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medieval-religion: Scholarly discussions of medieval religion and culture

1.  On Thursday, September 7, 2006, at 6:23 pm, I wrote:

> Benevento soon claimed (in a Translation account, BHL 4140) to
> have the bodies of its other native sons, F. and D., as well.  

The view that Benevento had the bodies of its Sts. Festus and 
Desiderius antedates Sico's raid by at least a century, as it is 
already in Bede's Martyrology.  Here we are told that, after the 
martyrdom of Januarius and his comapnions, people of Misenum retrieved 
the body of St. Sos(s)ius and gave it honorable burial in their 
basilica, that people of Pozzuoli retrieved the bodies of Sts. 
Proculus, Eutyches, and Acutius and buried these by a basilica of St. 
Stephen, and that Beneventans gathered up the bodies of F. and D.   
This account, which recurs in Ado and in Usuard, assigns particular 
martyr-cult locales to the other companions but not to F. and D., whose 
precise grave sites will have been unknown to its creator and whose 
very removal to Benevento could be fictional.  Since F. and D.'s cult 
is already attested to by the (pseudo-)Hieronymian Martyrology, the 
probability is that they are genuine martyrs.  Either by the early 
Middle Ages their cult had ceased to be active or else it was located 
at a place to which the creator of this account had no access.  Just 
possibly, Benevento during the early years of Lombard expansion was 
that isolated from the East Roman enclave around Naples.

It seems more likely, though, that Benevento's veneration of F. and D. 
postdates by several centuries the late sixth- or seventh-century 
development of the the Januarius legend and derives instead from these 
saints' mention in the historical martyrologies.  Though its earliest 
witness is of the late twelfth or early thirteenth century, the 
Beneventan Translation of J. (BHL 4120), in which the remains of F. and 
D. are taken from a spot described only as being where they had been 
placed by a (legendary) senator Cyphius, seems to have been written not 
terribly long after J.'s early ninth-century translation to Benevento 
(its view of prince Sico is unusually favorable and there are no 
references to later miracles).  The parallel Translation of F. and D. 
(BHL 4126), surely older than its first witness (early thirteenth-
century), narrates the pagan senator Cyphius' translation of these 
relics from Pozzuoli to Benevento.  Both, I suspect, were written in 
the reign of Sico's son, prince Sicard (d. 839), whose interest in 
endowing his capital with relics can been seen in his translations from 
Amalfi of St. Trophimena and from Salerno of the recently arrived St. 
Bartholomew the Apostle.

2.  Since yesterday's treatment of F. and D. was so short on visuals (I 
had been hoping to show both a better view of D. as he appears in the 
Catacombe di San Gennaro at Naples and the untonsured F. in the remains 
of the twelfth-century Januarian portrait cycle in the church of 
Sant'Aniello at Quindici [AV]), herewith some views of the lovely 
church at Noli (SV) in Liguria dedicated to another saint of 7. 
September, the Corsican martyr Paragorius, and restored in the 
nineteenth century by the Portuguese architect Alfredo d'Andrade:

Some exterior views:
http://www.archeoge.arti.beniculturali.it/archeologia/noli.htm
http://www.oltreilviaggio.it/europa/italia/liguria/noli07.htm
http://www.thais.it/architettura/romanica/schede/scm_00077.htm

A somewhat blurry view of the upper parts of the belltower and of the
nave, showing a deep narrow window, is here:
http://tinyurl.com/crrem

Note the _bacini_ (decorative dishes of Islamic manufacture) in the 
roundels:
http://tinyurl.com/8q4gg

An interior view:
http://www.thais.it/architettura/romanica/schede/scm_00078.htm

Two views of the crypt:
http://www.sapere.it/mm/geografia/objects/10436366.jpg
http://tinyurl.com/9cd4w

Best again,
John Dillon

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