medieval-religion: Scholarly discussions of medieval religion and culture
Christopher wrote, quoting Jim:
>
>>The distinction was between a votive offering, left in thanks or recognition
>
> of a miraculous intervention already effected, and an offering left in
> fulfilment of a vow (an oblatio, if you will), which is instrumental in
> effecting the miraculous intervention.
>
> mmmmm... one makes a vow *in anticipation* of a miraculous intervention --not
> a confirmation of the Historical Past, but a hope of Altering the Future.
>
> what a concept.
>
> i'm just dense, but it seems to me that this distinction would only hold in a
> small minority of cases, since vows to make an offering (or perform a
> pilgrimage, or whatever) would often be the result of some Intervention
> already fait accompliée.
I'd put the distinction a bit differently: 1) an offering left in
gratitude for, or in recognition of, an intervention already effected;
2) an offering made in the hope of obtaining a desired intervention.
In pre-Christian "pagan" religions of the Mediterranean basin, offerings
of type 1 were often, though not necessarily, made _ex voto_, i.e. in
fulfilment of a previous vow; offerings of type 2 were not.
Nonetheless, all objects tendered under these circumstances (type 1 and
tpe 2) are customarily called "ex votos" (or "ex-votos"). In some cases
(e.g., the erection of a commemorative temple, the leaving of a votive
tablet) after-the-factness is readily inferrable; in other cases (e.g.,
body-part ex votos) one is not certain whether the offerings were really
of type 1 or of type 2.
Christian ex-votos are very often of type 1 (after the fact). But the
offering of a votive candle is frequently of type 2 (precatory). In
many instances one is not sure what the motivation may have been.
Best,
John Dillon
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