medieval-religion: Scholarly discussions of medieval religion and culture
Herewith a link to an earlier (2010) 'Saints of the day' for 21. October (including Sts. Dasius, Zoticus, and Gaius; St. Hilarion of Gaza; St. Malchus of Syria; Holy Virgins Martyred at Köln; St. Tammarus; St. Wendelin; St. Bertold of Parma):
http://tinyurl.com/8jcc9m3
Further to Hilarion of Gaza:
In that earlier post's notice of this saint, for 'H. (in the first of these views, at center) as depicted in an earlier thirteenth-century fresco (1209) in the nave of the church of the Presentation of the Theotokos in the Studenica monastery' please read 'H. (in the first of these views, at center) as depicted in the earlier thirteenth-century frescoes (1208-1209; repainted in 1569) in the church of the Theotokos in the Studenica monastery'. The sixteenth-century repainting of these frescoes appears to have been studiously conservative at least in regard to the figures' dress.
In the same notice, add to the view of H. as depicted in a thirteenth-century mosaic in the basilica di San Marco in Venice this perhaps clearer one (H. at left):
http://www.museumplanet.com/tour.php/venice/sm/107
In the same notice, in the text preceding the links to views of H. as depicted in the earlier fourteenth-century frescoes in the church of St. George in Staro Nagoričane for 'by the court painters Michael and Eutychius' please read 'by Michael Astrapas and Eutychios'. And for the first of those links please substitute this one to a better view of the same portrait (H. at right; at left, St. Poemen):
http://www.eikonografos.com/album/albums/uploads/servia/8.jpg
Yet another view:
http://tinyurl.com/8vl67cx
In the same notice, the link to a view of H. as depicted in an October calendar portrait in the earlier fourteenth-century frescoes (1335-1350) in the narthex of the church of the Holy Ascension at the Visoki Dečani monastery near Peć no longer functions. Use this instead:
http://tinyurl.com/2auodbf
In the same notice, please disregard the reference to H. as depicted in the prothesis of the church of the Holy Ascension at the Visoki Dečani monastery near Peć (that H. is portrayed not as a monk but rather as a senior bishop). The accompanying link no longer functions.
In the same notice, add this view of H. (at left; at right, probably St. Mark the Ascetic) as depicted in the later fourteenth-century frescoes (1389; restored in 1971 and 1972) of the monastery church of St. Andrew at Matka (near Skopje) in the Former Yugoslav Republic of Macedonia:
http://tinyurl.com/9yrg5ah
Further to the Holy Virgins Martyred at Köln:
In that earlier post's notice of these saints, the link to the detail view of Ursula (with two angels and a donor) as depicted by Benozzo Gozzoli in a panel painting now in the National Gallery of Art, Washington, DC no longer functions.
In another post for this day in 2010 Gordon Plumb added links to three depictions of Ursula in glass:
http://tinyurl.com/8fkda5e
Further to Bertold of Parma:
In that previous post's notice of this saint, the link to a view of the fragment of the wooden door in Parma that's associated with him no longer functions.
P. as depicted in a panel painting from 1469 attributed to Michele di Matteo, now in the Galleria nazionale di Parma:
http://www.istitutoaveta.it/90486.JPG
Today (21. October) is also the feast day of:
1) Vulfilaicus (d. later 6th or earlier 7th cent.). Our information about this saint in his lifetime (also Vulfelaicus, Vulflagius; in French, Walfroy) comes entirely from St. Gregory of Tours, _Historia Francorum_, 8. 15-16. According to this account, Gregory was traveling through Eposium (later Yvois, now officially Carignan [Ardennes]) when he was met by the deacon V. The latter took Gregory to his monastery on a mountain peak some eight miles from the town; a large church on the site was sanctified by relics of Martin and other saints. Drawing V. out in conversation, Gregory learned that the latter was of Langobard origin, that he had had from childhood a strong devotion to St. Martin, that later he had joined the monastery of St. Aredius of Limoges, had accompanied that worthy on a pilgrimage to Tours, whence they returned with some Martin's wonder-working dust (what they took with them increased miraculously on their way back), and that V. had then gone on to Eposium, in whose vicinity he established on that very mountain a dwelling at a place where people still worshiped a statue of Diana.
To assist in the conversion of these people to Christianity V. erected on the site a pillar on which he stood in pain in his bare feet and from which he preached in the manner of St. Symeon of Antioch (it's not clear from Gregory which St. Symeon Stylites is meant); he lived on pot herbs and endured the winter's blasts to the point of losing his toenails to the cold and of having icicles form in his beard. In time V. was able to secure enough converts to have the statue of Diana taken down and the church erected in its place. After he had had the statue broken up with hammers V. was demonically afflicted with an outbreak of pimples all over his body; this he cured in the church with oil he had brought from St. Martin's shrine. V. then resumed his life as a stylite until, following the bidding of traveling bishops, he joined other brethren in the monastery. Further miracles confirmed St. Martin's power. Thus far Gregory.
V. has yet to grace the pages of the RM. The diocese of Reims celebrates V. today in Yvois generally and (at least this year) a week from today at the modern hermitage / retreat center dedicated to him on a mountain in Margut (Ardennes). It is not certain whether he is identical with the Vulflagius (in French, Wulphy) celebrated since at least the twelfth century at today's Rue (Somme) and, from there, at other places in France.
2) Hilarion of Muglen (d. ca. 1164). We know about this prelate in Bulgaria chiefly from a thirteenth-century Slavic account of the translation of his relics to Tarnovo and from a later fourteenth-century Slavic life by patriarch St. Euthymius of Tarnovo. H. was hegumen of a monastery before being consecrated bishop of Muglen (Maglen, Moglena, Meglin) between 1133 and 1142 by archbishop Eustathius of Ohrid at a time when the Bulgarian church was still subject to that of Constantinople. As bishop he was remembered for his work in opposing both the dualism of Bogomils and the monophysite beliefs of Armenians settled in his diocese. H.'s cult seems to have been immediate. The translation of his shrine from Muglen to Tarnovo (now officially Veliko Tarnovo), then the capital of the Second Bulgarian Empire, took place under Tsar Kaloyan between 1204 and 1206. In Tarnovo Tsar Ioan (Ivan) Asen II (1218-1241) moved H.'s shrine into the newly built church of the Forty Martyrs of Sebaste where (according to the translation account) it continued to grant healing to those who approached H. in faith.
H. has yet to grace the pages of the RM. Herewith an illustrated, English-language page on the church of the Forty Holy Martyrs in Veliko Tarnovo:
http://tinyurl.com/8yjebl8
Best,
John Dillon
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