as depicted in November calendar portraits in the earlier fourteenth-century frescoes (betw. 1335 and 1350) of the narthex in the church of the Holy Ascension at the Visoki Dečani monastery near Peć in, depending on one's view of the matter, either the Republic of Kosovo or Serbia's province of Kosovo and Metohija:
http://tinyurl.com/yjwrcwz
3) St. Michael the Archangel's Miracle at Chonae (?). According to a legend first documented from the eighth century, the famous Michaelic sanctuary at Chonae (more Hellenicly rendered as Chonai) in the East Roman theme of Thrakesion (now Honaz in Turkey's Denizli province) was the scene of a miracle vouchsafed to the holy hermit Archippus after he had lived there for seventy years. The site, located in a valley between two arms of a river, consisted of a healing spring long associated with Michael and an adjacent oratory dedicated to him. Local polytheists plotted to destroy the oratory by redirecting two nearby mountain rivers to a point above the site, damming them, and then releasing the impounded waters; the latter in their flood would wash away the oratory and the newly created joint river would permanently drown the spring.
The elderly Archippus, becoming aware of the pagans' machinations, called upon Michael for assistance. Michael appeared, telling Archippus not to fear; as the wall of water approached he first caused it to stand perfectly still and then, striking a rock, created at that point a great chasm into which the waters funneled and through which they have flowed ever since, thus sparing the spring and its oratory to serve as an always efficacious source of healing. Thus far the story, which exists in three Greek-language versions (BHG 1282, 1283, and 1284) as well an Ethiopian version (BHO 759) and one in Latin from the eleventh century (BHL 5947; the work of a monk named Leo at the Amalfitan monastery on Mt. Athos).
The Michaelic sanctuary at Chonae (whose name in Greek means 'Funnels') was already well known in the later fifth century. It prospered until the later twelfth century and was the venue for a great annual gathering on this day. Among the many who traveled there was St. Lazarus the Galesiote (d. 1053); it was there, according to Gregory the Cellarer, that he met the monk whom he accompanied to Palestine. In Russia, the originally later fourteenth-century Chudov monastery in the Kremlin was dedicated to the Miracle at Chonae. Orthodox churches and Eastern-rite churches in communion with Rome celebrate Michael's appearance at Chonae on 6. September. The feast has yet to be adopted in the Roman Rite and this appearance of Michael has yet to grace the pages of the RM.
The Miracle at Chonae as depicted in a later twelfth-century icon, probably created in Constantinople and now in the monastery of St. Catherine, Sinai:
http://tinyurl.com/2upbln6
http://tinyurl.com/26uv9rd
Some context for this icon:
http://www.pallasweb.com/ikons/ikon.html?pid=7
The Miracle at Chonae as depicted in the earlier fourteenth-century frescoes (betw. ca. 1312 and 1321/1322) of the nave of the monastery church of the Theotokos at Gračanica in, depending on one's view of the matter, either Serbia's province of Kosovo and Metohija or the Republic of Kosovo:
http://tinyurl.com/yf7z8ga
The Miracle at Chonae as depicted in a September calendar scene in the earlier fourteenth-century frescoes (betw. 1335 and 1350) of the narthex in the church of the Holy Ascension at the Visoki Dečani monastery near Peć in, depending on one's view of the matter, either the Republic of Kosovo or Serbia's province of Kosovo and Metohija:
http://tinyurl.com/ygabw4y
The Miracle at Chonae as depicted in a fourteenth- or fifteenth-century Russian icon (provenance not stated):
http://www.icon-art.info/hires.php?lng=en&type=1&id=933
The Miracle at Chonae as depicted in an earlier fifteenth-century Russian icon now in Pavel Korin's Museum, Miscow:
http://www.icon-art.info/hires.php?lng=en&type=1&id=870
The Miracle at Chonae as depicted in a late fifteenth- or early sixteenth-century Russian icon now in the Museum of History and Architecture, Novgorod:
http://tinyurl.com/28bae45
4) Eleutherius of Spoleto and of Rome (d. ca. 590). What we know about E. comes from the _Dialogues_ of St. Gregory the Great and especially from _Dial._ 3. 33, in which G. recounts three of E.'s miracles. After serving as abbot of St. Mark the Evangelist at Spoleto, E. entered G.'s monastery of St. Andrew at Rome, where he lived for many years until his death. By the power of his prayer E. miraculously obtained for G. the cure of a persistent and severe ailment of the digestive tract. This experience caused G. to give credence to reports of other miracles operated by E. at which G. was not present. G. cites two of these: bringing a dead person back to life and, with the prayerful aid of his monastic brethren, permanently curing a demonically possessed boy whom E. in his pride had erroneously already proclaimed to have been healed.
E.'s _dies natalis_ is unknown. His commemoration today in the RM would seem to derive from a mistaken identification (in Baronio's time or earlier?) with a bishop Eleutherius recorded for today in the (pseudo-)Hieronymian Martyrology with a grave or memorial on the Via Salaria. The archdiocese of Spoleto - Norcia celebrates him on 5. October.
G. tells us that the E.'s monastery at Spoleto was sited _in ... urbis pomoeriis_, i.e. adjacent to the city wall. Its now decayed church of San Marco in pomeriis (whose crypt is said to go back to the sixth century) and the ruins of other abbatial buildings are still to be seen in Spoleto's borgo di Monterone. In this view, a little bit of it is visible on the left:
http://www.artstudio.it/spoleto/images/009_05.jpg
A brief look at some of Spoleto's many better preserved medieval churches is here:
http://www.argoweb.it/spoleto/chiese.uk.html
5) Donatian, Praesidius, Mansuetus, Germanus, Fusculus, and Laetus (d. ca. 484). We know about D., P., M., G., F. and L. from Victor of Vita's propagandistic _Historia persecutionis Africanae provinciae_, in which they are all bishops evicted from their sees under Huneric and slain. L. is reported to have suffered a lengthy imprisonment followed by an execution by fire.
6) Bega (d. late 7th cent., supposedly). B. is the fairly legendary eponym of St Bees Priory in Cumberland, founded in the 1120s from St Mary's Abbey in York. She has an untrustworthy, probably early thirteenth-century Vita (BHL 1082) that makes her an Irish royal who fled to preserve her virginity and who lived as a solitary at the site of St Bees before moving on to Northumbria in time of St. Oswald and St. Hild/Hilda, where in matter calqued on incidents in St. Bede the Venerable's _Historia ecclesiastica gentis Anglorum_ having to do with nuns named Begu and Heiu she is said to have founded a community, to have seen in a vision St. Hild's death, and to have died at the monastery of Hackness. Central to B.'s cult at St.Bees was her holy arm-ring, which the Vita says she left there when she departed for Northumbria and which (possibly in a succession of actual objects) the priory maintained as a relic until the Dissolution.
B.'s cult existed at St Bees before the priory's foundation; thirteenth-century records of toponyms elsewhere in Cumbria and in Peeblesshire to the north indicate a regional distribution of some antiquity. Sceptics, observing that in Old English an arm-ring would be called _beag_, have considered B. a purely imaginary construct deriving from the presence of such a relic. The medievally attested name of St. Bees' own town was largely Scandinavian (Kirkeby Becok); Scandinavian settlement in the area being relatively late (tenth-century), this isn't very helpful in determining the linguistic identity of underlying stratum that gives us Becok. But since some of the region's Bega-toponyms appear to be Celtic in origin, the cult may well have have preceded the use locally of Old English. In which case the choice of a relic would have come from the name of the saint rather than vice-versa.
Herewith some views, etc. of today's Priory Church of St Mary and St Bega (largely reworked in the nineteenth century):
http://www.stbees.org.uk/churches/index.htm
http://www.visitcumbria.com/wc/chw6.htm
http://tinyurl.com/6x27b4
http://tinyurl.com/68fdmu
http://tinyurl.com/54t5zy
http://www.mysteriousbritain.co.uk/majorsites/aa/st_bees.html
7) Magnus of Füssen (d. later 8th cent.). M. (also Maginold; auf Allgäuerisch, Mang) is the fairly legendary founder of the former Abtei St. Magnus (St. Mang) in today's Füssen im Allgäu (Lkr. Ostallgäu) in Bavaria. He first comes to light in surviving documentation when at some point between 864 and 887 his feast on this day was first entered in the martyrology of Reichenau. He has an untrustworthy Vita (BHL 5162) from around 895 that, borrowing heavily from the Vitae of St. Columban and of St. Gall, makes him an Irishman who becomes Gall's disciple and who together with some comrades leaves the monastery after G.'s death and evangelizes along the Via Claudia Augusta in southern Bavaria. His evangelizing is presented not only literally but also symbolically in the form of slaying a dragon, a feat that M. accomplishes twice in the course of this narration.
At the behest of Augsburg's bishop St. Wicterp M. then founds a settlement on the Lech at a place called _ad fauces_ (today's Füssen; if you've ever wondered why the latter is not spelled with an Esszett now you know that its etymology has nought to do with Fuß). With the aid of clerics sent from Augsburg, he makes this his center of missionary operations. One of his comrades from Sankt Gallen succeeds Wicterp as bishop of Augsburg; later in the same year, on 6. September, M. passes away. Rather later, bishop Lanto of Augsburg (r. 838-47) performs an Elevatio of F. at the monastery's church at Füssen. Thus far M.'s Vita.
In 897 relics said to be of M. were translated to Lorsch; before 898 others had come to Sankt Gallen. M.'s cult is attested from Köln in the tenth century; in the central Middle Ages it spread widely across German-speaking areas from Saxony to the Tirol.
An illustrated, German-language account of what is now the Stadtpfarrkirche St. Mang at Füssen:
http://tinyurl.com/nxwaeo
In that account's discussion of the crypt note the image of the late tenth-century fresco of Sts. M. (at left) and Gall, another view of which is here:
http://www.alpic.net/region/person/mang.php
In both views, M. appears to be of the same height as G. and the latter's left thumb is of ordinary length vis-a-vis the other fingers of that hand. Now look at the image here of the same fresco:
http://tinyurl.com/55adtx
In this view M. (appropriately, given his name) is taller than G. and G.'s left thumb is longer than the next two fingers of his left hand. Whereas there is some distortion from the protective (plexiglass?) shielding visible in front of the painting in this view, that would not seem to explain either of these discrepancies. Has the painting been restored recently?
Here's another view of the crypt (rebuilt in the later eleventh or twelfth century):
http://tinyurl.com/l6l4e5
The church above is a largely eighteenth-century replacement of its medieval predecessor. Surviving from the latter is the late twelfth- or early thirteenth-century belltower attached to the north transept:
http://www.thomaswikman.org/images/basilica.jpg
http://www.pbase.com/castlehunter/image/6734180
http://www.pbase.com/vickyandy/image/39830720
Two views of what was once the thirteenth-century monumental entrance (portal with flanking windows) to the chapter room:
http://tinyurl.com/mgepn3
http://tinyurl.com/kwblzy
One of the places in which M. is said to have evangelized is today's Kempten im Allgäu. He is shown in an illumination of ca. 1455 in the St. Galler Hausheilige (St. Gallen, Stiftsbibliothek, Cod. Sang. 602, p. 178) using the staff of St. Gall to subdue a demonic monster there:
http://www.heiligenlexikon.de/Fotos/Maginold_Mang2.jpg
http://www.e-codices.unifr.ch/en/csg/0602/178/small
Pages 154-212 of this manuscript have a German-language Life of M., whose illuminations are indexed in the description here:
http://www.e-codices.unifr.ch/en/description/csg/0602
Herewith a few views of Kempten's originally earlier fifteenth-century (later 1420s) Pfarrkirche St. Mang replacing on the same site a smaller "romanesque" predecessor whose belltower forms the lower part, (below the level of the clock) of the present tower:
http://www.spidertrip.de/Bilder/Bild_80_gr.jpg
http://www.flickr.com/photos/wm_archiv/3506354553/sizes/l/
http://www.trekearth.com/gallery/photo550883.htm
8) Liberatus of Loro Piceno (Bl.; d. ca. 1260, perhaps). A very poorly documented Franciscan holy person of Macerata province in the Marche, L. is the titular of an originally early fifteenth-century church at the convent of San Liberato at San Ginesio (MC). The convent itself is said to be a later thirteenth-century foundation by Franciscans who had abandoned their previous abode at Soffiano in today's Sarnano (MC) and who had brought with them the remains of their brothers who had been buried there. The convent came to be named for one of these whom the brothers at some time began to honor as a saint and who may well have been the blessed L. of Loro Piceno recorded by the early Franciscan historian Mariano da Firenze (d. 1523).
L.'s cult was approved _ab immemorabili_ in 1713. A canonization trial in the later eighteenth century failed when a local historian who had been assisting the order confessed on his deathbed that documents he had provided in support of L.'s cause were of his own invention. By this time, though, the tradition had grown up that L. and the anonymous holy person of Soffiano recorded in chapter 48 of the _Fioretti_ of St. Francis were one and the same. This view was officially accepted by Pius IX, who in 1868 granted the diocese of Fermo a Mass and Office for L.
The site at Soffiano is recorded from the early twelfth century as an hermitage. It became one again after the Franciscans had left it. Views of the place as it appears now will be found on this page:
http://www.sanliberatodaloro.it/soffiano.htm
The convent church of San Liberato in the homonymous _frazione_ of San Ginesio was restored from 1972 to 1982 to a state approximating that recorded in a visitation of 1703. A view of its interior will be found here:
http://www.sanliberatodaloro.it/chiesa.htm
A scholarly, Italian-language account of L. and his cult:
http://tinyurl.com/nn6973
Best,
John Dillon
(last year's post revised and with the addition of St. Michael the Archangel's Miracle at Chonae)
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