ABDERRAMAN II., Persecution Under, 194 Acheen, Factory
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INFORMATION to USERS This Manuscript Has Been Reproduced
INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from aiy type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photogrq>hs, print bleedthrou^ substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photogr£q)hs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for aiy photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI A Bell & Howell Information Com pany 300 North Z eeb Road. Ann Arbor. Ivll 48106-1346 USA 313/761-4700 800/521-0600 Order Number 9517109 Unofficial histories of France in the late Middle Ages. (Volumes I and n) Zale, Sanford C., Ph.D. -
Complete Dissertation
University of Groningen The growth of an Austrasian identity Stegeman, Hans IMPORTANT NOTE: You are advised to consult the publisher's version (publisher's PDF) if you wish to cite from it. Please check the document version below. Document Version Publisher's PDF, also known as Version of record Publication date: 2014 Link to publication in University of Groningen/UMCG research database Citation for published version (APA): Stegeman, H. (2014). The growth of an Austrasian identity: Processes of identification and legend construction in the Northeast of the Regnum Francorum, 600-800. Copyright Other than for strictly personal use, it is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), unless the work is under an open content license (like Creative Commons). The publication may also be distributed here under the terms of Article 25fa of the Dutch Copyright Act, indicated by the “Taverne” license. More information can be found on the University of Groningen website: https://www.rug.nl/library/open-access/self-archiving-pure/taverne- amendment. Take-down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. Downloaded from the University of Groningen/UMCG research database (Pure): http://www.rug.nl/research/portal. For technical reasons the number of authors shown on this cover page is limited to 10 maximum. Download date: 02-10-2021 The growth of an Austrasian identity Processes of identification and legend construction in the Northeast of the Regnum Francorum, 600-800 Proefschrift ter verkrijging van het doctoraat aan de Rijksuniversiteit Groningen op gezag van de rector magnificus dr. -
Origin and Early History of Double Monasteries
ORIGIN AND EARLY HISTORY OF DOUBLE MONASTERIES. BY MISS MARY BATESON I.—INQUIRY CONCERNING THE EARLIEST EXAMPLES M. VARIN'S learned monograph ' at present stands alone as an attempt to ascertain the origin of the double monastery, or monastery for men and women. He deals with the subject incidentally as part of a thesis on the points at issue between the Breton and Roman Church, and he handles his whole theme controversially. In spite of this fact, his argument on the subject of double monasteries has met with general acceptance, for example, from Montalembert,2 Ozanam,3 Haddan,4 Professor Mayor,5 and M. Maurice Prou.6 M. Varin seeks to prove that St. Rhadegund's foundation at Poitiers was the first example of this form of organisation among the Western nations of the Continent, and that its origin is directly traceable to Irish influences. It is the object of this essay to suggest a different conclusion, to collect the evidence on the subject from the scattered sources where alone it is at present accessible, and incidentally to criticise the arguments adduced by M. Varin. It is imperative in the first place to establish a definition of the half-technical term' double monastery.' The association 1 MSmoire stir les muses de la dissidence entre VEglise breionm et TEglise romaine. Published in the Mimoires prisentis far divers savants h TAcademie des Inscriptions et Belles Lettres. Paris, 1858: pp. 165-205 deal with double monasteries. ' Moines d'Occident, ii. 355. s (Euvres, iv. 120. 4 Remains, p. 277. s Beda, Hist. Ecdes. -
The Sanctoral Calendar of Wilhelm Loehe's Martyrologium Trans
The Sanctoral Calendar of Wilhelm Loehe's Martyrologium trans. with an introduction by Benjamin T. G. Mayes October 2001 Source: Wilhelm Loehe, Martyrologium. Zur Erklärung der herkömmlichen Kalendernamen. (Nürnberg: Verlag von Gottfr. Löhe, 1868). Introduction. Loehe's Martyrologium of 1868 was not his first attempt at a Lutheran sanctoral calendar. Already in 1859, he had his Haus-, Schul- und Kirchenbuch für Christen des lutherischen Bekenntnisses printed, in which he included a sanctoral calendar which was different in many ways from his later, corrected version. The earlier calendar contained many more names, normally at least two names per day. Major feasts were labelled with their Latin names. But the earlier calendar also had errors. Many dates were marked with a question mark. A comparison of the two calendars shows that in the earlier calendar, Loehe had mistaken Cyprian the Sorcerer (Sept. 26) with Cyprian of Carthage. On the old calendar's April 13th, Hermenegild was a princess. In the new one, he's a prince. In the earlier calendar, Hildegard the Abbess (Sept. 17) was dated in the 300's. In the new one, she is dated 1179. In fact, in the later calendar, I would suppose that half of the dates have been changed. Loehe was conscious of the limitations of his calendar. He realized especially how difficult the selection of names was. His calendar contains the names of many Bavarian saints. This is to be expected, considering the fact that his parish, Neuendettelsau, is located in Bavaria. Loehe gave other reasons for the selection of names in his Martyrologium: "The booklet follows the old calendar names. -
View of the English Church, Viewing It As Backward at Best
© 2013 TAMARA S. RAND ALL RIGHTS RESERVED “AND IF MEN MIGHT ALSO IMITATE HER VIRTUES” AN EXAMINATION OF GOSCELIN OF SAINT-BERTIN’S HAGIOGRAPHIES OF THE FEMALE SAINTS OF ELY AND THEIR ROLE IN THE CREATION OF HISTORIC MEMORY A Dissertation Presented to The Graduate Faculty of The University of Akron In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy Tamara S. Rand May, 2013 “AND IF MEN MIGHT ALSO IMITATE HER VIRTUES” AN EXAMINATION OF GOSCELIN OF SAINT-BERTIN’S HAGIOGRAPHIES OF THE FEMALE SAINTS OF ELY AND THEIR ROLE IN THE CREATION OF HISTORIC MEMORY Tamara S. Rand Dissertation Approved: Accepted: ______________________________ ______________________________ Advisor Department Chair Dr. Constance Bouchard Dr. Martin Wainwright ______________________________ ______________________________ Committee Member Dean of the College Dr. Michael Graham Dr. Chand Midha ______________________________ ______________________________ Committee Member Dean of the Graduate School Dr. Michael J. Levin Dr. George R. Newkome ______________________________ ______________________________ Committee Member Date Dr. Isolde Thyret ______________________________ Committee Member Dr. Hillary Nunn ______________________________ Committee Member Dr. Alan Ambrisco ii ABSTRACT This dissertation addresses the ways hagiographies were used to engage in memory creation and political criticism by examining them as postcolonial discourse. In it, I study the hagiographies written about the royal female saints of Ely by the Flemish monk Goscelin of Saint-Bertin in the late eleventh century as a form of postcolonial literature and memory creation. Goscelin was a renowned writer of Anglo-Saxon saints’ lives. Through his hagiographies he not only created images of England’s Christian past that emphasized its pious, sophisticated rulers and close ties to the papacy, he engaged in political commentary and criticism. -
List of Saints with Patronage and Affiliations
List of Saints with Patronage and Affiliations A Adrian of Nicomedia – arms dealers, butchers, guards, soldiers Agatha – bakers, bell making, nurses Albertus Magnus – natural scientists Alexander of Comana – charcoal-burners Alexius – belt makers and nurses Aloysius Gonzaga – Catholic students, Jesuit scholastics Amand – bartenders, brewers, innkeepers, merchants, vine growers, vintners Ambrose of Milan – bee keepers, beggars, candle-makers, chandlers, wax-melters and refiners Anastasius the Fuller – fullers Anastasia of Sirmium – weavers, healers, martyrs, exorcists Andrew the Apostle – fishmongers, fishermen Andrew Kim – clergy of Korea Anne – miners, mothers, equestrians, cabinet makers, homemakers, stablemen, French- Canadian voyageurs, and sailors Ansovinus – gardeners Anthony Mary Claret – weavers Anthony the Abbot – basket-makers, gravediggers, butchers, swineherds and motorists Anthony of Padua – those seeking lost items or people, nomadic travelers, brush makers, women seeking a husband Apollonia – dentists Arnold of Soissons – brewers Arnulph – millers Augustine of Hippo – printers, brewers and theologians B Barbara – miners, artillerymen, military engineers and firemen, Italian marines, architects, builders, foundry workers, fireworks makers, mathematicians, geoscientist, stonemasons Bartholomew the Apostle – leatherworkers, plasterers, tanners, trappers, curriers Basil the Great – hospital administrators Basilides - Italian prison officers Basilissa - nursing mothers Benedict of Nursia – farmers, -
Saint Etheldreda Of
Æthelthryth Æthelthryth (or Æþelðryþe; about 636 – June 23, 679) is the name for the Anglo-Saxon saint known, particularly in a religious context, as Etheldreda or Audrey. She was an East Anglian princess, a Fenland and Northumbrian queen and Abbess of Ely. 1 Life Æthelthryth was probably born in Exning, near Newmarket in Suffolk. She was one of the four saintly daughters of Anna of East Anglia, all of whom eventually retired from secular life and founded abbeys. The kingdom of East Anglia (Early Saxon period) Æthelthryth made an early first marriage in around 652 to Tondberct, chief or prince of the South Gyrwe. She managed to persuade her husband to respect her vow of 2 Legacy perpetual virginity that she had made prior to their mar- riage. Upon his death in 655, she retired to the Isle of Ely, which she had received from Tondberct as a mourning Bede told how after her death, Æthelthryth’s bones were gift. disinterred by her sister and successor, Seaxburh and that her uncorrupted body was later buried in a white, marble Æthelthryth was subsequently remarried for political rea- coffin. In 695, Seaxburh translated the remains of her sis- sons in 660, this time to Ecgfrith of Northumbria. Shortly ter Æthelthryth, who had been dead for sixteen years,[5] after his accession to the throne in 670, Æthelthryth be- from a common grave to the new church at Ely. The Liber came a nun. This step possibly led to Ecgfrith’s long quar- Eliensis describes these events in detail.[6] When her grave rel with Wilfrid, bishop of York. -
Coastal Landscapes and Early Christianity in Anglo-Saxon Northumbria
Estonian Journal of Archaeology, 2009, 13, 2, 79–95 doi: 10.3176/arch.2009.2.01 David Petts COASTAL LANDSCAPES AND EARLY CHRISTIANITY IN ANGLO-SAXON NORTHUMBRIA This paper explores the ways in which coastal landscapes were used by the early church in Anglo-Saxon Northumbria. The coastal highways were a key element of the socio-political landscape of the Northumbrian kingdom, with many key secular and ecclesiastical power centres being located in proximity to the sea. However, the same maritime landscapes also provided the location of seemingly remote or isolated hermitages. This paper explores this paradox and highlights the manner in which such small ecclesiastical sites were, in fact, closely integrated into a wider landscape of power, through case studies exploring the area around Bamburgh and Holy Island in Northumberland and Dunbar in southern Scotland. David Petts, Lecturer in Archaeology, Durham University, South Road, Durham DH1 3LE, England; [email protected] Introduction The 8th and 9th centuries AD were the Golden Age of Northumbria, the period when the northern Anglo-Saxon kingdom reached its peak in political power, intellectual endeavour and artistic output (Hawkes & Mills 1999; Rollason 2003). The study of this period consistently highlights the importance of a series of key, mainly ecclesiastical, sites: Whitby, Hartlepool, Bamburgh, Lindisfarne and the twin monastery of Monkwearmouth and Jarrow. Even a brief look at a map of early medieval Northumbria will reveal that these sites have coastal or estuarine locations (Fig. 1). The key importance of maritime power and coastal zones in the early medieval period is well established. -
“Æthelthryth”: Shaping a Religious Woman in Tenth-Century Winchester" (2019)
University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations Dissertations and Theses August 2019 “ÆTHELTHRYTH”: SHAPING A RELIGIOUS WOMAN IN TENTH- CENTURY WINCHESTER Victoria Kent Worth University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_2 Part of the Feminist, Gender, and Sexuality Studies Commons, History Commons, History of Art, Architecture, and Archaeology Commons, Literature in English, British Isles Commons, Medieval Studies Commons, Other English Language and Literature Commons, and the Religion Commons Recommended Citation Worth, Victoria Kent, "“ÆTHELTHRYTH”: SHAPING A RELIGIOUS WOMAN IN TENTH-CENTURY WINCHESTER" (2019). Doctoral Dissertations. 1664. https://doi.org/10.7275/13999469 https://scholarworks.umass.edu/dissertations_2/1664 This Open Access Dissertation is brought to you for free and open access by the Dissertations and Theses at ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. “ÆTHELTHRYTH”: SHAPING A RELIGIOUS WOMAN IN TENTH-CENTURY WINCHESTER A Dissertation Presented By VICTORIA KENT WORTH Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY May 2019 Department of English © Copyright by Victoria Kent Worth 2019 All Rights Reserved “ÆTHELTHRYTH”: SHAPING -
Vita Communis in Central European Monastic Landscapes
chapter 15 Vita communis in Central European Monastic Landscapes Christina Lutter Addressing Community The Visions of Community project (viscom) proposes a transcultural concept of community as a frame of reference to compare interrelated social and sym- bolic categories of identification and belonging that are at work on diverse societal levels. Among other factors, they are responsible for the making and un-making of social groups defined, for instance, by religious and ethnic quali- ties as well as through criteria related to ancestry and kinship, or their position in entangled social and political networks.1 Community can be addressed both as a social and as an affective category.2 Hence, in what follows, I refer to community in terms of symbolic, yet dynamic representations of belonging that are narrated and enacted, imagined and felt in a variety of ways. Visions of communities hold social groups together. They are on the one hand expressions of belonging to social groups, providing such groups with specific norms and values, narratives and symbols of togetherness and solidarity; but on the other hand they may also be articulations of per- ceived difference and used for exclusion. Importantly, community involves social practices as well—community is not only imagined, but also “done”, especially by means of regular exchanges and interactions that play a crucial role in processes of community construction.3 1 See the introduction to this volume by Walter Pohl and its conclusion by Andre Gingrich; cf. also Gingrich/Lutter, “Visions of Community”, on the programme viscom: “Visions of Community: Comparative Approaches to Ethnicity, Region and Empire”, funded by the Austrian Science Fund (fwf) 2011–2019 through its Special Research Realm (sfb) pro- gramme as F-42. -
The Cult of St. Katherine of Alexandria in Late Medieval Scotland
EYLÜL ÇETİNBAŞ ‘‘RÉALTA AN CHRUINNE CAITIR FHÍONA’’: THE CULT OF ST. KATHERINE OF ALEXANDRIA IN LATE MEDIEVAL SCOTLAND ‘‘RÉAL A Master’s Thesis TA AN CHRUINNE CAITIR FHÍONA’’: OF ALEXANDRIA IN LATE MEDIEVAL SCOTLAND by EYLÜL ÇETİNBAŞ THE CULT OF ST. KATHERINE Department of History İhsan Doğramacı Bilkent University Ankara July 2019 Bilkent University 2019 To Saint Katherine of Alexandria and Moses ‘‘RÉALTA AN CHRUINNE CAITIR FHÍONA’’: THE CULT OF ST. KATHERINE OF ALEXANDRIA IN LATE MEDIEVAL SCOTLAND The Graduate School of Economics and Social Sciences of İhsan Doğramacı Bilkent University by EYLÜL ÇETİNBAŞ In Partial Fulfillment of the Requirements for the Degree of MASTER OF ARTS in HISTORY THE DEPARTMENT OF HISTORY İHSAN DOĞRAMACI BİLKENT UNIVERSITY ANKARA July 2019 ABSTRACT ‘‘RÉALTA [AN] CHRUINNE CAITIR FHÍONA’’: THE CULT OF ST. KATHERINE OF ALEXANDRIA IN LATE MEDIEVAL SCOTLAND Çetinbaş, Eylül M.A., Department of History Supervisor: Assist. Prof. Dr. David Thornton July 2019 This thesis succinctly investigates the chronological traces and the historical development of the cult of St. Katherine of Alexandria in Late Medieval Scotland. The main argument of this study evolves around why possibly the cult of St. Katherine has not been examined in the previous literature, although the Katherine-cult was predominantly recognized by the Scottish population. The thesis will trace the cult through gradual methodological and contextual steps, that are, hagiography, liturgy, dedications, and onomastics. The outcome will attest to the necessity of the re-evaluation and recognition that the Katherine-cult in Late Medieval Scotland was not any less significant than the cults of native saints of Scotland. -
Holy Martyrs Princes Æthelred and Æthelberht.Pdf
TWO LOCAL SAINTS: Right-Believing Passion Bearers and Holy Martyrs Princes Æthelred and Æthelberht Saint Æthelred and Saint Æthelberht*, brothers, princes of Kent, martyred c. 640 (Lectionary date), most probably c. 669. Feast: 17th October -Translation of their relics. TROPARION (Tone 4): O holy princes and passion-bearers Æthelred and Æthelberht,/ in thy holy martyrdom thou didst show unto us the true Faith, /for in obedience to Christ was pour out thy blood as a fragrant balm, /and whose sacred relics were revealed by light divine, /pray for us, o good ones, that our souls be saved. KONTAKION (Tone 1): Let us praise the righteous martyrs: / the brothers Æthelred and Æthelberht, / for in their martyric deaths and in their holy relics / they exude, O Christ God, divine grace from Thee the well-spring of life! ‘Passion Bearer’ denotes a particular God-inspired saint, one who, rather than resisting evil with evil, and spilling blood, has faced his or her bodily death in a peaceful, Christ-like, manner. Passion Bearers are not explicitly killed for their faith, though they hold to that faith with piety and true love of God. Thus, although all martyrs are Passion Bearers, not all Passion Bearers are Martyrs in the strict understanding of the term. In the Russian tradition we find such jewels of peace-loving passion bearers as the princes and brothers, St. Boris and St. Gleb. Here, in Essex, was once venerated the holy relics of two other such princely brothers, the Passion Bearers, St. Æthelred and St. Æthelberht. St. Æthelred and St. Æthelberht were of a family both royal and pious.