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MEDIEVAL-RELIGION  January 2007

MEDIEVAL-RELIGION January 2007

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Subject:

Re: Thanks for St Michael query

From:

Thomas Izbicki <[log in to unmask]>

Reply-To:

medieval-religion - Scholarly discussions of medieval religious culture <[log in to unmask]>

Date:

Thu, 18 Jan 2007 10:07:06 -0500

Content-Type:

text/plain

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text/plain (2098 lines)

medieval-religion: Scholarly discussions of medieval religion and culture

I wonder whether the story of Michael appearing at the end of a plague
in Rome sheathing his sword (thus Castel Sant'Angelo) is tied into the
healer side of the archangel's cult, warrior as healer?

Tom Izbicki

Thomas Izbicki
Research Services Librarian
 and Gifts-in-Kind Officer
Eisenhower Library
Johns Hopkins
Baltimore, MD 21218
(410)516-7173
fax (410)516-8399

>>> Tehmina Goskar <[log in to unmask]> 1/18/2007 3:52 AM >>>
medieval-religion: Scholarly discussions of medieval religion and
culture

Thank you for your responses to my question about St Michael and
apologies
for mis-phrasing it.  My reference to St Michael as militant saint was
in
related to it overshadowing his other role as healer, particularly at
the
shrines dedicated to him in Italy and Byzantium in the 5th to 8th/9th
centuries (Justinian goes to a shrine to St Michael near
Constantinople
which has a fishpod to be healed two years before he dies).  In any
case it
doesn't have a great bearing on what I am looking for.

Sadly my university does not subscribe to the Index of Christian Art
online
so I am very grateful for the example results of your search.

I am just about to write to St Michael Jesus the Archangel for more
advice.


Thank you once again,
Tehmina


Zitat von MEDIEVAL-RELIGION automatic digest system
<[log in to unmask]>:

> There are 20 messages totalling 1530 lines in this issue.
>
> Topics of the day:
>
>   1. Patron saints and entrances to hell
>   2. Patron saints - Maurist Congregation (4)
>   3. Exhibition review: "In the Beginning: Bibles Before the Year
1000"
>   4. RE [M-R] volcanos as entrances to hell (2)
>   5. St Michael, lions and serpents (5)
>   6. Radegund (3)
>   7. Radegunde
>   8. Fw: Reviews in History email alert, 17 January 2007 (2)
>   9. saints of the day 17. January
>
>
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>
>
----------------------------------------------------------------------
>
> Date:    Wed, 17 Jan 2007 00:11:48 -0000
> From:    John Briggs <[log in to unmask]>
> Subject: Re: Patron saints and entrances to hell
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Jon Cannon wrote:
> >
> > Bridging this thread and the spirit of John Briggs's contribution
to
> > yesterday's, some of you will I hope enjoy a visit to this site:
> >
> > http://www.godchecker.com/ 
>
> It seems to be comprehensive, but lacks something in depth.  I looked
up
> Inanna (she tried the "visiting hell" trick, with, it has to be
said,
> somewhat mixed results).  But it told me nothing about the
Self-laudatory
> hymn of Inanna and her omnipotence - a title which rather appeals to
me!
>
> John Briggs
>
>
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>
> ------------------------------
>
> Date:    Tue, 16 Jan 2007 20:18:16 -0500
> From:    John Wickstrom <[log in to unmask]>
> Subject: Re: Patron saints - Maurist Congregation
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> There were four churches at St. Maur-sur-Loire. Four churches were
built
> =
> in monastery: the largest, to which brothers went day and night for
=
> divine office, dedicated  to Ss Peter and Paul.  the 2nd to S Martin,
=
> the 3rd, smaller, to S Severinus (probably abbot of Aguanum in late
=
> 400s).  Smallest in shape of tower to S Michael, archangel. My guess
=
> would be that these dedications preceded the appearance of the cult
of =
> Maurus at the abbey (probably 830s, the abbey had been there in some
=
> form since the mid 600s) and so were kept (I didn't follow the =
> dedication thread, but I was intrigued with the challenge of St.
Benoit-
> =
> sur-Loire. I bite...
> jbw
>
> -----Original Message-----
> From: medieval-religion - Scholarly discussions of medieval religious
=
> culture [mailto:[log in to unmask]] On Behalf Of John
=
> Briggs
> Sent: Tuesday, January 16, 2007 6:59 PM
> To: [log in to unmask] 
> Subject: Re: [M-R] Patron saints - Maurist Congregation
>
> medieval-religion: Scholarly discussions of medieval religion and =
> culture
>
> John Wickstrom wrote:
> >
> > The distinguishing epithet of "the" St. Maur is "of Glanfeuil",
the
> > earlier name of the monastery of St. Maur-sur-Loire mentioned
below.
> > I believe the Congregation of St. Maur, a reform of French
> > Benedictine houses began not at St. Maur-sur-Loire but at St.
> > Maur-des-Foss=E9s in Paris. The monks and the relics of St. Maur
left
> > Glanfeuil for Foss=E9s in the late 9th c to escape the Vikings.
> > Although a congregation was reestablished at Glanfeuil in the late
> > 10thcentury, the cult (and relics) remained at Foss=E9s into the
early
> > modern period. The cult was transferred to St. Germaine des Pres
in
> > the 17th , where the intellectual core of the Maurist movement had
> > centered earlier. As noted below, the whole wonderful Maurist
> > enterprise, as well as the well-traveled relics of Maurus were
> > destroyed by the Revolution (God's blessings upon it).
>
> Any suggestions for the dedications of the churches at St. =
> Maur-sur-Loire or=20
> St. Maur-des-Foss=E9s?
>
> I see that no-one rose to the challenge of Saint-Beno=EEt-sur-Loire
:-)
>
> John Briggs=20
>
>
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>
> --=20
> No virus found in this incoming message.
> Checked by AVG Free Edition.
> Version: 7.5.432 / Virus Database: 268.16.12/630 - Release Date: =
> 1/15/2007 8:28 PM
> =20
>
> --=20
> No virus found in this outgoing message.
> Checked by AVG Free Edition.
> Version: 7.5.432 / Virus Database: 268.16.12/630 - Release Date: =
> 1/15/2007 8:28 PM
> =20
>
>
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>
> ------------------------------
>
> Date:    Tue, 16 Jan 2007 19:14:37 -0800
> From:    Al Magary <[log in to unmask]>
> Subject: Exhibition review: "In the Beginning: Bibles Before the
Year
> 1000"
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Getting the Word Out
> by Anthony Grafton
> New Republic, 01.22.07
>
> http://www.tnr.com/doc.mhtml?i=20070122&s=grafton012207 
>
> [review of]
> In the Beginning: Bibles Before the Year 1000
> Edited by Michelle P. Brown
> (Smithsonian, 360 pp., $45)
>
> The numinous objects displayed in "In the Beginning," the exhibition
of
> Bibles from before the year 1000 at the Arthur M. Sackler Gallery in
> Washington, D.C. [the exhibition ended January 7; online exhibit at
>
http://www.asia.si.edu/exhibitions/online/ITB/html/introduction.htm],
> are beautiful, and their arrangement helps the visitor to the show
(and
> the student of its extraordinary catalogue) see important things in
a
> new light. Beauty first: the archipelago of dimly lit vitrines that
> stretches through several dark rooms reveals handwritten Bibles as
> genuine works of art. These illuminated manuscripts really glow. The
> varied and elegant scripts, the wild decorations and superbly drawn
> figures that populate their pages, have all been set free for a
time,
> after hundreds of years of incarceration between closed covers. They
> create a silent riot of gorgeous colors, elegant lines, and
stunning,
> unexpected patterns--as when, in a Hebrew manuscript now in Saint
> Petersburg, tiny lines of text and rich repeating patterns combine
to
> make a golden image of the Ark of the Covenant.
>
> The figures dominate. In an eighth-century British manuscript, a
> handsome Matthew stares gravely from a niche, flanked by neat
curtains,
> holding a scroll, while an angel hovers above him with a book. All
is
> quiet, weight, authority. Meanwhile, in a fifteenth-century
Ethiopian
> codex of the Gospels, slim bearded figures stare out at the viewer
as
> they stab upward at a cross between two others, on which men hang.
But
> their spears strike only air. The cross is empty, for Jesus is
already
> risen. Here, all is movement, pattern, lightness. In a tenth- or
> eleventh-century Slavic manuscript, two figures so abstract they
look
> like sketches by Giacometti represent the inspiration of Saint Mark.
In
> the Old English Genesis, written in the same period at the other end
of
> the Christian world, fluent lines in bright red and green mark out
the
> long, stylized hands and expressive, lifelike faces of divine and
human
> figures with startling lucidity and grace.
>
> All these images leave a deep impression, but some of them are
genuinely
> haunting. In a Byzantine manuscript, the prophet Jeremiah stands
against
> a field of gold, his eyes shadowed by the terrible knowledge that he
> must carry God's message until it consumes him along with the
> unbelievers who deny it. The blessing and the burden of divine
knowledge
> are visible in other faces as well: for example, those of the four
> evangelists, depicted in encaustic, with heavy outlines and bright
> colors that look forward to Rouault, on the seventh-century binding
of
> the Washington Codex of the Four Gospels. The binding is even more
> beautiful than the manuscript, itself written with miraculous
clarity,
> in Greek, in the late fourth or early fifth century. To look into
these
> painted eyes is to appreciate in a new way the greatness and the
power
> of Jewish and Christian art.
>
> Many curators content themselves with displaying images. The
organizers
> of "In the Beginning" have done something much harder: they have
> arranged the materials, and explicated them, to educate the public
about
> a lost world. The exhibition, which was executed in partnership with
the
> Bodleian Library in Oxford, begins, magnificently, with a heap of
> scraps: unidentified bits of papyrus and parchment from the immense
haul
> discovered in the Cairo Genizah in the late nineteenth century, much
of
> which Solomon Schechter brought back to Cambridge. Even better, the
> vitrine that holds them stands before an enlarged photograph of
> Schechter himself, formally dressed in coat and tie. Bearded and
> saturnine, the great scholar clutches his forehead as he
contemplates
> one of the thousands of texts that had to be catalogued and
identified
> and reassembled like so many lost mosaics before the Genizah could
> release its secrets about the history of Judaism and Christianity.
>
> Taken together, photograph and heap embody the scholar's lot--a curse
of
> Tantalus, which condemns its victims to an endless desire for and an
> impossible pursuit of the whole past, the whole book, the whole
truth.
> Beauty and truth are fragile. Often they survive only as fragments.
At
> the core of this show is a hymn of praise to the slow, grinding work
of
> those forgotten Bartleby-like creatures, the scribes and the
scholars,
> those who first made and those who reassembled the fragments over
the
> millennia, and by doing so preserved and illuminated the textual
> traditions of the human race.
>
>
>
> "In the Beginning" tells two complex stories, and does so with a
> wonderful clarity, detail, and lack of condescension. The shorter one
is
> that of the modern scholars and collectors who first assembled these
> materials and then worked out what they are and what they tell us
about
> the Bible. Courtesy SmithsonianFrom Charles Lang Freer, the
railroad-car
> manufacturer who bought the Freer Gospels and other ancient
manuscripts
> in Cairo and displayed them, in his house in Detroit, in James
McNeill
> Whistler's Peacock room, to Constantine von Tischendorf, the German
> professor who persuaded the monks of Sinai to let him take away much
of
> their magnificent fourth-century codex of the Bible, they make an
> extraordinary set of scholar-adventurers, cultural pirates whose
careers
> seem inconceivable now--though the archaeological authorities in
Italy
> and Greece might have a word or two to say about that.
>
> Like the Renaissance humanists who saw monastic libraries not as
ongoing
> institutions but as mines of forgotten treasure, these men worried
> little about provenance and less about the feelings of those who
guarded
> the treasures they coveted. Like the Renaissance humanists, too,
they
> created a revolution in scholarship. "Discovery" is sometimes a
misnomer
> for what they managed to accomplish with money, guile, and
> ruthlessness--as well as a sharp eye for important and beautiful
> documents. Yet if they had not intervened, theft and violence would
have
> removed some of these vital, unique monuments from the public
record.
> Their discoveries transformed our understanding of the Bible's
history,
> revealing for the first time the complex historical process that
created
> and preserved it.
>
>
>
> The second--and central--story is that of the Bible itself. In slow
> steps, laid out with exquisite care and documented with exquisite
> objects, we are shown that the Bible in all its forms--from the
Torah,
> which Moses, Jews traditionally hold, wrote with his own hand, to
the
> New Testament corpus--is the work of men. Human beings composed
these
> books, long after the events that they described; and copied them;
and
> translated them into language after language. Later generations
selected
> and redacted what their predecessors had written. In the third and
> fourth centuries, for example, Christian scribes and scholars such
as
> the church historian Eusebius defined the canon of the Christian
Bible.
> They rejected as spurious books that others thought holy, some just
as
> ancient as those they kept, or set them to the side as apocrypha. A
few
> centuries later, the Jewish grammarians of Tiberias, the Masoretes,
> edited the Hebrew text of the Old Testament and equipped it with
vowels
> and punctuation. The process of collection and correction and
excision
> never ended. Every new Bible, every new version, eventually called
for
> editing and commentary, and every new form of scholarship changed
the
> object that it restored.
>
> For a scholar visiting the Sackler, breath becomes shortest and the
> spine tingles most sharply not at the cases that hold manuscripts of
> many colors, but at those that preserve the actual handiwork of the
> ancient scholars. The Codex Sinaiticus was probably written in
Caesarea,
> in the scriptorium developed by Eusebius himself. Some specialists
> (though not the curators of "In the Beginning") identify it as one
of
> the fifty Bibles that Eusebius produced, in high style and at high
> speed, for the new churches of Constantinople, at the direct request
of
> the emperor Constantine. Certainly it came into being in the same
> general period as Eusebius worked out, with incredible ingenuity,
his
> Canon Tables--synoptic tables of passages in the four Gospels, which
he
> divided into sections. These soon became a basic feature of the
graphic
> presentation of the Christian Bible in every language from Armenian
to
> Latin. "In the Beginning" brings us, in other words, back to the
> Creation--not of the world, but of the Christian and Jewish book.
>
> The range of scholars one meets here is extraordinary: they come
from
> everywhere, from the Latin West to far in the East, and they include
> women as well as men. The Selden Acts of the Apostles bears what
seems
> to be the scratched signature of Abbess Eadburh of Minster-in-Thanet,
a
> correspondent of Saint Boniface and one of many holy women who
copied
> manuscripts. Most electrifying of all is a fragment of the Aleppo
codex
> of the Hebrew Bible. Known as HaKeter, or "the crown," this
manuscript
> was copied in the tenth century in Tiberias, the citadel of Hebrew
> grammar, by Solomon ben Buya'a. Aaron ben Moshe ben Asher, the last
> member of a distinguished family, added the commentary, vowel
points,
> and accent marks. The oldest Hebrew Bible in one volume, this may
also
> have been the first one ever made as a single, coherent book, by a
> scribe and a scholar working together from start to finish.
>
> So the oldest Tanakh we have was written and corrected by two men
whose
> names we know. And this, in our land of ferocious biblical
literalists,
> matters a great deal. Not long ago, as Peter Thuesen showed in his
> important book In Discordance With the Scriptures, the Protestant
> scholars who created the Revised Standard Version of the Bible were
> accused by politicians of being communists out to subvert America
> because they dared to translate almah, in Isaiah 7:14, as "young
woman"
> rather than "virgin," the King James rendering--as if that
magnificent
> translation somehow represented the Word of God in its perfect form,
> rather than a late translation of a Bible in which Christian senses
were
> superimposed on Jewish texts.
>
>
>
> The Bible, in some general sense, may well be the Word of God. That
is
> not a scholarly question. But the materials collected in this show
and
> in its book make clear, beyond any possibility of mistake or
confusion,
> that no single Bible in any language represents that Word without
error
> or impurity. Every Bible we have--in Armenian or Latin, Greek or
> Hebrew--is the flawed work of human hands. Every one of them derives
> from beautiful but imperfect handwritten books like those displayed
> here, many of which, perhaps most, omit verses and texts that a
modern
> American would normally expect to find. Only by reading each
> version--sometimes, each of the many versions of a version--in
context
> can we see what they meant to their creators.
>
> For the Bible has gone through many revolutions. Ancient books were
> written on rolls, bits of which are on view here. But gradually, in
the
> first centuries of the common era, Christians adopted a new form
called
> the codex--essentially, that of the modern bound book, with hard
covers.
> Jews and others emulated them. Most of the ancient books we have,
> including the books of the Bible, began life as a roll or rolls. And
> rolls were hard to preserve. Many fragments of rolls are on display
> here: mute evidence of their fragility. A majority of the texts have
> come down to us in later form, as codices, after the original rolls
were
> copied and discarded. Scribes made mistakes, of course; and the
> thousands of surviving fragments of rolls do not allow us to
> reconstitute the texts exactly as they were before this media
> revolution--the most radical change in the way books were made in
the
> Christian and Jewish worlds before printing took off in the
fifteenth
> century.
>
> To err, as always, was human; to make changes of many kinds was
easy.
> Ancient texts were written continuously, without separation between
> words or punctuation. In the course of the first millennium of the
> Common Era, scribes learned to divide Hebrew and Greek and Latin
words,
> as printers do now. But doing this required the scribe to make many
hard
> decisions. The problem is easy to illustrate. How would you divide
> GODISNOWHERE? As GOD IS NOW HERE, or as GOD IS NOWHERE? Much depends
on
> your presuppositions. And much depended on the presuppositions of
those
> who wrote and rewrote and corrected the biblical manuscripts.
>
> Interpretation also took place at thousands of points in every
version.
> Every translation embodied silent decisions about meaning. It wasn't
> just Christian and Jewish Bibles that differed from one another. The
> Greek Old Testament used by Hellenistic, or Greek-speaking, Jews took
a
> number of forms, and the most popular of these, the Septuagint,
departed
> at many points from the Hebrew Bible as redacted by the Masoretes.
> Christian versions, in their many languages, also disagreed on many
> points, as those who made them struggled--like the modern
translators
> and publishers whose work Daniel Radosh recently discussed in The
New
> Yorker--to transport "the Bible into the world of the reader."
>
> Scholars have known that the texts varied radically for a long
time--at
> least since the Christian scholar Origen, in the third century of
the
> Common Era, arranged six texts of the Old Testament, Hebrew and
Greek,
> in parallel columns. And there was no end to this glacial movement,
this
> astounding capacity of the text to slip and change. In late
antiquity,
> great libraries, such as the one at the Monastery of St. Catherine
at
> Sinai, held many different versions of the Bible, Greek and Latin,
> Arabic and Georgian and Slavonic, each with its own textual
tendencies
> and patterns of decoration; and these sometimes flowed together in
> unexpected ways as scribes and illuminators developed their crafts
in
> dialogue with colleagues hundreds of miles away. And of course the
> commentaries that filled margins and crept into the spaces between
> lines, the prefatory letters by Fathers of the Church, and the
> illustrations suggested, and sometimes imposed, distinctive new
senses
> on the biblical text at the center of the page. For all the efforts
to
> fix a canon, both the words and their meanings remained amazingly
labile.
>
> The only reason to believe that a particular Christian (or Hebrew)
Bible
> represents the Truth is that it supports beliefs drawn from other
> sources of conviction. To say this is not to attack religion or to
say
> anything against the power and the glory of the Bible. On the
contrary,
> it is to appreciate more fully how much the Bible meant to the men
and
> women--Jewish and Christian, Eastern and Western--who first wrote
its
> books, and their successors through the centuries, who read them and
> reproduced them with a care and an artistry that are foreign to our
own
> civilization.
>
> Manuscripts were expensive: to make a single codex of the Bible, a
> scribe might have to use the skins of a hundred sheep--a vast blood
> sacrifice to give us all that beauty, to say nothing of expensive
> pigments and skilled labor. Conquest and robbery, pirates and
invaders,
> always threatened. And yet the monks and the nuns who perched on
rocky
> Irish cliffs and rose at midnight in Syrian caves, and the Masoretes
in
> Palestine, and many others, had the discipline and the love to give
the
> Bible material forms of endless beauty, works of art in everything
from
> the parchment on which they were written to the carved ivory and
rock
> crystal of their sumptuous bindings. The sons and daughters of men
have
> given us the Word of God, and kept it for us, in many forms, always
> believing that they were capturing the highest of truths as they did
so.
> That is all the inspiration that history can reveal. But in its way
it
> is divine.
> Anthony Grafton is a contributing editor at The New Republic.
>
>
**********************************************************************
> 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 
>
> ------------------------------
>
> Date:    Tue, 16 Jan 2007 22:25:39 -0500
> From:    Mata Kimasitayo <[log in to unmask]>
> Subject: RE [M-R] volcanos as entrances to hell
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> A sort of anti-example in Avernus (lacus) <  Greek aornos =3D
birdless !
> (see =3D http://tinyurl.com/28wkzx (CT Lewis entry (An Elementary
> Latin Dictionary) at Perseus))
>
> Mata
>
> - -
>
> Mata Kimasitayo
> Kimasita~aT~Bloomington~In~Us
>
> ______________________________
>
> >> Facilis descensus averni est ... <<
>
> -- Virgilius (Aeneid VI. 126)
>
> ______________________________
>
> ----- Original Message -----=20
>
> From: Cormack, Margaret Jean
> To: [log in to unmask] 
> Sent: Sunday, January 14, 2007 4:00 PM
> Subject: Re: [M-R] volcanos as entrances to hell
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
>  Another area on which I=B4m sure much has been written to which I
> simply=
>  lack
> references.
>  I believe Mt. Etna (and perhaps Vesuvius?) were known as "entrances
to
> hell" during the Middle
> Ages and perhaps before. Can anyone provide me with primary or
secondary
> sources on them, or any other
> direct geological openings to hell? If such a source should just
HAPPEN
> t=
> o
> contain a reference to birds or souls flying around in the smoke and
> flam=
> e
> of an eruption, I would be delighted!
> Meg
>
>
**********************************************************************
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> to: [log in to unmask] 
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>
> ------------------------------
>
> Date:    Tue, 16 Jan 2007 23:09:46 -0600
> From:    John Dillon <[log in to unmask]>
> Subject: Re: RE [M-R] volcanos as entrances to hell
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> On Tuesday, January 16, 2007, at 9:26 pm, Mata Kimasitayo wrote:
>
> > A sort of anti-example in Avernus (lacus) <  Greek aornos =
birdless !
> > (see = http://tinyurl.com/28wkzx (CT Lewis entry (An Elementary
> > Latin Dictionary) at Perseus))
>
> A couple of points:
>
> 1)  The Lewis and Short _Elementary Latin Dictionary_ available in
> Perseus is an abridgment, first published in 1890, of Lewis and
Short's
> _A Latin Dictionary_ of 1879.  These tools are handy for the quick
> definition of words (and the larger Lewis and Short is still very
> valuable for for late antique words and occurrences not included in
the
> much newer _Oxford Latin Dictionary_ and not yet included in the
ongoing
> _Thesaurus Linguae Latinae_).  Their etymologies, on the other hand,
are
> often antiquated or suspect and should be used with great caution.
>
> In the case of 'Avernus', the etymology offered by Lewis and Short
might
> be plausible if we knew that the name in question were originally
Greek
> (though in that case the etymology would almost certainly be at odds
with
> the biology of the lake as it was in antiquity).  But we don't know
that
> the name is originally Greek.  From the morphology alone an Italic
origin
> seems likely (cf. e.g. Austin on Vergil, _Aen._ 6. 239ff.).  From
the
> location of the actual lake plus that of some other places whose
names
> are similarly formed (e.g. Liternum, Salernum), it's very likely that
the
> name is really hellenized/latinized Oscan.
>
> 2)  That said, the more important point in the present context is
that
> the derivation from Greek alpha "privative" + ornis was widely
credited
> in antiquity (cf. e.g. Vergil, _Aen._ 6. 238-41 plus the intrusive
line
> 242, giving the etymology baldly) and that this explanation
(enshrined
> not only in poets and in commentary on them but also at Isidore,
_Etym._
> 13. 19. 8) was widely available to the learned in the western Middle
> Ages.  So a medieval person might expect an absence of _actual_ birds
at
> a hellmouth and, consequently, might interpret an image of (or
reference
> to) birdlike objects there to signify something other than birds,
perhaps
> bird-souls, perhaps evil spirits.
>
> While I have my Isidore out, the location of his association of Etna
with
> Gehenna is at _Etym._ 14. 8. 14.  _Etym._ 14. 9. 9 is good for
Gehenna
> and sulphurous places generally.
>
> Best,
> John Dillon
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 09:23:10 +0000
> From:    Tehmina Goskar <[log in to unmask]>
> Subject: St Michael, lions and serpents
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> I am trying to find out more about the iconography associated with
St
> Michael the Archangel in the early Middle Ages, before he became
known as
> a
> 'militant' saint with usual depictions of scales, spear slaying
dragon,
> etc.
>
> In particular, I have come across fleeting references to his
depiction
> with
> serpents and lions.
>
> Does anyone have any information or references that may help me in
my
> search
> for examples?  They can be either references in written works or
> pictorial.
> My particular period of interest is the 6th to 9th/10th centuries.
>
> With thanks,
> Tehmina
>
> --
> Tehmina Goskar, AMA   [log in to unmask] 
> www.scambimedievali.org.uk 
> PhD student of Medieval History
> Material culture in early medieval southern Italy
> Cultura materiale nell'Italia meridionale nell'alto medioevo
> Centre for Antiquity and the Middle Ages, School of Humanities,
> University
> of Southampton
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 09:48:41 +0000
> From:    Nicola Mellor <[log in to unmask]>
> Subject: Radegund
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> I'm not too surprised  to see Radegund as the patron saint against
scabs.
> H=
> er self-mortifications were pretty severe! I don't have either of
her
> liv=
> es to hand (Fortunatus and Baudonivia) so I cannot check this, but I
> woul=
> dn't be at all surprised if her self-wounding miraculously did not
scab.
> =
> I.e. her horrific self-harm was not excessive because it did not
> actually=
>  harm her body too much.
>
> Thinking about saints  and mortifications , I expect it is possible
to
> find=
>  a patron saint for most injuries presenting at emergency rooms
> /casualty=
>  departments!
>
>
> Nicola Mellor,
> CETL Liaison,
> HEA Subject Centre for History, Classics and Archaeology.
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 11:57:24 -0000
> From:    John Briggs <[log in to unmask]>
> Subject: Re: Patron saints - Maurist Congregation
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> John Wickstrom wrote:
> >
> > There were four churches at St. Maur-sur-Loire. Four churches were
> > built in monastery: the largest, to which brothers went day and
night
> > for divine office, dedicated  to Ss Peter and Paul.  the 2nd to S
> > Martin, the 3rd, smaller, to S Severinus (probably abbot of
Aguanum
> > in late 400s).  Smallest in shape of tower to S Michael,
archangel.
> > My guess would be that these dedications preceded the appearance
of
> > the cult of Maurus at the abbey (probably 830s, the abbey had been
> > there in some form since the mid 600s) and so were kept (I didn't
> > follow the dedication thread, but I was intrigued with the
challenge
> > of St. Benoit- sur-Loire. I bite...
>
> I can't now find my references, but there were also several churches
> (three
> or four) at Fleury, although they seem to have been replaced when
the
> present church (high altar dedicated to Our Lady) was re-built in
the
> 11th
> century.  St Benedict's shrine was in its crypt, which only occupies
the
> space below the apse, and his altar was immediately above, occupying
the
> main apse, but behind the high altar and on a higher level.  This
chapel
> seems to have essentially functioned as the Lady Chapel, and the
Morrow
> Mass
> was apparently celebrated there (with the usual confusion between
the
> Morrow
> Mass and the Lady Mass).
>
> John Briggs
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 07:42:56 EST
> From:    Nancy Spies <[log in to unmask]>
> Subject: Re: St Michael, lions and serpents
>
> -------------------------------1169037776
> Content-Type: text/plain; charset="US-ASCII"
> Content-Transfer-Encoding: 7bit
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
>
>
>
> I am  trying to find out more about the iconography associated with
St
> Michael  the Archangel in the early Middle Ages, before he became
known
> as  a
> 'militant' saint with usual depictions of scales, spear slaying
dragon,
> etc.
>
> In particular, I have come across fleeting references to his 
depiction
> with
> serpents and lions.
>
>
>
> The serpent was, I believe, considered to be a dragon or, actually,
a
> wyvern.  A wyvern is a two-legged dragon having wings and a barbed
and
> knotted tail
> (Middle English wyvere, viper).
>
> Nancy
>
> Nancy  Spies
> Arelate Studio
> _www.weavershand.com/ArelateStudio.html_
> (http://www.weavershand.com/ArelateStudio.html)
>
> "But  if by 'Liberal' they mean someone who looks ahead and not
behind,
> someone who  welcomes new ideas without rigid reactions, someone who
> cares about
> the welfare  of the people -- their health, their housing, their
schools,
> their
> jobs, their  civil rights, and their civil liberties -- someone who
> believes
> we can break  through the stalemate and suspicions that grip us in
our
> policies
> abroad, if  that is what they mean by 'Liberal', then I'm proud to
say
> I'm a
> 'Liberal'."  John F. Kennedy, 14 Sept 1960
>
>
>
**********************************************************************
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> to: [log in to unmask] 
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to:
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>
> -------------------------------1169037776
> Content-Type: text/html; charset="US-ASCII"
> Content-Transfer-Encoding: quoted-printable
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
> <!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
> <HTML><HEAD>
> <META http-equiv=3DContent-Type content=3D"text/html;
> charset=3DUS-ASCII">
> <META content=3D"MSHTML 6.00.2800.1561" name=3DGENERATOR></HEAD>
> <BODY id=3Drole_body style=3D"FONT-SIZE: 10pt; COLOR: #000000;
> FONT-FAMILY:=20=
> Arial"=20
> bottomMargin=3D7 leftMargin=3D7 topMargin=3D7 rightMargin=3D7><FONT
> id=3Drol=
> e_document=20
> face=3DArial color=3D#000000 size=3D2>
> <DIV>
> <DIV>&nbsp;</DIV>
> <BLOCKQUOTE=20
> style=3D"PADDING-LEFT: 5px; MARGIN-LEFT: 5px; BORDER-LEFT: blue 2px
> solid"><=
> FONT=20
>   style=3D"BACKGROUND-COLOR: transparent" face=3DArial
color=3D#000000
> size=
> =3D2>I am=20
>   trying to find out more about the iconography associated with
> St<BR>Michae=
> l=20
>   the Archangel in the early Middle Ages, before he became known
as=20
>   a<BR>'militant' saint with usual depictions of scales, spear
slaying
> drago=
> n,=20
>   etc.<BR><BR>In particular, I have come across fleeting references
to
> his=20
>   depiction with<BR>serpents and lions.</FONT></BLOCKQUOTE></DIV>
> <DIV></DIV>
> <DIV>&nbsp;</DIV>
> <DIV>The serpent was, I believe, considered to be a dragon or,
actually,
> a=20
> wyvern.&nbsp; A wyvern is a two-legged dragon having wings and a
barbed
> and=20
> knotted tail (Middle English wyvere, viper).</DIV>
> <DIV>&nbsp;</DIV>
> <DIV>Nancy=20
> <DIV>&nbsp;</DIV>
> <DIV><FONT lang=3D0 face=3DArial size=3D2 FAMILY=3D"SANSSERIF"
> PTSIZE=3D"10"=
> >Nancy=20
> Spies<BR>Arelate Studio<BR><A=20
>
href=3D"http://www.weavershand.com/ArelateStudio.html">www.weavershand.com/A=

> relateStudio.html</A><BR><BR>"But=20
> if by 'Liberal' they mean someone who looks ahead and not behind,
someone
> wh=
> o=20
> welcomes new ideas without rigid reactions, someone who cares about
the
> welf=
> are=20
> of the people -- their health, their housing, their schools, their
jobs,
> the=
> ir=20
> civil rights, and their civil liberties -- someone who believes we
can
> break=
> =20
> through the stalemate and suspicions that grip us in our policies
abroad,
> if=
> =20
> that is what they mean by 'Liberal', then I'm proud to say I'm a
> 'Liberal'."=
> =20
> John F. Kennedy, 14 Sept
1960</FONT></DIV></DIV></FONT></BODY></HTML>
>
**********************************************************************
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> to: [log in to unmask] 
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> For further information, visit our web site:
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>
> -------------------------------1169037776--
>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 09:08:54 -0500
> From:    Thomas Izbicki <[log in to unmask]>
> Subject: Re: St Michael, lions and serpents
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> >From Index of Christian Art, a sample:
>
>   	 000126370
> Uplink   	Main record
> Code   	43 V45 ChMr R04,001 A1d
> Location   	LinkVenice: Church, S. Marco
> Name of Work   	LinkVenice, San Marco, Pala d*oro
> Medium   	LinkEnamel
> Object Type   	LinkRetable
> Technique   	cloisonn=E9
>   	fond repouss=E9
> Dimensions   	h. 44cm, w. 39cm
> Sequence   	Linkupper section, plaques, 4
> Description   	Upper section, plaques:
>   	4) Archangel Michael (79), name inscribed, nimbed, wearing
loros, =
> holding standard thrice inscribed Agios, flanked by two seraphs
(right =
> hand, pearls and gems added in 14c.).
> Subject   	LinkAngel, Archangel Michael 1. Portrait
>   	LinkStandard: held by Angel, Archangel Michael
> Style   	LinkByzantine
> School   	LinkConstantinople
> Date   	Link12c.
> Index Photograph   	Link43 V45 ChMr R4,1 A1d 008739 Florence,
Alinari =
> 38618
> Bibliography   	LinkVolbach, W. F., "Smalti della Pala d*oro,"
Pala d*oro
> =
> (1994) , cat. 79; p. 39; color pl. XLII
> Image   	LinkRestricted Image
>
> Tom Izbicki
>
> Thomas Izbicki
> Research Services Librarian
>  and Gifts-in-Kind Officer
> Eisenhower Library
> Johns Hopkins
> Baltimore, MD 21218
> (410)516-7173
> fax (410)516-8399
>
> >>> Tehmina Goskar <[log in to unmask]> 1/17/2007 4:23 AM >>>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> I am trying to find out more about the iconography associated with
St
> Michael the Archangel in the early Middle Ages, before he became
known as
> =
> a
> 'militant' saint with usual depictions of scales, spear slaying
dragon, =
> etc.
>
> In particular, I have come across fleeting references to his
depiction =
> with
> serpents and lions.
>
> Does anyone have any information or references that may help me in my
=
> search
> for examples?  They can be either references in written works or
> pictorial.=
> =20
> My particular period of interest is the 6th to 9th/10th centuries.
>
> With thanks,
> Tehmina
>
> --
> Tehmina Goskar, AMA   [log in to unmask] 
> www.scambimedievali.org.uk=20 
> PhD student of Medieval History
> Material culture in early medieval southern Italy
> Cultura materiale nell'Italia meridionale nell'alto medioevo
> Centre for Antiquity and the Middle Ages, School of Humanities,
> University
> of Southampton
>
>
**********************************************************************
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>
>
**********************************************************************
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 14:15:14 -0000
> From:    Madeleine Gray <[log in to unmask]>
> Subject: Re: Radegunde
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Possibly because of her care for lepers and people with similar skin
> afflictions. There's a story in Venantius Fortunatus's vita of
Radegund.
> Fortunatus describes her response to an attendant who criticised her
for
> kissing lepers and 'presumed to chide her softly: 'Most holy lady,
when
> you have embraced lepers, who will kiss you?' Pleasantly, she
answered:
> 'Really, if you won't kiss me, it's no concern of mine.' '
>
> Maddy
>
> Dr Madeleine Gray, in the foothills of God's golden county of Gwent
>
> Head of History
>
> School of Education/Ysgol Addysg
>
> University of Wales, Newport/Prifysgol Cymru, Casnewydd
>
> Caerleon Campus/Campws Caerllion, PO /Blwch Post 179
>
> Newport/Casnewydd  NP18 3YG, Wales/Cymru
>
>  Tel: +44 (0)1633.432675
>
>
> 'Common experience sheweth, that where a change hath been made of
things
> advisedly established (no evident necessity so requiring), sundry
> inconveniences have thereupon ensued; and those many times more and
> greater than the evils, that were intended to be remedied by such
> change.' (from the Preface to the 1662 Book of Common Prayer)
>
> =20
>
> History at University of Wales, Newport:
http://timezone.newport.ac.uk 
> Gwent County History Association website:
> http://gwent-county-history-association.newport.ac.uk 
> Cistercian Way: http://cistercian-way.newport.ac.uk 
>
>
> =20
>
> =20
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 14:22:02 +0000
> From:    Bill East <[log in to unmask]>
> Subject: Re: St Michael, lions and serpents
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> --- Tehmina Goskar <[log in to unmask]> wrote:
>
> > I am trying to find out more about the iconography associated with
St
> > Michael the Archangel in the early Middle Ages, before he became
> > known as a
> > 'militant' saint with usual depictions of scales, spear slaying
> > dragon, etc.
>
> Dear Tehmina
>
> My apologies if I have misunderstood your question, which as it
stands
> puzzles me. From the beginning, indeed from pre-Christian times,
> Michael has been described as a 'militant' saint, specialising in
> slaying dragons. Thus in the Old Testament Book of Daniel we find:
>
> "The prince of the kingdom of Persia withstood me twenty-one days;
but
> Michael, one of the chief princes, came to help me" (Daniel 10:13);
>
> cf. also "There is none who contends by my side against these except
> Michael, your prince" (Daniel 10:21)
>
> and again "At that time shall arise Michael, the great prince who
has
> charge of your people."
>
> In the New Testament, in the Book of Revelation, we find him
performing
> the exploit for which he is most famed, namely the killing of the
> dragon:
>
> "Now war arose in heaven, Michael and his angels fighting against
the
> dragon; and the dragon and his angels fought, but they were defeated
> and there was no longer any place for them in heaven." (Rev. 12:7)
>
> We find him also in the Epistle of Saint Jude:
>
> "But when the archangel Michael, contending with the devil, disputed
> about the body of Moses ..." (Jude 9)
>
> This last alludes to a pre-Christian text called the Assumption of
> Moses, about which I am afraid I know nothing but the name. Perhaps
Dr
> Bob will enlighten us.
>
> All of which goes to show that Michael was a militant dragon-slayer
> long before the Middle Ages; this depiction was not a medieval
> development.
>
> Bill.
>
>
>
>
>
>
>
>
>
>
>
> ___________________________________________________________
> New Yahoo! Mail is the ultimate force in competitive emailing. Find
out
> more at the Yahoo! Mail Championships. Plus: play games and win
prizes.
> http://uk.rd.yahoo.com/evt=44106/*http://mail.yahoo.net/uk 
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 16:15:56 -0000
> From:    Rosemary Hayes-Milligan & Andrew Milligan
>          <[log in to unmask]>
> Subject: Fw: Reviews in History email alert, 17 January 2007
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Colleagues may find the review listed below of interest - I
certainly
> did!
>
> Rosemary Hayes
>
> ----- Original Message -----
> From: <[log in to unmask]>
> To: <[log in to unmask]>
> Sent: Wednesday, January 17, 2007 12:02 PM
> Subject: Reviews in History email alert, 17 January 2007
>
>
> This e-mail contains links to the two new reviews posted today on
the
> Reviews in History webpages. Please click on the links below to
access
> the
> full text of the reviews.
>
> 2. A review by Peter Webster of Euan Cameron, 'Interpreting
Christian
> History: The Challenge of the Churches' Past' (Oxford, Blackwell
> Publishing,
> 2005):
>
> Review: http://www.history.ac.uk/reviews/paper/websterP.html 
>
> Response: http://www.history.ac.uk/reviews/paper/websterPresp.html 
>
>
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to:
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> For further information, visit our web site:
> http://www.jiscmail.ac.uk/lists/medieval-religion.html 
>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 08:27:59 -0800
> From:    "George H. Brown" <[log in to unmask]>
> Subject: Re: Patron saints - Maurist Congregation
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> John Briggs' description of the  11th c. Fleury church is correct
> except that all his past tenses should be present, because
everything
> is there now as he describes it.. I've attended the Morrow Mass
> (without confusion) in the crypt, with the Benedictine community,
and
> paid my respects to Benedict, whether his remains are there or still
> at Monte Cassino with his sister, as the Cassinese insist.
>
> GHB
>
> >medieval-religion: Scholarly discussions of medieval religion and
> culture
> >
> >John Wickstrom wrote:
> >>
> >>There were four churches at St. Maur-sur-Loire. Four churches were
> >>built in monastery: the largest, to which brothers went day and
night
> >>for divine office, dedicated  to Ss Peter and Paul.  the 2nd to S
> >>Martin, the 3rd, smaller, to S Severinus (probably abbot of
Aguanum
> >>in late 400s).  Smallest in shape of tower to S Michael,
archangel.
> >>My guess would be that these dedications preceded the appearance
of
> >>the cult of Maurus at the abbey (probably 830s, the abbey had been
> >>there in some form since the mid 600s) and so were kept (I didn't
> >>follow the dedication thread, but I was intrigued with the
challenge
> >>of St. Benoit- sur-Loire. I bite...
> >
> >I can't now find my references, but there were also several
churches
> >(three or four) at Fleury, although they seem to have been replaced
> >when the present church (high altar dedicated to Our Lady) was
> >re-built in the 11th century.  St Benedict's shrine was in its
> >crypt, which only occupies the space below the apse, and his altar
> >was immediately above, occupying the main apse, but behind the high
> >altar and on a higher level.  This chapel seems to have essentially
> >functioned as the Lady Chapel, and the Morrow Mass was apparently
> >celebrated there (with the usual confusion between the Morrow Mass
> >and the Lady Mass).
> >
> >John Briggs
>
>**********************************************************************
> >To join the list, send the message: join medieval-religion YOUR
NAME
> >to: [log in to unmask] 
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> >[log in to unmask] 
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> >to: [log in to unmask] 
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to:
> >[log in to unmask] 
> >For further information, visit our web site:
> >http://www.jiscmail.ac.uk/lists/medieval-religion.html 
>
>
> --
> George Hardin Brown, Professor of English Emeritus
> Department of English, Stanford University, Stanford, CA 94305-2087
> Home: 451 Adobe Place, Palo Alto, CA 94306-4501
> Phones: Mobile: 650-269-9898; Fax: 650-725-0755; Home: 650-852-1231
>
>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 11:46:01 -0500
> From:    Frans van Liere <[log in to unmask]>
> Subject: Re: Fw: Reviews in History email alert, 17 January 2007
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Thank you very much, Rosemary! This is, indeed a most pertinent
> discussion.
>
>
> Frans van Liere
> Department of History, Calvin College
> 1845 Knollcrest Circle SE
> Grand Rapids, MI 49546-4402
> e-mail: [log in to unmask] 
> http://www.calvin.edu/academic/history/faculty/vanlieref/ 
> >>> Rosemary Hayes-Milligan & Andrew Milligan
> <[log in to unmask]>
> 01/17/07 11:15 AM >>>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Colleagues may find the review listed below of interest - I
certainly
> did!
>
> Rosemary Hayes
>
> ----- Original Message -----
> From: <[log in to unmask]>
> To: <[log in to unmask]>
> Sent: Wednesday, January 17, 2007 12:02 PM
> Subject: Reviews in History email alert, 17 January 2007
>
>
> This e-mail contains links to the two new reviews posted today on
the
> Reviews in History webpages. Please click on the links below to
access
> the
> full text of the reviews.
>
> 2. A review by Peter Webster of Euan Cameron, 'Interpreting
Christian
> History: The Challenge of the Churches' Past' (Oxford, Blackwell
> Publishing,
> 2005):
>
> Review: http://www.history.ac.uk/reviews/paper/websterP.html 
>
> Response: http://www.history.ac.uk/reviews/paper/websterPresp.html 
>
>
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>
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 11:47:06 -0500
> From:    Jo Ann McNamara <[log in to unmask]>
> Subject: Re: Radegund
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Radegund's self-mutilation was not alleviated by any miracles of any
kind
> and scabbing is not mentioned in any form.  Fortunatus's whole point
is
> to
> suggest that she suffered a new form of martyrdom, since the old form
was
> no
> longer available.
>
> Jo Ann McNamara
>
> ----- Original Message -----
> From: "Nicola Mellor" <[log in to unmask]>
> To: <[log in to unmask]>
> Sent: Wednesday, January 17, 2007 4:48 AM
> Subject: [M-R] Radegund
>
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> I'm not too surprised  to see Radegund as the patron saint against
scabs.
> Her self-mortifications were pretty severe! I don't have either of
her
> lives
> to hand (Fortunatus and Baudonivia) so I cannot check this, but I
> wouldn't
> be at all surprised if her self-wounding miraculously did not scab.
I.e.
> her
> horrific self-harm was not excessive because it did not actually harm
her
> body too much.
>
> Thinking about saints  and mortifications , I expect it is possible
to
> find
> a patron saint for most injuries presenting at emergency rooms
/casualty
> departments!
>
>
> Nicola Mellor,
> CETL Liaison,
> HEA Subject Centre for History, Classics and Archaeology.
>
>
**********************************************************************
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>
>
**********************************************************************
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> to: [log in to unmask] 
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 11:54:02 -0500
> From:    Christopher Crockett <[log in to unmask]>
> Subject: Re: Radegund
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> From: Jo Ann McNamara <[log in to unmask]>
>
> > Radegund's self-mutilation was not alleviated by any miracles of
any
> ki=
> nd
> and scabbing is not mentioned in any form.  =
>
>
>
> this makes more sense.
>
>
> after all, what's the point of mutilating yourself if your suffering
is
> t=
> hen
> simply alieviated by "miracles"?
>
> that'd be Cheating, seems to me.
>
> and, if reported, Bad Hagiography.
>
> c
>
>
**********************************************************************
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> to: [log in to unmask] 
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 10:05:18 -0700
> From:    Marjorie Greene <[log in to unmask]>
> Subject: Re: St Michael, lions and serpents
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> This fellow may be able to help you:
> http://www.archangelmichael.info/ 
> (Sorry, folks, I couldn't resist.)
> MG
>
> _________________________________________________________________
> Type your favorite song.=A0 Get a customized station.=A0 Try MSN
Radio
> po=
> wered=20
> by Pandora. http://radio.msn.com/?icid=3DT002MSN03A07001 
>
>
**********************************************************************
> To join the list, send the message: join medieval-religion YOUR NAME
> to: [log in to unmask] 
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 17:15:02 -0000
> From:    John Briggs <[log in to unmask]>
> Subject: Re: Patron saints - Maurist Congregation
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> George H. Brown wrote:
> >
> > John Briggs' description of the  11th c. Fleury church is correct
> > except that all his past tenses should be present, because
everything
> > is there now as he describes it.. I've attended the Morrow Mass
> > (without confusion) in the crypt, with the Benedictine community,
and
> > paid my respects to Benedict, whether his remains are there or
still
> > at Monte Cassino with his sister, as the Cassinese insist.
>
> Well, yes and no.  As the present community was formed in 1944,
nothing
> that
> happens there now should be taken as indicative of what happened in
> medieval
> times.  The medieval Morrow Mass (or quite possibly the Lady Mass)
was
> celebrated at St Benedict's altar immediately above the crypt.  (In
case
> anyone is wondering about the connection with the ostensible topic,
the
> Maurists took over Fleury in 1627.)
>
> John Briggs
>
>
**********************************************************************
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>
> ------------------------------
>
> Date:    Wed, 17 Jan 2007 17:56:02 -0600
> From:    John Dillon <[log in to unmask]>
> Subject: saints of the day 17. January
>
> medieval-religion: Scholarly discussions of medieval religion and
culture
>
> Today (17=2E January) is the feast day of=3A
>
> Anthony of Egypt (d=2E 356)=2E  The desert father A=2E (also Anthony
abb=
> ot and=2C of course=2C Antony =5Bwith the same modifiers=5D) is
probably=
>  well known to everyone on this list through his Athanasian Bios=2C
eith=
> er directly or through one or more translations=2E  Apart from one
lette=
> r in Greek and seven (perhaps not authentic) surviving in Latin
translat=
> ion=2C his sayings in the =5FApophthegmata Patrum=5F=2C and some
details=
>  in a Bios of Pachomius=2C this is really our only source for A=2E in
hi=
> s lifetime=2E  A great model for imitation=2C influential (in Latin
tran=
> slation) in St=2E Augustine=27s own conversion=2C and called by
Gregory =
> of Nazianzus =22a rule for the monastic life in the form of a
> narrative=22=
> =2C this account presents A=2E as an unlettered man of great wisdom
who =
> gave away his goods and retired to the desert=2E  Here he fought with
de=
> mons and attracted disciples=2C whom (the disciples=2C not the
demons) h=
> e in time organized into a monastic community before retreating again
in=
> to near solitude=2E
>
> A=2E=27s reputation was already impressive in his lifetime=2E  His
> cult=2C=
>  which will have been virtually immediate=2C is attested in the East
fro=
> m the fifth century=2E  In the West=2C A=2E is listed for today in
the (=
> pseudo-)Hieronymian Martyrology and in the historical martyrologies
from=
>  Bede onward=2E  In the eleventh century his purported relics were
broug=
> ht to a church in the Dauphin=E9 near Vienne=2E  Here=2C at today=27s
Sa=
> int-Antoine l=27Abbaye (Is=E8re)=2C a larger church dedicated to A=2E
wa=
> s consecrated by Calixtus II in 1119=2E  An adjoining hospice=2C said
to=
>  have been founded in the late eleventh century=2C became the
Benedictin=
> e hospital of St=2E Anthony at Vienne=2E  In the thirteenth century
this=
>  was the headquarters of a new order=2C the Hospitallers of St=2E
Anthon=
> y (of Vienne)=2E  An exterior view of the abbey church (now a
=5Fparoiss=
> iale=5F) is here=3A
> http=3A//tinyurl=2Ecom/yypxra
> And an interior one is here=3A
> http=3A//blog=2Eritacuzzupi=2Ecom/images/abbaye=2Ejpg
> A brief=2C French-language history of the church=3A
> http=3A//tinyurl=2Ecom/yeolv5
> Here=27s an illustration from an early fifteenth-century Life of A=2E
cr=
> eated for this house and now in the National Library of Malta=3A
> http=3A//tinyurl=2Ecom/2y839p
> An English-language account of the manuscript=3A
> http=3A//tinyurl=2Ecom/yr2uwk
>
> Some views of a few churches dedicated to A=2E=3A
>
> His originally very late eleventh- or early twelfth-century church at
Ai=
> done (EN) in Sicily=3A
> http=3A//tinyurl=2Ecom/34mzfz
> http=3A//tinyurl=2Ecom/39zya7
>
> The later thirteenth-century portal of his church at Rome=3A
>
http=3A//www=2Eromeartlover=2Eit/Vasi126=2Ehtm=23S=2E=2520Antonio=2520Ab=
> ate
>
> His fourteenth-/fifteenth-century church=2C with late
fifteenth-/early s=
> isteenth-century frescoes=2C at San Daniele del Friuli (UD)=2C
Friuli-Ve=
> nzia Giulia=3A
>
http=3A//www=2Ecomune=2Esandanieledelfriuli=2Eud=2Eit/territorio/chi=5Fs=
> a=5Fab=2Easp
>
> The late fifteenth-century portal of his church at Tossiccia (TE) in
Abr=
> uzzo=3A
> http=3A//tinyurl=2Ecom/298hcw
>
> A=2E=27s originally late fifteenth-century church (consecrated=2C
> 1488=3B=
>  rebuilt in the nineteenth century) at Pravisdomini (PN)=2C
Friuli-Venez=
> ia Giulia=3A
> http=3A//tinyurl=2Ecom/yp8nl2
> http=3A//tinyurl=2Ecom/2ec5kr
> http=3A//tinyurl=2Ecom/23ugk9
> http=3A//tinyurl=2Ecom/yozx9s =
>
>
>
> Finally=2C A=2E in the foreground of an early sixteenth-century
depictio=
> n of Pavia in that city=27s Basilica di San Teodoro=3A
> http=3A//tinyurl=2Ecom/33xs2c
>
> Many more Anthonys are here=3A
> http=3A//tinyurl=2Ecom/3x36hj
>
> Best=2C
> John Dillon
>
>
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>
> ------------------------------
>
> End of MEDIEVAL-RELIGION Digest - 16 Jan 2007 to 17 Jan 2007
(#2007-18)
>
***********************************************************************
>
>
>


--
Tehmina Goskar, AMA   [log in to unmask] 
www.scambimedievali.org.uk 
PhD student of Medieval History
Material culture in early medieval southern Italy
Cultura materiale nell'Italia meridionale nell'alto medioevo
Centre for Antiquity and the Middle Ages, School of Humanities,
University
of Southampton

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