These subplots make the injustice visceral but don't follow a hagiographic script.
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Big-screen biographies tend to come in one flavor: the bittersweet hagiographic.
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Although "The Newspaperman" captures Bradlee's magnetism and swagger, it's not a completely hagiographic picture.
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The movie, written and directed by Neeraj Pandey, is not hagiographic or overly obvious.
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By contrast, Trump reads little except, perhaps, hagiographic works by his most hardcore supporters.
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History should be better contextualized on campus, and we should eschew any hagiographic imagery.
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But I cannot but wonder about the hagiographic touch in your reporting on Mrs Merkel lately.
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Dictators have traditionally relied on state media to cast even their most quotidian accomplishments in hagiographic terms.
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Likewise, Gori has essentially ignored government demands to tone down the hagiographic glow emitted by the museum.
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Consequently, the film can be downright hagiographic, with subjects endlessly congratulating each other on their bravery and importance.
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But unlike his father, David Carradine gives a restrained, even enigmatic, performance, effectively tempering the movie's hagiographic impulses.
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"PM Narendra Modi" has proven controversial for its hagiographic tone and its apparent willingness to tinker with the truth.
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Centuries of American policy, culture and tribalism are simply being revealed as the frothy tide of hagiographic history recedes.
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A pair of recent HBO documentaries set the table for The Post, offering hagiographic portraits of Bradlee and Spielberg.
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President John F. Kennedy, born 100 years ago on Monday, has earned an almost hagiographic status in American spaceflight history.
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But this documentary by Ron Howard will make you smile at Beatlemania all over again, despite being a bit hagiographic.
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What was remarkable about his photos is that they were not mere hagiographic portraits of society figures and fashion plates.
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Then he died and became more famous, a mythic cultural figure celebrated in hagiographic films and a Bob Dylan song.
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A lot of them are really bad and dull, because there's a kind of hagiographic ... Right, and that's about most things.
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Around him, primarily Italian actors gamely wrestle with thickly accented English dialogue, most of it hagiographic and all of it dull.
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It all points to the complexity we encounter when we pull back the gauzy veil of hagiographic history we have woven.
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In hagiographic reconstructed childhood scenes Mezrich has a prepubescent Church already speaking like someone trying out lines for a TED Talk.
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Breitbart's coverage took on a fawning tone, one so hagiographic that observers started comparing it to Pravda, the Soviet-era propaganda machine.
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Snowden the movie character is a heroic, nearly hagiographic cartoon of the real Snowden, the one we can only intimate from Citizenfour.
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Since this is a book aimed at a general audience, its hyperbole and hagiographic bent are understandable, at least to some extent.
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Eddie Stern is considered the ambassador of the New York Ashtanga community and is an author of a hagiographic biography of Mr. Jois.
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Ten years later, the delusory nature of that kind of thinking doesn't look any more obvious than in hagiographic menageries like the Newseum.
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The notion that some players rise to the occasion while others wilt under pressure is not necessarily only the stuff of hagiographic nostalgia films.
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In a largely hagiographic documentary aired on Tuesday night, "Idol" suggested that it effectively taught America how to send text messages, so that they might vote.
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But in his heyday in the 20003s and 22000s, he had a near-hagiographic national reputation as the wizard redeveloper of New Haven, Boston and beyond.
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"With the President out of sight for most of that day, Giuliani became the voice of America," Time's Eric Pooley wrote for the hagiographic cover story.
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In fact, the magma of his celebrity soon cooled into hagiographic stone, such that much of what the world has come to "know" about him is fiction.
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" The tabloid publisher David J. Pecker — at the time still a close friend of Donald Trump — produced a hagiographic glossy magazine celebrating M.B.S. and his "Magic Kingdom.
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I'd also pointed to some of its flaws, and noted that its biggest problem is its valorization of Turner, which approaches, if not outright hurdles, the hagiographic.
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Since Trump began running, Breitbart has aggressively promoted his candidacy, giving him the kind of hagiographic treatment it had previously provided to outsiders like Sarah Palin and Ted Cruz.
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" Consider the chef Dan Barber of Blue Hill at Stone Barns in Pocantico Hills, N.Y. When he celebrates these same ideals, she said, "he gets a hagiographic 'Chef's Table' episode.
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NBC's history of hagiographic self-promotion surrounding the Olympics has always been a trial to endure, but imagine what it'll be like when it has a streaming service to flog.
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Nah. Ron Howard's new documentary, "The Beatles: Eight Days a Week — The Touring Years," is 90 percent familiar and a bit hagiographic as well, but just try watching it without smiling.
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In an "Arab world" museum, the presence here of a hagiographic image of Napoleon, colonialist invader of Islamic North Africa and pilferer of non-Western art, is ripe with political irony.
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By offering more than homage, Elena Filipovic's The Apparently Marginal Activities of Marcel Duchamp, a fascinating and unique new archival-based book on Duchampian ephemera, surpasses the mere addition of hagiographic detail.
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This political back-and-forth is, however, cheapened by the broad, near-hagiographic strokes with which Rosen paints his leading characters, who spend most of the run-time speechifying between stagy puffs of cigars.
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By that time, The Jefferson Lies, a hagiographic work which argued that Jefferson was not a deist but an evangelical Christian who vigorously opposed slavery and racism, had reached the New York Times bestseller list.
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"Exhibitionism", a new retrospective of the band's history that opened at the Saatchi Gallery, just off the Kings Road, on April 5th, charts the band's journey from cocksure rebels to commercial titans with hagiographic cheer.
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The turn to the official aesthetic doctrine of Socialist Realism in the 1930s forced Zoshchenko into creative compromises, such as participating in a hagiographic book about the construction of the White Sea Canal by Gulag labourers.
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In contrast, The general counsel insists that Biru's record is "hagiographic" – too good to be true – and the World Bank will not use the actual record of his performance to correct the retrospectively degraded record on its website.
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Ms. Cooper was clearly not eager to preen — although there are some delicious archival materials on the gallery's website — and she has kept up regular programming at her two other Chelsea locations rather than mount a hagiographic blowout.
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Tree of Life by Alexander Mikhailovich Belashov (1984) This spectacular terracotta installation at the Orlov Museum of Paleontology in Moscow dramatizes the evolutionary history of life on Earth in a style that seems more consistent with hagiographic church frescos.
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Danny Boyle's hagiographic portrait of Apple's co-founder, with a screenplay by Aaron Sorkin, homes in on three crucial moments from the life of one of the most visionary thinkers (played by Michael Fassbender) of the past half-century.
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The complex is like an airy, marbled museum, with reminders, maybe every 10 steps, that the Cowboys once were a dynasty: Super Bowl rings, Super Bowl trophies and hagiographic displays of all five of the franchise's Super Bowl victories.
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Breitbart's coverage of Sarah Palin and pre-2016 Ted Cruz was fawning — though it paled in comparison to its hagiographic coverage of the Trump campaign, which had led many to liken it to Pravda, the Soviet-era propaganda machine.
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The book is obviously hagiographic fluff (sample sentence: "a man a little taller than the rest, so that the rays of truth strike him first") and we've already learned, by this point in the film, not to fully trust it.
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I still get itchy when subjected to homages to cuisine I'm not able to immediately sample, and that's one reason I found "The Quest of Alain Ducasse," a near-hagiographic documentary on the celebrated chef, a less than satisfactory experience.
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It's a fair bet that the Obama Presidential Center will be a heady mélange of hagiographic biography, refurbished campaign commercials, cultish left-wing bric-a-brac, and requisite paeans to perceived achievements and ballyhooed pseudo-events—all touting Barack Obama as a "transformative" president.
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In his place appears an irresistible cast of characters, from a unit of fearless black soldiers to the swashbuckling artist Frederic Remington, the novelist Stephen Crane and the legendary journalist Richard Harding Davis, whose hagiographic articles would make the Rough Riders not just famous but iconic.
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Written to commemorate the centennial of President Lyndon B. Johnson's birth, the piece was no hagiographic tribute, but a gutsy, raw concert drama that grappled with conflicting elements of the president's legacy: his embrace of civil rights and his stubborn descent into the quagmire of the Vietnam War.
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But the night infused the Republican convention with the febrile tone and spirit of a Trump rally: heated emotion, gasoline for the fires of suspicion and insecurity, and rhetoric that elbowed the norms of campaign discourse — all building to a hagiographic image of the show's star and ringmaster.
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One went to the former newspaper publisher Conrad Black, who has recently published a hagiographic paean to Trump, Donald Trump: A President Like No Other, and mused that the neo-Nazis who marched in Charlottesville and killed a woman were a false-flag operation perpetrated by the Democratic Party.
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I know, I know: According to official baby boomer history, we're supposed to be grateful for the "combination of toughness and restraint, of will, nerve, and wisdom," in the hagiographic words of Arthur Schlesinger Jr., with which John F. Kennedy forced Nikita Khrushchev to remove Soviet missiles from Fidel Castro's island without war.
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With stops at the group's first visit to the United States in 1964, its Shea Stadium performance in 1965 and its last commercial concert, at Candlestick Park in San Francisco in 1966, as well as fresh interviews with Mr. McCartney and Mr. Starr, the documentary is "90 percent familiar and a bit hagiographic as well," Neil Genzlinger wrote in The Times.
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Sonic Adventure 2 exists in a world where hair metal never died, and I mean that literally: Some of the vocalists featured in the game's soundtrack include Ted Poley from Danger Danger (who scored a minor hit with 1990's "Bang Bang"), Paul Shortino from Rough Cutt (an obscure '80s metal band from Los Angeles with one of those Wikipedia pages so strange and hagiographic that it must have been written by someone in the band), and Tony Harnell of Norwegian glam band TNT and (briefly) Skid Row.
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Abdallah Salih Farsy, The Shafi'i Ulama of East Africa, ca. 1830–1970: A Hagiographic Account, trans.
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Adherents look for elements of this mythological history in "theological, anthropological, archaeological, historical, folkloric and hagiographic writings".
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250px The Life of the Saints of Zalka – Zsihovics – Debreczeni is a large- scale 19th century hagiographic work.
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351–388, pp. 365–366. through this set of hagiographic works, Thomas di Cantimpré offers "a mirror of the complexity and fluidity of the forms of religious life of the diocese of Liège".Alessandra BARTOLOMEI ROMAGNOLI, Mistici e mistica domenicana, p. 365. It is also possible to analyze in detail the individual works that make up this hagiographic file.
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Because of the abbey's cross-Channel influence, these hagiographic lives sometimes disclose historical information of more than local importance.Seal Abbaye du Bec.
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Responses to the writing were mixed; while some reviewers found it well written and entertaining, others felt the tone was too slick, promotional, or hagiographic.
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"'Melik' is a title ('king, sovereign') rather than a name and is of little help in identifying his man", writes Rosenqvist.Rosenqvist, Hagiographic Dossier, pp. 434f Melik is mentioned as the leader of the Seljuks who besieged Trebizond in three primary sources: the Encomium on Eugenios of Constantine Loukites, the Chronicle of Michael Panaretos, and Lazaropoulos' Synopsis.Lazaropoulos, Miracle 23; translated by Rosenqvist, Hagiographic Dossier, pp.
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Jarmo Kotilaine & Marshall Poe. (London: Routledge, 2004) pp. 417-342. Recent work has tended to emphasize how the tale borrowed from and re-worked the traditional hagiographic narrative form.
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A new edition has been prepared by the Centre for Patristic Studies, Athens (Κέντρο Πατερικών Εκδόσεων). It comprises additional supplements: introductions, bibliographies, biographical summaries, detailed tables of contents and hagiographic passages.
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Rosenqvist, Hagiographic Dossier, p. 317 The next assault came the following day. The wall facing the sea shore was low and judged vulnerable, so the besiegers moved their tents along the shore from the Old Arsenal as far as the "Western river" — the ravine immediately to the west of the walled city.Rosenqvist, Hagiographic Dossier, p. 445, note on line 1283 "The trumpeters gave the signal for fight, and one single cry was uttered by all the godless," Lazaropoulos writes. "The commanders placed the armoured cavalry near to the wall, and behind them the slingers, the soldiers who would throw rocks, the archers and those who carried shields, and between these those who operated battering-rams."Lazaropoulos, Synopsis, ll. 1284-1287; translated in Rosenqvist, Hagiographic Dossier, p.
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The Ammonian Sections are incomplete and irregular, without a references to the Eusebian Canons. It has marginal critical notes but no lectionary markings. It contains portraits of the Evangelists and some hagiographic miniatures.
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Punyamitra was the 26th Indian Patriarch of Chan Buddhism. A legendary figure, little information about him exists outside of Buddhist hagiographic texts. He is estimated to have died late in the 4th Century CE.
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In 1936, Belgian writer Robert Vivier published a hagiographic biography—although based on real facts—of Louis Antoine, which is also used by Antoinists to strengthen their faith, and thus sold in the temples.
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Myths about the fiery serpent are found in Serbian epic songs in Russian bylinas, fairy tales and conspiracies, as well as the hagiographic Story of Peter and Fevronia of Murom, which is based on folk material.
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It is important to keep this fact in mind when studying the different works which Anglo-Norman literature has left us. We will examine these works briefly, grouping them into narrative, didactic, hagiographic, lyric, satiric and dramatic literature.
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Zahorska was an author of lyric poetry, patriotic and social-revolutionary poems Pieśni walki (1908), Poezje (1908), Dniom zmartwychwstania (1914), novels Utopia, Trucizny (1928), dramas Pani słoneczna (1912), Bezrobocie (1927), collection of stories Księga milczenia (1927), hagiographic works.
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A Dictionary of Indian Literature By Sujit Mukherjee. Among all the hagiographic Puranas in Tamil, Sekkizhar's Tiruttondar Puranam or Periyapuranam, composed during the rule of Kulottunga Chola II (1133-1150) stands first.Medieval Indian Literature By K. Ayyappapanicker, Sahitya Akademi.
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Ye Fashan or Yeh Fa-shan (; 631–720), also known as Perfect Man Ye, was a Taoist wonder-worker reportedly from the Tang dynasty. According to hagiographic legend, he ascended to Heaven as an immortal "in broad daylight," 12 July, 720.
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The first book is a secular history, not hagiography, although book ii is more hagiographic and was used as the basis of later saint's lives dedicated to the king, such as those by Osbert of Clare and Aelred of Rievaulx.
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Rosenqvist, Hagiographic Dossier, p. 442, note on line 1254 As night fell, we are told that Emperor Andronikos Gidos left the citadel and went to pray in Panagia Chrysokephalos Church to relieve his stress. The siege now began in earnest.
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After long debates they decided to have two differentiated parts: one historical and hagiographic, and the other characteristical.Symbols of Cantabria Web site of the Cantabrian Parliament The historic part of the first field shows the emblem of the conquest of Seville by Cantabrian marines in 1248, with the tower (representing the Torre del Oro) and the ship breaking the chains that blocked the way through the river Guadalquivir. It symbolizes the eight centuries of activity that characterised the maritime Cantabria. The hagiographic references consist in the heads of the martyr saints Emeterius and Celedonius, representing the unity of the territory under their patronage.
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This theme, too, persists in later hagiographic and quasi-hagiographic texts, appearing, for example in the Estoire del saint graal as the agency by which a madman is miraculously restored. Among English texts, Felix's Life of Saint Guthlac relates that in order to give relief to a boy afflicted by madness, he "washed him in the water of the sacred font and, breathing into his face the breath of healing [or 'spirit of salvation'], drove away from him all the power of the evil spirit,"Bertram Colgrave, ed. and trans., Felix's Life of Saint Guthlac (Cambridge, 1956), 130/31.
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In recent years, a series of principles and norms of hagiographic criticism have been exposed in relation to the records by several specialists, such as, H. Achelis, J. Geffken, A. Harnack, in Germany; P. Allard, J. Leclercq, in France; the Jesuit F. Grossi- Gondi, Fr. Lanzoni and Pio Franchi de 'Cavalieri, in Italy. The most valuable contribution, however, is due to the bolandist H. Delehaye, from whose writings it would be possible to extract a critical summula. Ihe contributed, in effect, the safest classification of the records; He has pointed out the various components of a martyr's dossier, has reconstructed the iter of the legend, underlining the special function of the massa and local traditions; He has studied hagiographic documents parallel to the narrative texts, such as martyrologies and synaxes, and has established the different value of literary, liturgical and monumental sources, specifically establishing that of chronological and topographical data (doctrine of hagiographic coordinates). In summary, he has outlined and perfected the discipline of the method.
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St. Thaïs reportedly lived during the fourth century in Roman Egypt. Her story is included in hagiographic literature on the lives of the saints in the Greek church. Two such biographical sketches exist. The first, in Greek, perhaps originated during the fifth century.
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Martyrdom of Saint Ursula, by Hans Memling. The turbaned and armored figures represent Huns. After the fall of the Hunnic Empire, various legends arose concerning the Huns. Among these are a number of Christian hagiographic legends in which the Huns play a role.
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Joseph the Hymnographer appears as well in Latin as in Greek hagiography.About the hagiographic sources (BHG, p. 131) and their interpretation, see Daniel Stiernon (1973, 245-248). The earliest Vita was written by Theophanes who followed Joseph in his monastery as hegoumenos.
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Constantine Loukites, alluding to the siege in his Encomium on Eugenios, states it was St. Eugenios who not only took both the Sultan's men and property, but helped Andronikos Gidos to capture Melik.Encomium ll. 846-861; translated by Rosenqvist, Hagiographic Dossier, p.
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59, available here or Punta Europa, an ambitious Traditionalism-flavored Catholic monthly.animated by Lucas María de Oriol y Urquijo and directed by Vicente Marrero Suárez. Some of Pascual contributions were merely hagiographic, like an article on Carlist requeté José María Erdozáin, see Imperio 23.09.
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San Juan 2009, p. 83 Requejo published El Cardenal Segura, the first biography of the primate; prologued by Ramiro de Maeztu,Rodríguez de Diego 2014, p. 139 the 215-page work assumed a decisively hagiographic tone. It was welcome by the Catholic pressAcción Española 15.01.
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The hagiographic tradition, holds him first bishop Apt sent by Pope Clement I, and he was martyred under Trajan. Ancient manuscripts hold he was attached to Flavia Domitilla like the brothers Saints Nereus and Achilleus whom he would have himself buried after they were martyred.
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Antonia's plays were written in her first language, Italian. The plays were very well written in “pleasant, recitable verse.” Usually, the plays were between 400 and 800 lines. They were written in ottava rima, which is the standard metre of epic and hagiographic verse narrative.
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Wulfstan the Cantor (c. 960 – early 11th century), also known as Wulfstan of Winchester, was an Anglo-Saxon monk of the Old Minster, Winchester. He was also a writer, musician, composer and scribe. Wulfstan is most famous for his hagiographic work Vita S. Aethelwoldi.
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Lazaropoulos, Synopsis, ll. 1492-1587; translated in Rosenqvist, Hagiographic Dossier, p. 329-335 William Miller considers the independence of Trebizond gained with this victory ended in 1230. Jalal-ad-din, the Sultan of Khwarizm, invaded Anatolia in a direct challenge to the Sultanate of Iconium.
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The hagiographic details is a subject of dispute, with modern scholarship questioning the details and authenticity of many claims. For example, Callewaert and Snell (1994) state that early Sikh texts do not contain such stories. From when the travel stories first appear in hagiographic accounts of Guru Nanak, centuries after his death, they continue to become more sophisticated as time goes on, with the late phase Puratan version describing four missionary journeys, which differ from the Miharban version. Some of the stories about Guru Nanak's extensive travels first appear in the 19th-century Puratan janamsakhi, though even this version does not mention Nanak's travel to Baghdad.
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Three of his poems, all in rhyming octosyllabic couplets, have survived. ' presents a Christianized version of the life of Buddha in 2,954 lines. ' records the story of the Seven Sleepers of Ephesus in 1,898 lines. Both of these are hagiographic, but ' in 1,780 lines is didactic.
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25–26Cavallo, p. 79Huber- Rebenich, Gerlinde (1999) "Hagiographic Fiction as Entertainment," in Latin Fiction: The Latin Novel in Context. Routledge. pp. 158–178Llewelyn, S.R. and Nobbs, A.M. (2002) "The Earliest Dated Reference to Sunday in the Papyri," in New Documents Illustrating Early Christianity. Wm. B. Eerdmans. p.
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3; Rosenqvist, Hagiographic Dossier, pp. 434f the Sultan Ala'al-Din Kaykubad, son of Giyat al-Din Kaykhusraw;Fallmerayer, Original Fragmenten, pp. 107-109; George Finlay, The History of Greece and the Empire of Trebizond, (1204-1461) (Edinburgh: William Blackwood, 1851), p. 333 and note; A. Savvides, pp.
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He was a native of Kashmir and a Shaiva. It is unclear how and what inspired him to write the Shiva Sutras, and early texts mention no legends. Later tradition and hagiographic texts present inconsistent stories. One states that Vasugupta found the sutras inscribed on a rock called Sankaropala.
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A Shoemaker a Gentleman is securely in the tradition of the popular realistic comedy of its era.Alexander Leggatt, Jacobean Public Drama, London, Routledge, 1992; pp. 51, 57, 65, 70 and ff. Additionally, its serious subplot shows the influence of the religious and hagiographic drama of the later Middle Ages.
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Written five-and-a-half years after his death,Gramatikova, p. 74. the vilâyetname (hagiography) of Otman Baba provides the most thorough if biased depiction of the mystic's life.Gramatikova, pp. 71–2. It differs from similar hagiographic accounts, as it more prominently presents historical information during Otman Baba's lifetime.
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There is little information about Stanisław's life. The only near- contemporary source was a chronicle of Gallus Anonymus, but the author evaded writing details about a conflict with the king. Later sources are the chronicles of Wincenty Kadłubek, and two hagiographies by Wincenty of Kielcza. All contain hagiographic matter.
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Catholic biographers sometimes depict Cranmer as an unprincipled opportunist, a Nicodemite, and a tool of royal tyranny. For their part, hagiographic Protestant biographers sometimes appear to overlook the times that Cranmer betrayed his own principles.; . Null provides an overview of Cranmer scholarship and the different points of view.
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One scholarly theory proposes that the Logothete also contributed the first Romanian version of Neagoe Basarab's political manual, or Teachings, and a hagiography of Niphon Kausokalybites.Nicolescu, p. 38; Tănăsescu, p. 184 Philologist Sextil Pușcariu attributes him a second hagiographic translation, which tells the story of Great Martyr Catherine.
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St Germanus of Auxerre The Vita Germani is a hagiographic text written by Constantius of Lyon in the 5th century AD. It is one of the first hagiographic texts written in Western Europe, and is an important resource for historians studying the origins of saintly veneration and the "cult of saints." It recounts the life and acts of bishop Germanus of Auxerre, who travelled to Britain c. 429 AD, and is the principal source of details about his life. It is one of the few surviving texts from the 5th century with information about Britain and the Pelagian controversy, and is also one of the first texts to identify and promote the cult of Saint Alban.
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His mausoleum is located in Orchha, and features both Hindu and Mughal architecture. Vir Singh Deo was succeeded by Jhujhar Singh, the first-born son of the senior of his three queens. Deo was patron to the poet Keshavdas, who wrote the 1607 hagiographic work Virsimdevcarit (Deeds of Vir Singh Deo).
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Kristos Samra or Christos Samra (Ge'ez: ክርስቶስ፡ሠምራ, Krəstos Śämra, meaning “Christ Delights in Her") (c. 15th century) was an Ethiopian female saint who founded a monastery of the Ethiopian Orthodox Tewahedo Church. She is one of Ethiopia's over two-hundred indigenous saintsKinefe-Rigb Zelleke. 1975. "Bibliography of the Ethiopic Hagiographic Traditions.
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De miraculis sancti Jacobi. The hagiographic Book II is an account of twenty-two miraclesA complete English translation of the miracles is published in across Europe attributed to Saint James, both during his life and after his death.Van Herwaarden & Shaffer, p. 368. The recipients and witnesses to these miracles are often pilgrims.
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A manuscript of Bede's Historia Ecclesiastica gentis Anglorum. There are two principal sources for the synod. The first source, the Life of Wilfrid, is a hagiographic work written by Stephen of Ripon, often identified as Eddius Stephanus, probably soon after 710.Colgrave, The Life of Bishop Wilfrid by Eddius Stephanus, pp i–ix.
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VI "quite one sided",Hans Rogger, Eugen Weber, The European Right: A Historical Profile, Princeton 1965, p. 206 "apologetic",Urigüen 1986, p. 46 falling into the rubric of "narrative, uncritical, and often hagiographic",Stanley G. Payne, Basque Nationalism, Reno 1975, , p. 57 "sin ningun distancia respecto al objeto de estudio"Canal 2000, p.
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In the 1949 Mexican hagiographic film Philip of Jesus, Luis Aceves Castañeda played the character "Emperor Iroyoshi Taikosama". He was portrayed by Lee Hyo-jung in the 2004–2005 KBS1 TV series Immortal Admiral Yi Sun-sin. Hyouge Mono (, lit. "Jocular Fellow") is a Japanese manga written and illustrated by Yoshihiro Yamada.
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They include the prototypic hagiographic celebration of the Medici family in the center, surrounded by a series of interlocking narratives: allegorical figures (the Cardinal Virtues, the Elements of Nature) and mythological episodes (Neptune and Amphitrita, The Rape of Proserpine, The Triumphal procession of Bacchus, The Death of Adonis, Ceres and Triptolemus). Palazzo Medici.
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With his first hagiographic work, Thomas of Cantimpré also wants to propose an ideal of Christianity: under the sign of Marie of Oignies, in fact, the author wants to indicate that "evil is not identifiable only in infidels and heretics, but it nestles in the hearts and in the very bosom of Christianitas".
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Gower strove for vividness and shortened the tale in places. Chaucer expanded the tale and emphasizes the holiness of Constance and how she was favoured by heaven. Hagiographic motifs are most abundant in Chaucer's version, e.g. “the miracles God works though Custance and the way she is miraculously fed while at sea”.
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Europe in the late 5th century. Gibuld (fl. 470) the last known king of the Alamanni before the defeat of the Alamanni at the battle of Tolbiac in 496. Gibuld is known from two hagiographic sources, the contemporary (470s) Vita Severini by Eugippus,Eugippus, Vita Severini c. 19, ed. Knöll (1886), Mommsen (1898; 1978).
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It is a common hagiographic plot, also adapted in Chaucer's The Man of Law's Prologue and Tale in his The Canterbury Tales. Even, lord of Brest, had only one child, named Azenor. Around 537, she married the Count of Goëlo. The young married couple set themselves up in a castle built by King Audren (Chatelaudren).
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There is nothing higher to be known than the real nature of the Guru (spiritual teacher). Thus, the hagiographic roots of the Aghor tradition are traced to Lord Dattatreya, an avatar of Shiva. Aghor tradition believes that Jagadguru Dattatreya propounded the tradition of Aghor later followed in the sixteenth century by the great saint Baba Kinaram.Bhagwan Ram (2007).
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There are few historical records of Śāntarakṣita, with most available material being from hagiographic sources. Some of his history is detailed in a 19th-century commentary by Jamgon Ju Mipham Gyatso drawn from sources like the Blue Annals, Buton Rinchen Drub and Taranatha. Śāntarakṣita was the son of the king of Zahor.Shantarakshita & Ju Mipham (2005) pp.
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Pope Pius XII is a 1959 biography of Pope Pius XII by Cardinal Richard Cushing. Although it was Cushing's only book, it is of some literary value because it presents alternative historiographical perspectives on the late pontiff, who has been sharply criticized by other writers. It is an almost hagiographic biography, written shortly after the death of Pacelli.
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By the middle of the 11th century, documents written completely or mostly in Catalan begin to appear, like the Oath of Radulf Oriol (ca. 1028-1047) Complaints of Guitard Isarn, Lord of Caboet (ca. 1080–1095), and The Oath of Peace and Truce of Count Pere Ramon (1098). The hagiographic poem Cançó de Santa Fe from ca.
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36 (editor's comments). Elsewhere the editor discusses Nyren's undoubted plagiarism of an earlier work by William Lambert and it is widely agreed that Nyren's account of Hambledon's players is hagiographic, often at the expense of their opponents, and Yalden is one player who was not given a fair hearing in this book.Nyren, p. 31 (editor's comments).
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Mangayarkkarasiyar (Tamil:மங்கையர்க்கரசியார்) was one of the 63 Nayanmars or holy Saivite saints who are revered in South India. She is one among the only three women who attained this distinction. Her devotion to Lord Shiva is recounted in the hagiographic poem Periyapuranam compiled by Sekkizhar as well as in the Tiruthhthondar Thogai written by the poet-saint Sundarar.
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138 According to a hagiographic biographer, the claimant Don Alfonso Carlos agreed that the new activist format required new dynamic leaders;according to this account, the former leaders were compromised by collaboration within structures of the Alfonsine monarchy, Alcalá 2001, p. 24 according to a progressist historian, it was the reactionary Integrists who enforced the decision.Vallverdú 2008, pp.
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His cult may also have arisen from the fact that a relic from a location in the East, such as Egypt, was brought to the church that would be known as San Miniato. The tradition of him picking up his own head—a hagiographic trope—See a list of Cephalophore saints. was first recorded by Giovanni Villani.
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In 1659, Bolland and Henschen were joined by Daniel van Papenbroeck or Papebrochius (1628–1714), who devoted fifty-five years of his life to the Acta. From July 1660 until December 1662, Henschen and van Papenbroeck travelled through Germany, Italy and France in order to collect copies of hagiographic manuscripts. Another Bollandist of this period was Jean Gamans.
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The Bibliotheca Hagiographica Graeca is a catalogue of Greek hagiographic materials, including ancient literary works on the saints' lives, the translations of their relics, and their miracles, arranged alphabetically by saint. It is usually abbreviated as BHG in scholarly literature.See for example, Anneke B. Mulder-Bakker, ed., The Invention of Saintliness (New York: Routledge, 2002), 138.
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In the hagiographic accounts, Aphrodisius was accompanied by his camel. As he was preaching, a group of pagans pressed through the crowd and beheaded him on the spot. Aphrodisius picked up his head and carried it to the chapel which he had recently consecrated at the site. It is identified today as Place Saint-Aphrodise, Béziers.
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The same rebellion is recalled by the hagiographic tradition of the Sadqan, the "Righteous ones", who, before going to Metera, Bereknaha, Sorya, etc., together reached the "desert of Bur". Later, some other hagiographies indicate that from the 14th century Bur fell into the sphere of the Ewostateans' religious movement. In the first half of the 15th century.
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Mohammad Ali Amir-Moezzi, in the Encyclopedia of Iranica, suggests that the last version is "undoubtedly legendary and hagiographic". About his descendants, there are different views. According to many collections of Sunni and Shi'a hadith, his only son was Mohammed, who was born in 255 A.H.(869 A.D.). Some sources enumerate up to three girls and three boys as his offspring.
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The relief showing St. Anthony of Rome on a shrine, the 16th or the 17th century. Currently in the Russian Museum, Saint Petersburg. St. Anthony of Rome or Anthony the Roman () was the founder of the Antoniev Monastery in Novgorod. The hagiographic account on the life of Saint Anthony of Rome is only known since the second half of the 16th century.
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In one hagiographic account, while Li Bai's mother was pregnant with him, she had a dream of a great white star falling from heaven. This seems to have contributed to the idea of his being a banished immortal (one of his nicknames).Wu, 59 That the Great White Star was synonymous with Venus helps to explain his courtesy name: "Tai Bai", or "Venus".
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The "Donation" purports to acknowledge the primacy of Rome over Antioch, Jerusalem, Alexandria, and Constantinople, even though the last of these had not even been founded at the time of the claimed Donation.Pohlsander, 2004, p. 28. The myth of the "Donation of Constantine" is embellished further in a 5th-century hagiographic text Vita S Silvestri (or Actus S Silvestri).Pohlsander, 2004, p. 27.
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According to William of Malmesbury, Goscelin was a monk of St Bertin's. On the other hand, as the author of the Vita Amalbergae virginis, written before 1062, Goscelin appears to be very well informed about the hagiographic tradition in Flanders and Brabant, more especially traditions related to Saint Peter's Abbey of Ghent. He probably stayed there at some time before 1062.
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London: Allen & Unwin The lives of the Assyrian Fathers are related in a cycle of medieval Georgian hagiographic texts and are unattested beyond these sources. Some of these vitae are formalities composed for an 18th-century synaxary, but four of them exist in original form, as well a metaphrastic version. The dating as well as authorship of these texts is controversial.
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Oudoceus's 12th-century hagiographic 'life' in the Book of Llandaff tells how he was the son of King Budic of Brittany,Monks of Ramsgate. “Oudaceus”. Book of Saints, 1921. CatholicSaints.Info. 21 May 2016 born in that country shortly after his father's return there from exile in Dyfed. His mother, Anawed, was said to be the sister of Saint TeiloNedelec, Louis.
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Civil War In Navarre the organization was powerful enough to seize control over the region almost single-handedly;for a hagiographic account of Carlist rising in Navarre see Antonio de Lizarza et al., Navarra Fue La Primera 1936-1939, Pamplona 2006, . For a decidedly hostile account, see Fernando Mikelarena Peña, Sin piedad: Limpieza política en Navarra, 1936. Responsables, colaboradores y ejecutores, Pamplona 2015, .
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At the same time, biblical books were written according to the model of the Latin Vulgate. From that time come the oldest surviving texts of hagiographic legends and apocryphal prose, an example being the Budapest fragments (12th century with part of a legend about Saint Simeon and Saint Thecla from the 13th century, part of apocryphal works of Paul and Thecla).
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Mehta has written three books on Cambodia: Hun Sen: Strongman of Cambodia (co-author Julie Mehta) is based on several hours of interviews with Prime Minister Hun Sen, whom the authors have known personally for twenty-one years; an updated edition was published in 2013. It has been criticised by reviewers as being hagiographic and plagued by extreme partiality towards Hun Sen.
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He admits that it is unclear whether "there is any connection with the ideals of chivalry prevailing in Western Europe at this time."Rosenqvist, The Hagiographic Dossier of St Eugenios of Trebizond in Codex Athous Dionysiou 154 (Uppsala: University Press, 1996), pp. 79f The horseback motif appeared unchanged on the coins of all subsequent rulers until the fall of Trebizond in 1461.
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In 1959, Cushing published his only book, a biography of the late Pope Pius XII (1939–58). It is an almost hagiographic biography, written shortly after the death of the Pontiff. Cushing depicted him as the "Pope of Peace" who, armed only with the spiritual weapons of his office, triumphed over insidious attacks that seemed about to destroy the center of Christendom.
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As part of his duties, the general selected prostitutes appealing to the king. In 1935, the building of a new police headquarters began; it was completed two years later. This was initiated by Marinescu and financed by Max Auschnitt. The same year, Marinescu co-authored a hagiographic volume on the king, and delivered a radio address attacking his opponent Iuliu Maniu.
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We preferred Cantimpratensis because more transparent of the origin from "Cantimpré".) (Sint-Pieters-Leeuw, 1201 – Leuven, 15 May 1272) was a Flemish Roman Catholic medieval writer, preacher, theologian and – most important – a friar belonging to the Dominican Order. He is best known for the encyclopedia on nature De natura rerum, for the moral text Bonum universale de Apibus and for his hagiographic writings.
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The extremely influential Life of Saint Martin by Sulpicius Severus seems to have set in motion a hagiographic tradition in which saints cast out demons or repel tempting devils by blowing at them.Vita Sancti Martini, ed. Carl Halm, CSEL 1.206-7 (cp. the Old English version in Ælfric, Lives of the Saints, ed. W. W. Skeat, EETS 76 (1890), 292-3 (II.xxxi.42)).
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When the rest of the Sultan's army began to arrive, "the Emperor calmly led his army off, and passing across the ravine of St. George and the place of Three Hazels he safely entered the city".Lazaropoulos, Synopsis, ll. 1315-1317; translated in Rosenqvist, Hagiographic Dossier, p. 319. On the identity of these landmarks, see Rosenqvist's discussion at p. 448.
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Narjis was the granddaughter of a Roman Caesar who was a descendant of the Apostle Simon. Mohammad Ali Amir-Moezzi, in the Encyclopædia Iranica, suggests that the last version is "undoubtedly legendary and hagiographic". However, nowadays almost all twelvers consider her to be a Roman princess. Saiyra, Narges Khatoon, Katrina, Lilliana and Magdalena are names attributed to her in the sources.
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Also, unlike JPA and SA, only primary texts survive for CPA (in palimpsests). Most of the early transmitted texts (5th–7th centuries) are of biblical nature, often in the form of fragmentary lectionaries, but some are also theological, e.g. the catecheses by Cyril of Jerusalem, or hagiographic. There was no transmission of manuscripts after the language itself went out use as liturgical language.
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Shushanik (, ), born Vardeni Mamikonian (c. 440 – 475) was a Christian Armenian woman who was tortured to death by her husband Varsken in the town of Tsurtavi, Georgia. Since she died defending her right to profess Christianity, she is regarded as a martyr. Her martyrdom is described in her confessor Jacob’s hagiographic work, the oldest extant work of Georgian language literature.
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146f In his edition of Lazaropoulos' work, Jon Olof Rosenqvist notes a number of problems in Lazaropoulos' account, which led Rosenqvist to argue that he used two sources, one he identifies as consisting of hagiographic materials, and a second Rosenqvist speculates was an "epic composition in verse" comparable to the Digenis Akritas. He suggests the image of his astrologers who, upon being asked for advice, consult an astrolabe, could have come from this lost epic, as it was "a standing element in medieval Turkish epics such as the fourteenth-century Melikdanismendnameh." Rosenqvist goes as far as to identify some words and phrases that may have come from the epic verse, although admitting "for purely statistical reasons a certain amount of such verse fragments—perhaps even complete verses—should be expected in an given amount of average Greek prose." Rosenqvist, "The Hagiographic Dossier", pp.
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The architectural historian John Crook questions how such miraculous coincidences feature in hagiographies (the studies of the lives of saints), when he observes that "the miraculous discovery of a suitable coffin is, however, a hagiographic commonplace".Crook, Cult of Saints, p. 78. Seaxburh's supervised the preparation of her sister's body, which was washed and wrapped in new robes before being reburied.Ridyard, The Royal Saints, p. 179.
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It also accepts too readily the whitewashed, hagiographic depictions of Bernini, his patrons, and of Baroque Rome as supplied by the first, official biographies by Baldinucci and Domenico Bernini. Similar criticism regarding an insufficiently critical reading of contemporary sources (especially ecclesiastical ones) and a simplistic reductionism in the description of Bernini's true mindset and artistic vision could also be made of the scholarship of Wittkower and Lavin.
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New Haven Hibernian Provident Society. St. Patrick and the Irish: an oration, before the Hibernian Provident Society, of New Haven, 17 March 1842. p. 8. chasing them into the sea after they attacked him during a 40-day fast he was undertaking on top of a hill. The hagiographic theme of banishing snakes may draw on the Biblical account of the staff of the prophet Moses.
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Zurara's Crónica dos feitos da Guiné is the principal historical source for modern conception of Prince Henry the Navigator and the Henrican age of Portuguese discoveries (although Zurara only covers part of it, the period 1434-1448). Commissioned by Henry himself,Zurara, Crónica dos feitos da Guiné, (Ch.1, p.3). Zurara's chronicle is openly hagiographic of the prince and reliant on his recollections.
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This document detailed the miracles of Saints Cyrus and John. Anastasius Bibliotecarius noted this when he went to write his famous translations of the same work ("Bonifatius consiliarius… duodecim cum praefatione capitula olim interpretatus est" Franklin, Carmela. "The Latin Dossier of Anastasius the Persian: Hagiographic Translations and Transformations" pp. 113) referencing that a Bonifatius Consiliarius had already translated the first twelve chapters of this piece into Latin.
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A full-length hagiographic vita, written in 1425 by Antonio Bonfadini, a friar of Ferrara (d. 1428), reveals that St. Guglielma's popular cult had not only survived the inquisition of 1300, but spread well beyond the confines of Milan. Nothing is known of this author except that he also produced a collection of sermons and one other vernacular saint's life. Bonfadini's vita did not circulate widely.
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138–139 Likewise, academic Paul Cernovodeanu describes Gane as a "publicist with a passion for history and genealogy", but also as an "expert" and "researcher".Cernovodeanu, pp. 84–85 Gane's 1936 homage to Petre P. Carp is noted for its "hagiographic" defense of the statesman, including against assessments that Carp was wrong not to nationalize the oil industry;Z. Ornea, Junimea și junimismul, Vol.
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II, p. 10. The beginning of monasticism in Sicily came in the 4th century. The hagiographic tradition reports that the ascetic Hilarion travelled from Egypt to Pachino and then spent three years in Sicily (perhaps near modern Ispica), where he sought a retreat in which to practice the life of an anchorite. He subsequently departed as a result of his growing fame in the region.
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The Georgian monk Grigol Dodorkeli- Vakhvakhishvili of the David Gareja Monastery was another near-contemporaneous author whose writings, a hagiographic work as well as several hymns, focus on Ketevan's life and martyrdom. The Scottish poet William Forsyth composed the poem The Martyrdom of Kelavane (1861), based on Jean Chardin's account of Ketevan's death.Forsyth, William (1861), The Martydom of Kelavane, p. iii. London: Arthur Hall, Virtue & Co..
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One of the many images of Saint Eric in Stockholm as the city's symbolic patron. The only full account of Eric's life is a hagiographic legend dating from the late 13th century. The historicity of the legend has been much-discussed by Swedish historians. It tells that Eric was of royal blood and was unanimously chosen king of Sweden when there was a vacancy of the kingship.
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Mose Janashvili () (March 19, 1855 – April 19, 1934) was a Georgian historian, ethnographer, and linguist. He was born into a Georgian Ingilo community at Qakh (now Azerbaijan). Educated at Tbilisi and Kutaisi, he worked as a teacher for several years, from 1875 to 1920, and later served as a professor at the Tbilisi State University. He mostly engaged in study of medieval Georgian chronicles and hagiographic literature.
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In their investigation of the events, the Army discovers the camp at Lubang Buaya – including the generals' bodies, which are recovered while Suharto delivers a speech describing the coup and the PKI's role in it. The generals are interred elsewhere and Suharto delivers a hagiographic eulogy in which he condemns the G30S and PKI and urges the Indonesian people to continue the fallen generals' struggle.
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The hagiographic masterpiece of Thomas, as a work "much more elaborate and complete than the previous texts",See Scrittrici mistiche, p. 556. is certainly the Vita Piae Lutgardiae (or Vita Lutgardis). It is the life of Lutgardis of Tongres,See the profile of 'Lutgarda di Aywières' (1182–1246) in Scrittrici mistiche, pp. 233–273. who died in 1246 and later became the saint patron of Flanders.
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Not much is known about him. The main source is a Vita of the monk Raoul Glaber, a novice who accompanied William and who sometimes regarded his master as a rival, but also as a mentor who encouraged his work as a chronicler.The main source is one manuscript (F-Pn lat. 5390) where the 15 pages of William's vita are bound together with other hagiographic writings.
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Lazaropoulos' text is unclear here, but it appears the first assault was against a part of the walls near the citadel.This is where Rosenqvist places "Epiphaneia". (Hagiographic Dossier, p. 444, note on line 1276) The attackers were met by an equal number of defenders, and aided by the difficult terrain that prevented more than a few of the enemy to approach and strike, they rebuffed the attack.
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In 786, he was denounced as a Christian to the Arab officials in Tbilisi, and arrested. The judge attempted to persuade Abo to return to the faith of his ancestors. He confessed his faith at trial, was imprisoned, and executed on 6 January 786. Ioane Sabanisdze, Georgian religious writer and Abo's contemporary, compiled the martyr's life in his hagiographic novel The Martyrdom of Saint Abo.
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Rand scholar Mimi Reisel Gladstein said Nathaniel Branden's essays are "illuminating", but the biography is limited because it required Rand's review and approval. Historian Jennifer Burns called it "hagiographic". In an essay accusing the Objectivist movement of being a cult, Murray N. Rothbard described the book as an "authorized exercise in uncritical adulation". Other critics of Rand have called it "gushingly adulatory" and "sycophantic".
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The dragon's cave The oldest known telling of the story comes from the 13th-century work attributed to Bishop of Kraków and historian of Poland, Wincenty Kadłubek.Wincenty Kadłubek, "Kronika Polska", Ossolineum, Wrocław, 2008, The inspiration for the name of Skuba was probably a church of St. Jacob (pol. Kuba), which was situated near the Wawel Castle. In one of the hagiographic stories about St. Jacob, he defeats a fire-breathing dragon.
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The Tadhkirat-ul-Awliyā, a hagiographic collection of Muslim saints and mystics, is Attar's only known prose work. Written and compiled throughout much of his life and published before his death, the compelling account of the execution of the mystic Mansur al-Hallaj, who had uttered the words "I am the Truth" in a state of ecstatic contemplation, is perhaps the most well known extract from the book.
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Sefer Ma'asei Adonai ('Book of the Deeds of the Lord'; Frankfort-on-the-Main, 1691) and Avir Yaakov ('Protector of Jacob'; Sulzbach, 1700), both compiled and translated by him, consist of Yiddish and Hebrew translations of kabbalistic materials from a variety of sources, from the Zohar to Shivhei ha- Ari, a book of hagiographic legends about Isaac Luria. He published a second volume of his Sefer Ma'asei Adonai in 1694.
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Alban Butler, Butler's Lives of the Saints: September (Burns & Oates, 2000), p. 262. Late hagiographic texts say his was a Gallo-Roman family, although his name is of German origin, more common in the Burgundian late 5th century. These same texts record that Dauphin's brother was prefect of Gaul. The accounts of his contemporaries Eddius Stephanus (in) and the Venerable Bede however, make no mention of his brother.
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The mystical revival of Hasidism elevated hagiographic storytelling about the Masters to a new degree in Judaism, reflecting the importance of the mystical adherence to a Tzaddik. The popular titles of each Master therefore reflect personal endearment and reverence. Rabbi Dov Ber of Mezeritch (דוב בער ממזריטש) (1704/1710?-1772) is known as the Maggid (literally 'Sayer') of Mezritsh after being the Maggid of the town of Rovne.
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This proves difficult for him at first, with collective memory being subject to strict cultural variables. He finds there were those who admired all the dead: servants overlooked and forgave mistakes, hesitated at admitting domestic scandals, attributing superhuman qualities in hagiographic proportions to those no longer living. The philosopher's friends, on the other hand, told another story, accurate but equally flawed. They decked him out like a Christmas tree.
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With the King's reconversion, Jainism was wiped out completely and Shaivism regained its prior prominence in the kingdom. For their role in the spread of Shaivism, the Queen, the Prime Minister and the King were each individually included in the list of Nayanmars and their tales were rendered in the hagiographic poem Periyapuranam compiled by Sekkizhar as well as in the Tiruthhthondar Thogai written by the poet-saint Sundarar.
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With the King's reconversion, Jainism's influence diminished considerably and Shaivism regained its prior prominence in the kingdom. For their role in the spread of Shaivism, the Queen, the Prime Minister and the King were each individually included in the list of Nayanmars and their tales were rendered in the hagiographic poem Periyapuranam compiled by Sekkizhar as well as in the Tiruthhthondar Thogai written by the poet-saint Sundarar.
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According to his biographer Edith Boorstein Couturier, "no equivalent archives exist for other important eighteenth-century figures". Terreros has been the subject of many biographies, starting with an 1858 tome written by his great-grandson, Juan Ramón Romero de Terreros. Another of his descendants, Manuel Romero de Terreros, wrote the first modern biography of him in 1943, but Courturier calls this book "a hagiographic and uncritical account".Couturier, p. 5.
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Judith M. Boltz (1987:219) cites the opinion of Siku Quanshu bibliographers that Du's version was the most reliable Wenzi redaction. She notes that Du Daojian became the rightful literary heir to Wenzi when he discovered a copy of the classic at the Tongxuan Guan 通玄觀 "Abbey of Pervading Mystery" of Mount Jizhou 計籌 in Zhejiang, where hagiographic legend says Wenzi took refuge and wrote down his teachings.
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120–121 Islam, Sikhism and Jainism also create and maintain hagiographical texts (such as the Sikh Janamsakhis) concerning saints, gurus and other individuals believed to be imbued with sacred power. Hagiographic works, especially those of the Middle Ages, can incorporate a record of institutional and local history, and evidence of popular cults, customs, and traditions.Davies, S. (2008). Archive and manuscripts: contents and use: using the sources (3rd ed.).
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The Miracula Nynie Episcopi () is an anonymously written 8th-century hagiographic work describing miracles attributed to Saint Ninian. It is considered a non-historical work, and copies are not widely extant. It was used as a reference by Ailred of Rievaulx in composing his Vita Sancti Niniani () in the 12th century, a document that was used by the politically ambitious Fergus of Galloway in resurrecting the long-defunct Bishopric of Galloway.
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According to an early hagiography,Hagiographic sources are compiled in Acta Sanctorum Sepotembris, Tomus Sextis, new ed. J. Carnandet, ed. (Paris 1867:761-892); a condensed account of the removals of the relics is given by Diana Norman, "The Succorpo in the Cathedral of Naples: 'Empress of All Chapels'"Zeitschrift für Kunstgeschichte 49.3 (1986:323-355). Januarius' relics were transferred by order of Severus to the Neapolitan catacombs extra moenia.
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A hagiographic note maintains that some of his endeavors were unsuccessful due to factors beyond his control;El Correo Español 10.08.16, available here no independent source is available to confirm this claim. The field which attracted most of Mas’ attention was hydro technical projects. Most of these works were focused on Catalonia; the only exception were the 1880s works at Saltos del Duero in the province of Salamanca.
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His influence grew so strong that he was able to affect both the political and the private lives of the Georgian princes.St. Gregory of Chandzoe in Georgia Saint Gregory of Khandzta died as a centenarian in 861, surrounded by followers and disciples. The Georgian Orthodox Church marks his memory on the day of his death, October 18. His life was compiled in the hagiographic work written by Giorgi Merchule in 951.
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Wulfstan's most famous work, Vita S. Aethelwoldi, tells of the life and miracles of St. Aethelwold, Bishop of Winchester. The work is 46 chapters long, elaborately composed using complex sentences and displays a familiarity with many earlier hagiographic writings. The Vita was written very soon after Aethelwold was canonized, which took place on 10 September 996. Some scholars believe the Vita was written to coincide with this event.
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Lazaropoulos, Synopsis, ll. 1183-1192; translated by Rosenqvist, The Hagiographic Dossier, p. 313 The date of the attack on Sinope and the ensuing siege of Trebizond can be determined from three sources: John Lazaropoulos, Michael Panaretos, and Ali ibn al-Athir. John Lazaropoulos dates these events to the Byzantine year of the world 6371, in the second year of the reign of Andronikos I Gidos;Lazaropoulos Synopsis, ll.
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At some undefined time after the raid on Sinope, Sultan Melik brought his forces through Katoukion, which lies between Bayburt and Zailousa, where his men camped. The inhabitants explained the best route would be "beyond and outside Chaldia" because that country "is difficult of access but also abounding in warlike men, and that the march would not be easy."Lazaropoulos, Synopsis, ll. 1201f; translated in Rosenqvist, Hagiographic Dossier, p.
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Lazaropoulos, Synopsis, ll. 1323-1338; translated in Rosenqvist, Hagiographic Dossier, p. 321 The next day, the Sultan delivered a speech to the city, demanding their surrender. In response the Emperor invited the Sultan to send an embassy to discuss a possible treaty of peace; when the emissaries were inside the city, Andronikos made a point of showing them the ample stocks of food and supplies they had stocked up.
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The hagiographic nature of this work and the "elevation" of Kozłowska to a status apparently co-equal with that of the Blessed Virgin Mary, if not with the Holy Spirit, was excessive even to many Mariavites. This undermined Kowalski's credibility with the faithful and precipitated the eventual split in the movement. Many of the factual details about Kozłowska's life remained unclear, and some of the myths surrounding her were perpetuated by Kowalski.
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The popularity of the text gradually waned, however, and by the end of the twentieth century it was withdrawn from circulation entirely. Asani has suggested that the demise of the text derives from both changing sociopolitical contexts and its hagiographic nature.Asani, “From Satpanthi to Ismaili Muslim: The Articulation of Ismaili Khoja Identity in South Asia,” 118–19. Reflecting the latter concern, subsequent authorized histories of the Ismaili Imams have adopted increasingly scholarly historical methods.
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Among his major works were hagiographic paintings such as those with Napoleon as the subject, as well as the Death of Dido, the Death of Cato, and the Recognition of Achilles. He wrote a few treatises including Teorie dell'arte pittorica and a Riposta a sei lettere anonime. The latter was a response to criticisms of the academy and his paintings. In addition he wrote extensive assessments of the art of his day.
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The Basava Purana, a Telugu biographical epic poem, first written by Palkuriki Somanatha in 13th- century,Velchuri Rao and Gene Roghair (2014), Siva's Warriors: The Basava Purana of Palkuriki Somanatha, Princeton University Press, , pages 21–23 and an updated 14th century Kannada version, written by Bhima Kavi in 1369, are sacred texts in Lingayatism. Other hagiographic works include the 15th-century Mala Basava-raja-charitre and the 17th-century Vrishabhendra Vijaya, both in Kannada.
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The most important document for reconstructing Lazzarelli's biography is the Vita Lodovici Lazzarelli Septempedani poetae laureati per Philippum fratrem ad Angelum Colotium written by Lazzarelli's brother Filippo. This text addressed to the humanist Angelo Colocci was written immediately after Lazzarelli's death. The Vita is characterized by an hagiographic tone and pays particular attention to the author's literary endeavors while passing under silence important aspects of his career, e.g. his interest for magic arts.
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Judge recounts the history of moral theologian Charles Curran. Pope John Paul II is featured in a hagiographic fashion as a protagonist of the book. Judge recounts Theology of the Body by John Paul II, and argues that it is a model for how Catholic teachings can be incorporated into American societal views on sex. Judge also extols the views of some other Christian theological writers including Hans Urs von Balthasar and Dietrich von Hildebrand.
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117 He is also attributed with having miraculously performed abortion in a raped nun called Bruinnech. However, this interpretation has been disputed by both Thomas Charles-Edwards, professor emeritus at Oxford, and University College Dublin lecturer, Dr. Paul Byrnes. "Byrne said that many hagiographic stories about saints, also known as 'lives,' include 'folklore, legend and political anecdote, which was demonstrably compiled long after (usually some centuries after) the saint in question had lived.'"Jones, Kevin.
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The first church historians to catalogue missionary history provided > hagiographic descriptions of their trials, successes, and sometimes even > martyrdom. Missionaries were thus visible saints, exemplars of ideal piety > in a sea of persistent savagery. However, by the middle of the twentieth > century, an era marked by civil rights movements, anti-colonialism, and > growing secularization, missionaries were viewed quite differently. Instead > of godly martyrs, historians now described missionaries as arrogant and > rapacious imperialists.
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Pythagoras Emerging from the Underworld (1662) by Salvator Rosa Within his own lifetime, Pythagoras was already the subject of elaborate hagiographic legends. Aristotle described Pythagoras as a wonder-worker and somewhat of a supernatural figure. In a fragment, Aristotle writes that Pythagoras had a golden thigh, which he publicly exhibited at the Olympic Games and showed to Abaris the Hyperborean as proof of his identity as the "Hyperborean Apollo".Porphyry, Vit. Pyth.
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Most of what is known of Amphibalus's life is derived from hagiographic texts centered on Alban, written hundreds of years after his death. He was believed to be a citizen of Caerleon during the 3rd- or 4th- century. During a religious persecution, Alban sheltered Amphibalus from persecutors in his home. The priest was believed to be pious and faithful, and while in Alban's home he prayed and kept watch day and night.
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15th-century illuminated manuscript of Thomas of Cantimpré's De rerum natura. Sheet showing 'monstruous human beings' such as cannibals. Thomas of Cantimpré is the author of several writings of different types, all written in Latin; among his production, it's easy to distinguish a moral-encyclopedic strand and an hagiographic strand. To the moral-encyclopedial strand belong the encyclopedic book De natura rerum, the moral text Bonum universale de apibus, discussed in detail down here.
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The first hagiographic work by Thomas is actually an addition, a Supplementum,See Hugh FEISS (cur.), Thomas de Cantimpré. Supplement to The life of Marie d’Oignies, Saskatoon, Peregrina Publishing, 1987, p. 12. to the Life of Mary of Oignies, written in 1215 by Jacques de Vitry on the figure of Marie of Oignies.See the profile of Marie of Oignies (1177–1213) in Alessandra BARTOLOMEI ROMAGNOLI – Antonella DEGL’INNOCENTI – Francesco SANTI, Scrittrici mistiche europee.
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Since then, it has been published in Mexico on several occasions until today. It has been described as "a novel of adventures with chivalrous features, an extensive fairy tale, and a hagiographic novel immersed in the hispanic, medieval and Renaissance literary tradition.".Prado-Garduño, Gloria. The novel is a didactic narrative that the author told her students to allegorically describe the principles of Christianity, as well as the spiritual growth, and even some eschatological themes.
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First edition (publ. Hamish Hamilton) Losing Nelson is a 1999 novel by Barry Unsworth. Its protagonist is Charles Cleasby, who is obsessed with Lord Nelson, attempts to re-enact events of "Horatio"'s life to the point of feeling that he is the admiral, and who is writing a hagiographic biography. His typist, the down-to-earth Miss Lily, serves as his foil in her criticism of Nelson's ego and treatment of his wife.
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She says that, in keeping with a general trend in Beatles literature, it challenges the hagiographic image of Lennon established by Philip Norman's book Shout! in 1981, yet without "gloating over Lennon's struggles" in the fashion of Albert Goldman's 1988 biography. Similarly, according to Torkelson Weber, Doggett criticises the manner of McCartney's attempts to revise the band's history, describing some of his actions as "graceless", yet he "acknowledges the legitimacy" of McCartney's claim.
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Stalin denied to foreign visitors that he was a dictator, stating that those who labelled him such did not understand the Soviet governance structure. A vast literature devoted to Stalin has been produced. During Stalin's lifetime, his approved biographies were largely hagiographic in content. Stalin ensured that these works gave very little attention to his early life, particularly because he did not wish to emphasise his Georgian origins in a state numerically dominated by Russians.
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Biographic details are scant and because none come from sources contemporary with Kirill, many are debated. All we have in terms of his biography is a short Synaxarion Life: Life of Kirill of Turov (28 April) which was written no earlier than the mid-13th century. This terse formulaic composition draws heavily on the hagiographic conventions and yields very few historical details. He was born in a thriving town of Turov, the son of wealthy parents.
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121 including King George VI, and by Pétain;J. L., Prince Xavier de Bourbon, Les accords secrets franco-anglais de decembre 1940 [review], [in:] Politique etrangere 15/2 (1950), pp. 240-242 as he did not leave France, it seems that he wrote letters which provided credibility for the envoys sent. Though the episode is subject to controversy, by some viewed as a proof of Pétain's double game and by some largely as a hagiographic mystification,see e.g.
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The parallel in the story lies with the similarity to Beowulf's hero Sigemund and his companion: Wiglaf is a younger companion to Beowulf and, in his courage, shows himself to be Beowulf's successor.Crossley-Holland, p. xviiiBeowulf and some fictions of the Geatish succession by Frederick M. Biggs. The presence of a companion is seen as a motif in other dragon stories, but the Beowulf poet breaks hagiographic tradition with the hero's suffering (hacking, burning, stabbing) and subsequent death.
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He gifted it to Serbian king Stefan Uroš I (r. 1243–76). This biography describes Sava's life from his birth to his burial in Tarnovo. Teodosije (1246–1328), also an Athonite monk, wrote the Life of St. Sava at Hilandar at the end of the 13th century. He based it on Domentijan's biography, though, unlike the latter, of which narratives are of thoughtful and solemn rhetoric, Teodosije's biography is warmer, with features of a hagiographic narrative.
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Ibn Askar or Abu Abdallah Mohammed ibn Ali ibn Omar ibn Husain ibn Misbah ibn Askar (1529–1579) was a Moroccan historian, author of Dawhat al-Nashir li- Mahasin man kana min al-Maghrib min Ahl al-Karn al-ashir, a hagiographic dictionary, composed about the year 1575ed. M. Hajji, Rabat, 1976., translation T.H. Weir, (Edinburgh: George A. Morton 1904), The Sheikhs of MoroccoM. A. Cook, Commanding right and forbidding wrong in Islamic thought, Cambridge University Press, 2000, p.
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Some hagiographic sources even indicate that Hasan actually met the prophet Muhammad as an infant.John Renard, Friend of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008), p. 26 The tradition relates that Muhammad, who "visited Umm Salama's house while the baby was there," "prayed for little Hasan and again bestowed blessings."John Renard, Friend of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008), p.
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A Gothic presbytery is the oldest part of the church. Eight high pillars divide the church interior into 3 naves. There are many valuable 16th-century wall paintings in Bernardine church and the oldest known artistic Lithuanian crucifix sculpture from the 15th century. The walls of the naves are decorated with Gothic polychrome frescoes, partly uncovered in 1981 - dynamic, colourful figural compositions on biblical and hagiographic themes, with occasional inscriptions in Gothic characters, floral ornaments, heraldic insignia etc.
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The Quran also provides some detail, but can only be used cautiously. The Byzantine hagiographies (lives of saints) of Saints Theodore of Sykeon and Anastasios the Persian have proven to be helpful in understanding the era of the war. The Life of George of Khozeba gives an idea of the panic at the time of the Siege of Jerusalem. However, there are some doubts as to whether hagiographic texts may be corrupted from 8th or 9th century interpolations.
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A popular caricature of Mongol warriors—called Tatars or Tartars—has them tenderizing meat under their saddles, then eating it raw. This story was popularized by Jean de Joinville in the 13th century. But Joinville never encountered Mongols himself and used this as a way of showing that they were uncivilized.Nataša Polgar, "Joinville: A Hagiographic Story about Oneself and About the Other", Narodna umjetnost: hrvatski časopis za etnologiju i folkloristiku 45:1:21-41 (2008), p.
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The library collections now cover the works of the Fathers of the Church; ecclesiastical histories; rules of monastic orders; hagiographic works of the Sacred Rota; documents on Jansenism; the Council of Trent; and the Bolla Unigenitus for which Fabroni was a major author, and which censured Jansenism. Besides these, there is an important collection dedicated to the Catholic Jesuit missions in China, works of medicine, physics, natural sciences, arithmetic and geometry.Comune of Pistoia, entry on Biblioteca Fabroniana.
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Mi tiempo, Madrid 2000, Though highly hagiographic, they provide the most detailed information available so far. Apart from well-known facts from his political career, the chapters offer also lots of private observations and recollections; they paint a picture of a Catholic taking communion almost every day,Larramendi 2000, p. 26 a profoundly idealist person,Larramendi 2000, p. 25 extremely sensitive to any sort of injusticeespecially injustice towards the weak and the poor, Larramendi 2000, p.
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Calvi is the ancient Cales or Calenum, not far from Capua. Towards the end of the fifth century it was certainly a bishopric, since Valerius, Bishop of Calenum, was present at the Roman Council held by Pope Symmachus in 499. In the first six centuries, only eight names have been recorded, and these only in a list of bishops found in the Breviarium et Martyrologium of the Church of Calvi, a devotional and hagiographic work.Lanzoni, p.
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He was described as being unlucky with cars, having been involved in several unsuccessful blower combos, and accident-prone with guns. Nor was he adept at running baths. A commentator in The Guardian described the obituary as the "least hagiographic obit ever published in the Telegraph.""Sometimes it's right to speak ill of the dead", The Guardian, 12 September 2007 Other obituaries, notably in The Times and The Independent, stressed his generosity, good humour and wide circle of friends.
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His most famous historical scenes are depictions of the assassination of Kapodistrias, the Dance of Zalongo and the hanging of Gregory V. He also painted portraits, landscapes and illustrations for hagiographic works. He was one of the first painters of the Heptanese School to create landscapes and genre scenes. Pachis' creations also include the iconography at the Greek Orthodox Church in Durrës. He was honored with several awards from the Ionian regional government and the Vatican.
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Wulfstan's Vita follows a format similar to other hagiographic works of the time. The piece appears to have been largely inspired by Lantfred of Winchester's Translatio et miracula S. Swithuni, which was completed in about 975. Wulfstan's work uses a similar style of prose to that of Bede’s Vita S. Cuthberti, which, like the Vita S. Aethelwoldi, contains 46 chapters. Some events described in Wulfstan’s Vita are very similar to events described in Sulpicius Severus’ Vita S. Martini.
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146-–155 for argument that Wulfstan wrote first. In addition to Aelfric, many other hagiographic writers drew on Wulfstan's Vita S. Aethelwoldi in composing their own works. The work of Goscelin of Saint- Bertin, a professional hagiographer writing at the end of the 11th century, contains miracle stories that are very similar to, and appear to be inspired by, those contained in Wulfstan's Vita. Orderic Vitalis (1075–1142) authored a reworking of Aethelwold's life based on Wulfstan.
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No Man Knows My History: The Life of Joseph Smith is a 1945 book by Fawn M. Brodie. It is the first important non-hagiographic biography of Joseph Smith, the founder of Latter Day Saint movement. The book has not gone out of print, and 60 years after its first publication, its publisher, Alfred A. Knopf, continues to sell about a thousand copies annually.Richard Lyman Bushman, On the Road with Joseph Smith: An Author's Diary, 4.
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He did complete a biography of Provancher, however, which was first published in the Naturaliste, then in book form. This work, despite being more hagiographic than historic, remains the only full-blown biography of Provancher. Amongst his other publications are a history of the church in Saguenay, notes from a travel in the Côte-Nord region (one of the first natural history descriptions of that region) and the Catholic Encyclopedia article on the Roman Catholic Diocese of Chicoutimi.
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The monastery was constructed in the northwestern part of the old town of Mtskheta. Unfortunately, no inscriptions remain to tell about its construction time. According to the Georgian hagiographic sources the monastery was established in the 4th century, during the reign of the King Mirian III of Iberia, when a small church was built here by Saint Nino in connection with conversion of Georgia in Christianity. Mirian and his wife Nino were buried in the monastery.
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Tazkirat al-Awliyā ( or , lit. "Biographies of the Saints")variant transliterations: Tazkirat al-Awliyā`, Tadhkirat al-Awliya, Tazkerat-ol-Owliya , Tezkereh-i-Evliā etc., is a hagiographic collection of thirty-nine Sufi saints (Karamats) and their miracles by the twelfth–thirteenth-century Persian poet and mystic, Farīd al-Dīn ‘Aṭṭar. ‘Aṭṭar's only surviving prose work comprises 72-chapters, beginning with the life of Jafar Sadiq, the Sixth Shia Imam, and ending with the Sufi Martyr, Mansur Al-Hallaj's.
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The hagiographic data on Liu Haichan are scant. His name is rarely mentioned, even in records about his putative beneficiary Zhang Boduan, except for one statement that Liu conveyed jīndān 金丹 "pill of immortality" formulas to Zhang during his visit to the region of Shu in 1069 (Boltz 1987: 173, 316). Liu Haichan is first recorded in several collections of biji "miscellaneous notes; notebooks" as a disciple of Chen Tuan (d. 989) (Goossaert 2008: 686).
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Orbis Terrarum, Journal of Historical Geography of the Ancient World 6, 2000. For all its contradictions – the elements of folklore, and religious reminiscences – The Conversion of Kartli is an essential historical source. It further possesses a detailed relative and absolute chronology, unparallel in hagiographic and patristic literature of Georgia. The noticeable influence of CoK on subsequent Georgian historical works proves the crucial role this work played in establishing a sense of Christian identity of medieval Georgia.
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The Tamil Panar' (or ', ) were an ancient musical community of the Tamil area in India, attested from the classical Sangam texts onwards through medieval inscriptions. They sang their songs to the accompaniment of the yāl harp. __NOTOC__ In fact medieval inscriptions present evidence for their performing Sanskrit drama and for singing and training temple dancers in Brahmanic temples.Palaniappan, S. "Hagiography Versus History: The Tamil Pāṇar in Bhakti-Oriented Hagiographic Texts and Inscriptions", Hagiography Versus History”, 2016.
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The unlettered Jewish folk were cherished and encouraged in their sincere simplicity, while the elite scholars sought to emulate their negation of ego through study of Hasidic exegetical thought. Hagiographic storytelling about Hasidic Masters captured the mystical charisma of the tzaddik. The inner dimension of this mystical revival of Judaism was expressed by the profound new depth of interpretation of Jewish mysticism in Hasidic philosophy. Great scholars also followed the Baal Shem Tov as they saw the profound meanings of his new teachings.
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The Presbyterian Book Depot in Kumasi was named A-Riis Company Limited in his honour. A branch of the Presbyterian Church of Ghana in Copenhagen was named after Andreas Riis. In 1958, a memorial plaque was unveiled at Riis' birthplace in his hometown, Løgumkloster in Southern Jutland. A 1958 scholarly piece authored by the Swiss German church historian and theologian, Hans Werner Debrunner, on Riis' life dubbed him, albeit in hagiographic and hyperbolic terms, as the "Moses of the Ghana Presbyterian Church".
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The Vita Ædwardi Regis is not particularly hagiographic, and is more comparable to works such as Asser's Vita Ælfredi ("Life of Alfred") or Einhard's Vita Caroli ("Life of Charles") than to a saint's life.Barlow (ed.), Life of King Edward, pp. xxii-xxiii Frank Barlow thought its closest parallel was Vita Regis Rotberti Pii, a biographical narrative on the reign of Robert II the Pious, king of France, written sometime after 1031 by the Fleury monk Helgaud.Barlow (ed.), Life of King Edward, p.
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Anglo- Saxon England produced more royal saints than neighbouring regions of Northwestern Europe. The lives of some of these saints is attested from sources written in the Anglo-Saxon period, although others only survive in hagiographic accounts produced after the Norman Conquest. Some of these royal saints had been kings who retired to devote their lives to religious pursuits. In some cases, such as that of Ceolwulf, they were likely forced to adopt this course of action by political rivals.
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Artefacts from the Byzantine Empire or imitating Byzantine objects were found along the Danube, and in the Banat Mountains. Pagan burial rites disappeared by the end of the , evidencing the local inhabitants' conversion to Christianity. Gerard, the first Bishop of Csanád (now Cenad in Romania), played a preeminent role in the process, according to hagiographic works written centuries later. More than a dozen monasteries (including at least three Orthodox monasteries) were established in the region before the mid-13th-century.
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His body was recovered by the village of Hipsheim where he was buried in the church of Scheerkirche. His tomb was destroyed during the Swedish war. According to the hagiographic Dictionary of Saints published by the Benedictines of St. Augustine Abbey of Ramsgate (GB) and in accordance with the Roman Calendar, promulgated in 1969: Saint Ludan, of his real name Loudain, died around 1202. The saint of this name who is venerated at Scherkirchen 2, Bas-Rhin, would be from Scotland or Ireland.
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2 includes two Icelandic miracles of St Cecilia. These are notable for being one of the very few examples of miracles performed by non-native saints, and as an example of early hagiographic composition in Iceland rather than translations from Latin exemplars. Cormack notes that while these miracles may be late compositions, "they give the impression of being genuine records of an early cultus". Cecilia's feast day November 22 was adopted as Holy Day of Obligation in Iceland in 1179 under Þorlákr Þórhallsson.
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Olivia with the saints Elias, Venera and Rosalia, 13th century. According to the hagiographic legend, Olivia was the beautiful daughter of a noble Sicilian family, born around 448 AD. Local hagiographers state that she was born in the Loggia district of Palermo. From her early years she devoted herself to the Lord while declining honors and riches, and loved to give charity to the poor. In 454 AD Genseric, king of the Vandals, conquered Sicily and occupied Palermo, martyring many Christians.
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Basava, the influential leader of Lingayatism The Sharana- movement, which started in the 11th century, is regarded by some as the start of Veerashaivism. It started in a time when Kalamukha Shaivism, which was supported by the ruling classes, was dominant, and in control of the monasteries. The Sharana-movement was inspired by the Nayanars, and emphasised personal religious experience over text-based dogmatism. The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats and its secular practices.
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In conjunction with Andreas Rass, afterwards Bishop of Strasbourg, he revised, enlarged, and translated several apologetic, dogmatic, homiletic, and hagiographic works, the best known of which are an enlarged German edition of Butler's "Lives of the Saints" (24 vols., Mainz, 1821–27), translations from the French of Carron, Brillet, Picot, and others, and an extensive compilation of sermons by various authors. He founded the monthly review "Der Katholik" at Mainz, conjointly with Rass. He was its sole editor from 1827 to 1841.
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Christensen, p.238 Many details of Hubbard's early life remain disputed; critics of Scientology cast doubt on whether he had the educational and personal background claimed by the Church.Christensen, p. 232 According to James R. Lewis and Olav Hammer, in Scientology, this hagiographic “construction of Hubbard as a religious ideal implies the construction of Scientology’s texts as humanity’s most important treasure and vice versa.” Religious tradition in Scientology is based on two essential things, Hubbard’s individuality and texts written by him.
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He also created all-day schools for children whose parents were absent during the working hours. To improve the overall situation, he created a ministry of education in 1851.Schmidlin 63 An hagiographic presentation of Pius IX from 1873 The two papal universities in Rome and Bologna suffered much from the revolutionary activities in 1848 but their standards in the areas of science, mathematics, philosophy and theology were considered adequate. Pius recognized that much had to be done and instituted a reform commission.
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Lazaropoulos, Synopsis, ll. 1220-1230; translated in Rosenqvist, Hagiographic Dossier, p. 315 Although his 500 horse were outnumbered four-to- one by the Sultan's scouts, Andronikos won the first major engagement, scattering the enemy; but seeing that this was only a portion of his foe, after he secured the castle of Labra, the Emperor withdrew into the city of Trebizond. The Sultan descended from the Pass and set up his camp on Mount Minthrion next to the Monastery of Saint Eugenios.
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The Sultan's men returned and reported at what they saw, which distressed the Sultan.Lazaropoulos, Synopsis, ll. 1364-1388; translated in Rosenqvist, Hagiographic Dossier, p. 323 By this point the people from the countryside, as well as the region of Matzouka, decided that the Sultan's army was not as formidable as they had first thought, and once night fell a number of them raided the Sultan's camp: they stole horses, plundered the camp and took prisoners, and chased away the guards.
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Gardiner named her daughter Everilda, the given name of her first employer, Lady Martin. This daughter wrote a somewhat hagiographic memoir of her mother, which this article draws on. It quotes extensively from letters received and diary entries, as well as giving a biographical sketch and an extended description of her last illness and deathbed. The book was funded by subscription publishing, an C18 and C19 version of crowdfunding, and Everilda expressed surprise that almost 700 individuals had "subscribed" (pre-purchased) about 1400 copies.
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Bajou, V., & Todd, J. M. (2013). A Hagiographic Collection: Remarks on the Taste of Louis-Philippe, Duc d'Orléans. Getty Research Journal, 55-72. From 1842 de Villeneuve took up photography, not long after its invention, as an adjunct and aid to his graphic work,He is listed still as exhibiting an aquarelle and another non- photographic work in 1845, see Société des amis des arts du Dèpartement de la Somme (1845) Société des amis des arts du Dèpartement de la Somme : exposition en 1845.
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Another narration says that she was a Byzantine princess who pretended to be a slave so that she might travel from her kingdom to Arabia.The Expected Mahdi Mohammad Ali Amir-Moezzi suggests in Iranica that the last version is "undoubtedly legendary and hagiographic". Shaikh Tusi says that his mother's name was Malika the daughter of Yashu'a-, son of the Caesar of Rome. Her mother was from the descendants of the Disciples of Jesus, and her lineage went back to the successor of Jesus, Simon Peter.
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The origins of the Enaton are obscure. There are hagiographic sources that push back the Enaton's history to the time of the Diocletianic persecution in late 3rd or early 4th century, but their reliability is questionable. The Arabic Passion of Sarapamon, an account of the martyrdom of Bishop Sarapamon of Nikiu, records that the protagonist travelled from Palestine to be baptised by Patriarch Theonas of Alexandria () and decided to become a monk in the Dayr al-Zujaj. Sarapamon was a victim of the Diocletianic persecution.
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L. Gunner (2002) The Man of Heaven and the Beautiful Ones of God (Leiden: Brill) The young Shembe appears to have laboured for this Boer family as well, and spent considerable time working with the farm's horses. There is a considerable lore of hagiographic tradition concerned with the young Shembe. It was alleged he died and was resurrected at the age of three when relatives sacrificed a bull before his body could be interred. He was also allegedly visited by God on many occasions during these years.
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The earliest church on the site was probably built in the 8th century (6th or 7th century in other sources), by the monk Serapion of Zarzma whose life is related in the hagiographic novel by Serapion's pupil, Basil of Zarzma. According to his source, the great nobleman Giorgi Chorchaneli made significant donation – including villages and estates – to the monastery. It is said that the monastery main church was built by architect Garbaneli. The extant edifice dates from the early years of the 14th century, however.
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As the chief minister of his kingdom, he introduced new public institutions such as the Anubhava Mantapa (or, the "hall of spiritual experience"), which welcomed men and women from all socio- economic backgrounds to discuss spiritual and mundane questions of life, in open. The traditional legends and hagiographic texts state Basava to be the founder of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Basava was the poet philosopher who revived, refined and energized an already existing tradition.
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He died at home six days later, and was buried in Great Hampden church. Unlike Pym, who died of cancer in December, his loss was mourned on both sides of the conflict; his close friend Anthony Nicholl wrote ‘Never Kingdom received a greater loss in one subject, never a man a truer and more faithful friend.’ In 1843, George Nugent-Grenville, a Whig radical politician and author of the hagiographic Memorials of John Hampden, paid for the Hampden Monument, located near the battle site.
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You can't ignore these question marks.” Andrew Limbong on NPR’s Weekend Edition called the show “Raunchy, surreal and absurd... While For the Love of a Glove isn't a hagiographic jukebox musical, it also isn't interested in tearing Michael Jackson down completely.” In his interview with him, Nitzberg told NPR, "He's the King of Pop... And theater usually deals with flawed kings, flawed gods, etc." One of the major themes of the musical was exploring the effects of American racism and cultural appropriation on Michael Jackson.
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Various medieval traditions about the saint are recorded in a number of hagiographic works: two Lives in Latin, both of uncertain date, and two Lives in Irish. The shortest Latin Life is preserved in the Codex Salmanticensis, while the longer one is found in the Codex Kilkenniensis. The latter was rendered into Irish and a second Irish Life was produced after the Protestant Reformation. The latter, though the latest of the four, is thought to draw on the oldest traditions when it deals sympathetically with the Osraige.
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Concurrent official reports also advocated for its inclusion in the Madrassah education system to modernize it. After the BJP's return to power in 2014, three universities began offering courses on the subject while a television channel, catering to the topic, was also launched; generous education and research grants have also been allotted to the subject. Meera Nanda has noted hagiographic descriptions of Indian knowledge systems by various right-wing cultural movements (including the BJP), which deemed Krishna Tirtha to be in the same league as Srinivasa Ramanujan.
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Consecrated in 983, Surb Astvatsatsin ("Holy Mother of God") is a publicly listed partitioned cross surmounted by a drum, octagonal in outside but inside cylindrical, conical cap; the walls of the church, stone, are decorated with brick strips. The building is pierced by three gates, respectively to Surb Stepannos, the gavit and Surb Arakelots, the second being embraced and adorned with stalactites. The interior of the church was decorated with hagiographic paintings which there remains only the coating. Two contemporary mono-naves chapels, Surb Stepannos (St.
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Much of the literature published about him has been un-critical and hagiographic, ignoring elements of his life that might not be considered flattering. Also often omitted from accounts of his life are the more ruthless elements of his rule, especially the imprisonment of some political dissenters. In 2009, his life was portrayed in a South African production by Imruh Bakari for M-Net titled The Legacy of Julius Kambarage Nyerere. The University of Edinburgh, Nyerere's alma mater, also honours him in various ways.
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Quantrill's book on Alvar Aalto, Alvar Aalto: A Critical Study (1983), broke the mould of previous monographs that tended to be hagiographic eulogies of the master of modernist architecture. He set Aalto in his historical context, both in regard to world architecture history and that of Finnish architecture. It was therefore no surprise that this project led to further scholarship in to the history of Finnish architecture, the culmination being the wide history of Finnish modern architecture, Finnish Architecture and the Modernist Tradition (1995).
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The village was historically known as Zanavi, the name it shared with several other settlements in Georgia. It is first mentioned in the 9th–10th-century hagiographic text, the Vita of Saint Seraphion of Zarzma, authored by Basil of Zarzma, as lying in the estates of Giorgi Chorchaneli, a great noble of Samtskhe. This Giorgi commissioned a monastery from Amaspo and Kurdia and was buried there on his death. In 1578, the village, along with other southwestern Georgian lands, were conquered by the Ottoman Empire.
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The writing of history became an established genre in Ethiopian literature during the early Solomonic dynasty (1270–1974). In this period, written histories were usually in the form of royal biographies and dynastic chronicles, supplemented by hagiographic literature and universal histories in the form of annals. Christian mythology became a linchpin of medieval Ethiopian historiography due to works such as the Orthodox Kebra Nagast. This reinforced the genealogical traditions of Ethiopia's Solomonic dynasty rulers, which asserted that they were descendants of Solomon, the legendary King of Israel.
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Prohibitions in Christian legislation indicate that sacrifices made at sacred groves and springs were important elements of the pagan Magyars' cult. The mutilation of corpses is well- documented in pre-Christian cemeteries, implying a fear of the return of spirits. The Magyars came into contact with Muslims, Jews and Christians, but all theories on their influence on the Magyars' religious life are speculative. The hagiographic Life of Constantine mentions that the future St Cyril run into a band of Magyar warriors in the Crimea in 860.
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During a one-year stay in London (1887/88) he discovered the works of Max Stirner, whose book The Ego and its Own had merely been forgotten in the second half of the 19th century. Stirner soon became his life's topic. He lifted this 19th century philosopher from obscurity by writing the first and to date only biography Max Stirner – sein Leben und sein Werk (1898, 1910, exp. 1914), which, however, was occasionally criticized for lack of source references and its often perceived as hagiographic tone.
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The Oldest Saga of St. Olaf or the First Saga of St. Olaf is one of the kings' sagas. It is the earliest Norse biography of King Óláfr Haraldsson. Early scholars judged it to be among the very first sagas written, perhaps around 1160, but later scholarship has moved the date up to the end of the 12th century. One fragment with a hagiographic flavour was once thought to belong to the saga but more recent research indicates that it is from another text.
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The information the compiler of BHG 1234 did have he drew from the passions extant at the time, in which nothing is said about Maximus' early years (See B. Roosen, Maximi Confessoris Vitae et Passiones Graecae. The Development of a Hagiographic Dossier, in Byzantion 80 [2010], forthcoming). On the basis of mostly internal evidence from Maximus' writings, C. Boudignon advocates a Palestinian birth for Maximus instead (See C. Boudignon, Maxime le Confesseur était-il constantinopolitain?, in B. Janssens – B. Roosen – P. Van Deun [ed.
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It is considered as the first work of essay of Nepali literature. It has been included in the course syllabus of Master of Arts (Nepali) of Guwahati University, India. Some commentators have expressed doubt regarding the authenticity of the accounts that ascribe the work to Prithvi Narayan Shah and have argued that it is more likely a hagiographic attempt to further glorify Prithvi Narayan Shah, and act as a propaganda to further King Mahendra's nationalistic goals, at the expense of marginalised groups in the country.
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He enrolled at George Washington University in 1930 to study civil engineering, but dropped out in his second year. While at GWU, he organized an expedition to the Caribbean for fellow students which looms large in his official biography but was a flop according to contemporary accounts. He subsequently spent time in Puerto Rico panning for gold, before returning to the United States, marrying his pregnant girlfriend, and embarking on a career as a "penny-a-word" writer. The Church of Scientology depicts Hubbard in hagiographic terms.
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At the Old Minster, Wulfstan studied under Æthelwold of Winchester, about whom he wrote write his Vita S. Aethelwoldi. Wulfstan became a monk and a priest; he then rose to become a precentor, and hence is often referred to in contemporary sources as Wulfstan Cantor. As precentor, Wulfstan would have been responsible for leading chants, recruiting and training the choir, and composing poems and hymns, among other things. In addition to these musical responsibilities, Wulfstan worked as a scribe and as a hagiographic author.
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John was renowned for his learning (hence the nickname Grammatikos), and for his persuasive rhetoric in the endless debates that are a favorite subject of hagiographic sources reflecting the second period of Iconoclasm. John was also charged with tutoring the future Emperor Theophilos during the reign of his father Michael II, and is credited with instilling strong Iconoclast sympathies in his student. On the accession of Theophilos, John was appointed synkellos (patriarch's assistant), a position that made him a likely heir to the patriarchate. In c.
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Little independent information about the life of Prajñātārā exists outside of The Jingde Record of the Transmission of the Lamp, a hagiographic account of the lives of early Indian and Chinese masters in the Chan tradition. Prajñātārā was from a Brahmin family in eastern India and was orphaned at a young age. Without a family name, Prajñātārā was called 'Precious Necklace' or 'Keyura' before ordination. When the 26th Patriarch, Punyamitra, came to visit the king of Prajñātārā's region, Punyamitra stopped the king's carriage on seeing Prajñātārā bowing.
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Again the Sultan vented his indignation against the church of St. Eugenios, inviting his men to make their quarters in the building while "some lascivious women" entertained them by "exciting themselves to frenzy", much to the horror of Lazaropoulos.Lazaropoulos, Synopsis, l. 1398; translated in Rosenqvist, Hagiographic Dossier, p. 325 That night, according to Lazaropoulos, Saint Eugenios visited the Sultan and presented himself as the leader of the common people of the city, and told the sultan the inhabitants wanted to betray the city to him.
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The amount of veneration a specific saint received varied from region to region in Islamic civilization, often on the basis of the saint's own history in that region. While the veneration of saints played a crucial role in the daily piety of Sunni Muslims all over the Islamic world for more than a thousand years (ca. 800-1800), exactly which saints were most widely venerated in any given cultural climate depended on the hagiographic traditions of that particular area. Thus, while Moinuddin Chishti (d.
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Jewish philosopher Martin Buber (1878-1965) was the first to publicise Hasidism to the wider non-Jewish world. His influential focus on its stories was criticised by Gershom Scholem for leaving aside its scholarship and adapting it to his Neo-Hasidic existentialism The rise of Hasidic popular mysticism in the 18th century gave rise to a specific kind of literary work. Alongside its scholarly thought were hagiographic stories venerating its leadership. This gave storytelling a new centrality in Rabbinic Judaism as a form of worship, and spread the movement's appeal.
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Ibn Hawshab's life is known in detail through a quasi-hagiographic "Life" (), written either by himself or by his son, Ja'far. It is now lost, but known through extensive quotations in later authors, and is, according to the historian Heinz Halm, "one of the most important sources for the history of the ". Later Isma'ili tradition ascribed to him two of the earliest known Isma'ili theological treatises. The first of these, the Book of Righteousness and True Guidance (), survives only in fragments, which were published (including an English translation) by Wladimir Ivanow.
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Epigraphists are responsible for reconstructing, translating, and dating the trilingual inscription and finding any relevant circumstances. It is the work of historians, however, to determine and interpret the events recorded by the inscription as document. Often, epigraphy and history are competences practised by the same person. An epigraph or epigram is any sort of text, from a single grapheme (such as marks on a pot that abbreviate the name of the merchant who shipped commodities in the pot) to a lengthy document (such as a treatise, a work of literature, or a hagiographic inscription).
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St. Michael's Fortress was named after the oldest church in Šibenik, St. Michael's church, which was located inside its walls.This church was considered the oldest in Šibenik even in the 17th century, Franjo Difnik, Povijest Kandijskog rata u Dalmaciji, Split, Književni krug, 1986, 273. One theory suggests that the church was built during the first wave of Christianization of Croatia, from the late 8th to the early 9th century. The first source that mentions St. Michael's church is a 12th/13th century hagiographic text Vita beati Ioannis episcopi et confessoris Traguriensis.
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He became a disciple of Macarius of Egypt and Macarius of Alexandria, "acquiring from them the philosophy of deeds whereas before he only knew the philosophy of words". In this passage, Socrates uses "philosophy" in its original sense (love of wisdom), even citing the definition of philosophy in Plato's Phaedo, i.e., the "practice of dying". The Coptic letters of Anthony the Great (died 356) treat the quest of philosophy and Christianity as the same (wisdom), but the hagiographic Life of Anthony portrays its subject as an implacable foe of the philosophers.
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The legend of Theodora of Alexandria, like that of Apollinaris Syncletica, involves a holy woman and ascetic living as a male monk. The 10th century Byzantine hagiographer Symeon the Metaphrast stated that Apollinaris was the daughter of the emperor Anthemius, but it is more likely that her father was a consular prefect in Constantinople. It is probable that both the hagiographic association with the emperor of the Western Empire and her connection with Macarius of Alexandria (d. 390) were added to her story to enhance her spiritual authority.
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Eustathius or Eustace of Mtskheta (Evstat'i Mtskhet'eli; ) (died c. 550) is an Orthodox Christian saint, executed for his apostasy from Zoroastrianism by the Sasanian military authorities in Caucasian Iberia (Kartli, eastern Georgia). His story is related in the anonymous 6th-century Georgian hagiographic novel The Passion of Eustathius of Mtskheta. One of the earliest extant works of the Georgian literature, The Passion of Eustathius of Mtskheta (მარტჳლობაჲ და მოთმინებაჲ წმიდისა ევსტათი მცხეთელისაჲ) was written by an anonymous author later in the 6th century, within thirty years of Eustathius' reported death.
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Madivala Machideva spread social awareness through his poetry, popularly known as Vachanaas. Followed Basavanna philosophy Basavanna rejected gender or social discrimination, superstitions and rituals such as the wearing of sacred thread, The traditional legends and hagiographic texts state Madivala Machideva to be the Shiva Sharans of the Lingayats. However, modern scholarship relying on historical evidence such as the Kalachuri inscriptions state that Madivala Machideva was the poet philosopher who revived, refined and energized an already existing tradition. Madivala Machideva literary works include the Vachana Sahitya in Kannada Language.
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Aparicio was born in A Gudiña, Ourense, in the Galician region of Spain. He was the third child and only son of Juan de Aparicio and Teresa del Prado, who were poor, but pious peasants, and spent his childhood tending sheep and cattle and in service to those of means. He learned his prayers from his parents, but had no schooling, and was not able to read or write. Despite his illiteracy, he had absorbed the discourse on how to lead a pious and holy life that he could emulate models in hagiographic texts.
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Akka Mahadevi was born in Udutadi, near Shivamogga in the Indian state of Karnataka around 1130. Some scholars suggest that she was born to a couple named Nirmalshetti and Sumati, who were both devotees of Para Shiva. Little is known about her life, though it has been the subject of hagiographic folk and mythological claims, based on oral tradition and her own lyrics. One of her lyrics, for instance, appears to record her experiences of leaving her place of her birth and family in order to pursue Para Shiva.
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In 673 or 675, however, Leodegar was also sent to Luxeuil. The cause, a protest against the marriage of Childeric and his first cousin, is a hagiographic convention; as a leader of the Austrasian and Burgundian nobles, Leodegar was easily represented as a danger by his enemies. When Childeric II was murdered at Bondi in 675, by a disaffected Frank, Theoderic III was installed as king in Neustria, making Leudesius his mayor. Ebroin took advantage of the chaos to make his escape from Luxeuil and hasten to the court.
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House of Catalina de San Juan in Puebla The account of her life is improbable and has been extensively studied by modern scholars not so much as text narrating history but as an example of the ways that colonial hagiographers constructed the text of a holy person's life (vida).Kathleen Myers, "Testimony for canonization or Proof of Blasphemy? the New Spanish Inquisition and the Hagiographic Biography of Catarina de San Juan." In Women in the Inquisition: Spain and the New World, edited by Mary E. Giles, 170-95.
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Lüth was the subject of a hagiographic account by the German author Franz Kurowski, published in 1988 under the pen name Karl Alman, commemorating "the most successful U-boat commandant of the Second World War" (according to the subtitle). According to Canadian historian Michael Hadley, Kurowski, by his own admission, used his birth name for "more serious work", and typically used pseudonyms for works of fiction. In his 1995 book Count Not the Dead: The Popular Image of the German Submarine, Hadley panned Kurowski's works as "hackwork" and "pulp-trade yarn" focused on hero making.
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The Martyrdom of the Holy Queen Shushanik (also translated as The Passion of Saint Shushanik; Georgian: წამებაჲ წმიდისა შუშანიკისი დედოფლისაჲ, Ts’amebay Ts’midisa Shushanikisi Dedop’lisai) is the earliest surviving piece of Georgian literature. Purported to have been written between 476 and 483, the earliest surviving manuscript dates back to the 10th century and was written at Parkhali Monastery. There exists an Armenian translation of the same text, dated also to 10th century. The author is Iakob Tsurtaveli (Jacob of Tsurtavi), a contemporary and participant of the events described in this hagiographic novel.
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Firstly, he stated that saffronising Hindu nationalist discourse aims to reclaim yoga (ignoring its multiple meanings) as something distinctively Indian; and that modern global yoga marketing wants to wrap its product "in the mantle of antiquity" to maximise sales. He noted that gurus want to have ancient lineages (parampara) to prove their credentials; and they want to give their own gurus, like Krishnamacharya, a hagiographic image. The truth, however, is in his view something more complex: the old has been adapted and transformed to create something new, suitable for a radically different social environment.
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599–662 comprises "straightforward accounts of interrogation, torture, resistance, and triumph which constitute some of the earliest hagiographic literature",Magdalena Elizabeth Carrasco, "The early illustrated manuscript of the Passion of Saint Agatha (Paris, Bibl. Nat., MS lat. 5594)", Gesta 24 (1985), p. 20. and are reflected in later recensions, the earliest surviving one being an illustrated late 10th-century passio bound into a composite volumeThe volume comprising texts of various places and dates was probably compiled when it was in the collection of Jean-Baptiste Colbert from which it entered the French royal collection.
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Chöd is an advanced spiritual practice known as "Cutting Through the Ego." This practice, based on the Prajnaparamita sutra, uses specific meditations and tantric ritual. There are several hagiographic accounts of how chöd came to Tibet. One namtar (hagiography) asserts that shortly after Kamalaśīla won his famous debate with Moheyan as to whether Tibet should adopt the "sudden" route to enlightenment or his own "gradual" route, Kamalaśīla enacted phowa, transferring his mindstream to animate a corpse polluted with contagion in order to safely move the hazard it presented.
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In general, it is a chronological listing of scenes appropriate for painting, along with a proper inscription for the painter to include to make the icon, as well as the proper position in the church for each scene. The first part of the work gives recipes for colors, gesso, and instructions on body proportions for human figure painting. The second part is a manual for the life of Christ, descriptions and inscriptions for various Biblical and hagiographic subjects, and suggested images. The third part describes the locations in a church for each depiction.
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It deals with Dutt's troubled relationship with his father, his drug addiction, and arrest for illegal possession of firearms. Kapoor was keen to avoid a hagiographic narrative and did not want to mimic Dutt's mannerisms. He interacted extensively with Dutt and took a month's time to transform himself physically before filming each phase of the actor's life. Saibal Chatterjee of NDTV thought that despite dramatic liberties, the film had successfully portrayed Dutt's complexity, and wrote that Kapoor "pulls out the stops in astonishingly effective ways, subsuming his personality into that of the protagonist".
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The colonial government, moreover, imposed a massive, war profit tax of one million guilders on the family. In 1922, Luitenant Tan Gin Ho and his brother, Tan Gin Han, filed a bankruptcy petition, and were forced to sell Loewoenggadjah – one of Java’s largest, Chinese-owned sugar mills that had been founded in 1828 by their great-grandfather, Kapitein Tan Kim Lim. In 1931, the Luitenant and his brother were declared bankrupt. Luitenant Tan Gin Ho's first published work was a re-adaptation of a European hagiographic work on Napoleon, Emperor of the French.
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They also regard the "Saracene" pirates as hired by the iconoclastic emperor. Berbers often acted as slave traders on their own behalf and they were particular interested in educated Greeks due to their high value on Mediterranean slave markets. According to hagiographic conventions, Joseph's adventurous journey to Rome was treated as a via purgativa. Theophanes is not clear, when Joseph returned to Constantinople, but he mentioned in one paragraph a triumphal return after the death of Theophilos and the restoration of the icons, but also after the recent death of Gregory of Decapolis.
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Gregory, Bartholomew, and John (in Georgian versions) are mentioned, but they probably do not refer to Joseph's circle, but to Joseph's own hagiographic synaxaries dedicated to Bartholomew the Apostle and John of Egypt (Stiernon 1973, 260). and placed them in a sanctuary of his monastery's church dedicated to St. Bartholomew the Apostle.Daniel Stiernon (1973, 252f) proposed the following datation: the enclosure with his disciple John at the hermitage St. Antipas (843-850), John's death (850), Joseph's stay at a sanctuary (σῆκος) of St. John Chrysostom (850-855), and the foundation of his monastery (855).
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Maggidim toured Jewish communities offering admonishment of further punishment as a means of encouraging Jewish observance among the disenfranchised masses. In this arena, the Baal Shem Tov's mysticism taught that the sincere common folk could be closer to God than a scholar who has self-pride in his accomplishments. He conveyed his revolutionary ideas in parables, stories and terse teachings among the market places of the populace. The legendary tales about him, later copied in Shivchei HaBesht and other hagiographic compilations describe how much he cherished the sincere prayers of the simple, artless folk.
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Owner of the limited company Sarmata S.L., producer of a documentary for Telemadrid emitted in 2006 (Las claves del 23-F). By 2010 he gave a course in criminology at the Complutense University of Madrid, in which Juan Antonio Aguilar, former member of Bases Autónomas, intervened as speaker. He is the author of several books dealing with the contemporary history of Spain, including two books authored ex-aequo with right-leaning historian Stanley G. Payne, one of them a biography of the dictator Francisco Franco described as distilling a "hagiographic tone".
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In the rational atmosphere of the Enlightenment, Mme du Deffand observed "il n'y a que le premier pas qui coûte", "it's only the first step that matters"; her mot was repeated in Baron Grimm's Correspondance littéraire, 15 May 1764. Although St Denis is the best known of the saintly head-carriers, there were many others; the folklorist Émile Nourry counted no less than 134 examples of cephalophory in French hagiographic literature alone.Les saints céphalophores. Étude de folklore hagiographique, Revue de l’Histoire des Religions (Paris), 99 (1929), p. 158-231.
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See "North, South Commemorate Accession Day of Nation's Founder," The People's Korea, 12 October 2002, pp. 1-2, And according to DPRK hagiographic propaganda, the mountain is sacred as the home of Kim Il- sŏng's anti-Japanese guerrilla base, as well as the birthplace of Kim Jong il. Even though Kim Jong-il was born in the former Soviet Far East near Khabarovsk, DPRK sources claim Kim was born on Mount Paektu, and on that day a bright lode star (kwangmyŏngsŏng) appeared in the sky, so everyone knew a new general had been born.
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A quasi-hagiographic biography of his father is attributed to him, although it may also have been an autobiography written by Ibn Hawshab himself. It is now lost, but known through extensive quotations in later authors, and is, according to the historian Heinz Halm, "one of the most important sources for the history of the ". His theological works have survived in fuller form, as they were frequently copied and reused in later Isma'ili compendiums. The most notable work is the Book of the Sage and Disciple (), which is also sometimes attributed to his father.
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Firmus supported the Donatists against the Nicene faith. Firmus ordered the killing of the Nicene inhabitants of Rusuccuru, and after his death, Valentinian issued laws against the Donatists. It is also possible that this Firmus was the basis on which the author of Historia Augusta modeled the improbable Firmus, usurper against Aurelian. Firmus also appears in the hagiographic 'Passio sanctae Salsae' in which, while besieging the city of Tipasa, he tries to secure the support of the local martyr St Salsa only to be rejected and eventually defeated.
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Anyhow, the shortage of this type of documentation can be explained in part by the destruction ordered by Diocletian in the year 303 of the sacred books that existed in the churches and that would have affected the records equally. There are no vestiges that the churches got involved in after restoring the heritage of the destroyed hagiographic texts. The events of later centuries, such as the western Germanic invasions in the fifth (V) and sixth (VI) century, may have consumed the irreparable loss of the writings still preserved.
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The first criticism of the hagiographic reconstructions came by the same liberal leaders, who had enthusiastically promoted any political activity that would have contributed to the national cause. Among the main targets, there were contentious politics of the new centralized unitary state, defined negatively by the neologism of "piemontesizzazione" (homologation to Piedmont). Parallel to the abovementioned political and ideal dispute, across the late 19th century began to appear the first historiographical contributions alternative to the mainstream historiography on the Italian Risorgimento. These works furnished the substrate on which the later revisionist theories were built.
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With the Holy Synod's approval, in 1909, Inochenție moved Feodosie's remains from the cemetery into the church of the monastery. According to hagiographic accounts, a miracle occurred: the "pharisees" who tormented Feodosie during his life found themselves unable to reach the founder's tomb, and it was only Inochenție who was able to get there, for which reason the bishop had to ordain him a priest (a simple deacon, story goes, would have not had the proper authority to accomplish that task). Inochenție used his oratory skills to promote the cult of Feodosie.
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Nick witnesses these events in horror, but helps Amanda escape without being discovered. Following McCreadie's death, he becomes subject to numerous flattering eulogies, and Nick's project becomes a hagiographic biography. Finn takes over his father's role in the business, and it is implied that he will be just as ruthless if not worse. Nick and Amanda meet, and agree to keep Amanda's role in McCreadie's death secret; Amanda tells Nick that she views her action as justified and not so different from the indirect role McCreadie played in her mother's death.
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Little is known for certain on ben Eliezer. Though no scholar, he was sufficiently learned to become notable in the communal hall of study and marry into the rabbinic elite, his wife being the divorced sister of a rabbi; in his later years, he was wealthy and famous, as attested by contemporary chronicles. Apart from that, most is derived from Hasidic hagiographic accounts. These claim that as a boy he was recognized by one "Rabbi Adam Baal Shem Tov" who entrusted him with great secrets of the Torah passed in his illustrious family for centuries.
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In some late additions cantors made exemplifications of a polyphonic performance of organum similar to those additions in the Gradual of the Abbey of Saint- Maur-des-Fossés (F-Pn lat. 12584, fol. 306). Under Cluniac influence the latter abbey developed an extravagant liturgy since 1006, when it was ruled by a new Abbot, who was sent from Cluny, where he had served as a cantor.Michel Huglo (1982) also discussed hagiographic sources which document, that this change caused several conflicts and that part of the monastic community left the Abbey.
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Born in 958, Vladimir was the natural son and youngest son of Sviatoslav I of Kiev by his housekeeper Malusha. Malusha is described in the Norse sagas as a prophetess who lived to the age of 100 and was brought from her cave to the palace to predict the future. Malusha's brother Dobrynya was Vladimir's tutor and most trusted advisor. Hagiographic tradition of dubious authenticity also connects his childhood with the name of his grandmother, Olga of Kiev, who was Christian and governed the capital during Sviatoslav's frequent military campaigns.
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Chunara himself had been a secretary to Aga Khan III, but was probably best known as a journalist and editor of a biweekly journal, The Ismaili. Chunara, together with several colleagues from the journal, spent eight years researching relevant sources in several languages. Among the principal sources for Nūram Mubīn were the ginans, a multilingual body of literature that has played a central role in the devotional practices of the Ismaili Khoja community. The hagiographic quality of Nūram Mubīn likely owes much to its reliance on these texts, many of which attribute miracles and other phenomena to the Ismaili Imams.
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One of the most remarkable figures of the orans cycle, dating from the early fourth century, is interpreted by Wilpert as the Blessed Virgin interceding for the friends of the deceased. Directly in front of Mary is a boy, not in the orans' attitude and supposed to be the Divine Child, while to the right and left are monograms of Christ. The Platytéra, a standard hagiographic depiction on the Virgin Mary as "Wider than the Heavens", is an orans-type depiction usually placed on the half-dome above the altar of Byzantine-style churches, and facing down the nave.
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The expedition is documented in the Life of Saint George of Amastris, a hagiographic work describing the Rus' as "the people known to everyone for their barbarity, ferocity, and cruelty". According to the text, they attacked Propontis (probably aiming for Constantinople) before turning east and raiding Paphlagonia some time after the death of St. George (ca. 806). When they fell upon the city of Amastris, the intercession of St. George helped the inhabitants to survive the raid. This is held by many to be the earliest written record of the migration of the Rus' into southeastern Europe.
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The first mention of the Rus' near the Byzantine Empire comes from Life of St. George of Amastris, a hagiographic work whose dating is debated. The Byzantines had come into contact with the Rus' in 839. The timing of the attack suggests the Rus' had been informed of the city's weakness, demonstrating that the lines of trade and communication did not cease to exist in the 840s and 850s. Nevertheless, the attack from the Rus' in 860 came as a surprise; it was as sudden and unexpected "as a swarm of wasps", as Photius put it.
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It was in this world of 17th-century Rome and the international religious-political power which resided there that Bernini created his greatest works. Bernini's works are therefore often characterized as perfect expressions of the spirit of the assertive, triumphal but self- defensive Counter Reformation Roman Catholic Church. Certainly Bernini was a man of his times and deeply religious (at least later in life),For a more nuanced, cautious discussion of the traditional hagiographic view of Bernini as "fervent Catholic" and of his art as simply a direct manifestation of his personal faith, see Mormando, "Bernini's Religion: Myth and Reality," pp.
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The feathers on angels in art can often to be seen to stop abruptly at the neck, wrists and ankles, sometimes with a visible hemline, reflecting these originals.As for example on the Holy Thorn Reliquary; Tait 43 Mary Magdalene's hair suit is another iconographic feature, with a background in hagiographic legend, whose depiction apparently borrows from religious drama. Historians of English churches tend to refer to the feather tights style as 15th century, and by implication essentially English,Anderson (1964), 167-168 but it can be seen in several major late medieval European works from the late 14th to early 16th centuries.
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Hubbard spent the remaining years of his life in seclusion in a luxury motorhome on a ranch in California, attended to by a small group of Scientology officials. He died at age 74 in January 1986. Following Hubbard's death, Scientology leaders announced that his body had become an impediment to his work and that he had decided to "drop his body" to continue his research on another planet. Though many of Hubbard's autobiographical statements have been found to be fictitious, the Church of Scientology describes Hubbard in hagiographic terms and rejects any suggestion that its account of Hubbard's life is not historical fact.
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According to hagiographic tradition, a ray of light of divine origin descended upon his head upon his election as bishop. There also appeared holy oil of unknown origin on his forehead. According to a legend, when it was known in his hometown that he had been proclaimed bishop, his nursemaid, who was baking bread for the family, refused to believe that Honoratus had been elevated to such a position. She remarked that she would believe the news only if the peel she had been using to bake bread put down roots and turned itself into a tree.
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"John Renard, Friend of God: Islamic Images of Piety, Commitment, and Servanthood (Berkeley: University of California Press, 2008), p. 46 The hagiographic scholar John Renard summarizes the narrative thus: "Hasan once visited the Byzantine Emperor's court, and the vizier invited him to travel with him into the desert. There Hasan saw a lavish tent, to which came in succession a large army, four hundred scholars, elders, and four hundred beautiful servant maids. The vizier explained that each year since the Emperor's handsome young son had died of an illness, these throngs of Byzantine subjects had come to pay respects to the dead prince.
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Along with various versions of his birth circumstances, many state he went to a mountain and met the legendary Agastya and other sages. There are also accounts claiming that, during his return journey, Valluvar sat under a tree whose shadow sat still over him and did not move the entire day, he killed a demon, and many more. Scholars consider these and all associated aspects of these hagiographic stories to be fiction and ahistorical, a feature common to "international and Indian folklore". The alleged low birth, high birth and being a pariah in the traditional accounts are also doubtful.
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During his martyrdom he preserved such peace and tranquillity that it astonished his jailer, who repented from his sins and was converted. Vincent's dead body was thrown into the sea in a sack, but was later recovered by the Christians and his veneration immediately spread throughout the Church. The aged bishop Valerius was exiled. St. Vincent of Saragossa (Menologion of Basil II, 10th century) The story that Vincent was tortured on a gridiron is perhaps adapted from the martyrdom of another son of Huesca, Saint Lawrence-- Vincent, like many early martyrs in the early hagiographic literature, succeeded in converting his jailer.
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140-143 Clymer was deeply influenced by Randolph, of whom he created a hagiographic (and mostly fictitious) history. Clymer claimed that his occult orders were founded by Randolph (although many were completely unrelated), tying their already mostly fictional histories together under Randolph, particularly the Hermetic Brotherhood of Light orders in Quakertown.The Hermetic Brotherhood of Luxor by Joscelyn Godwin, Christian Chanel, and John Patrick Deveney, Weiser books, p.67 Clymer created a more consistent and palatable belief system from Randolph's thoughts, cleaning up the problematic sex magic practices Randolph espoused at times, as well as Randolph's self-contradictions on numerous points.
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However, the work has been criticised by historian Mark Connelly as "encapsulat[ing] the post-1945 hagiographic approach". Connelly offers the example of Fraser's description of Rommel as one of the "great masters of manoeuvre in war", whose personality "transcends time" and "cuts like [a] sabre through the curtains of history". The historian Patrick Major points out that a recent work, the 2002 book Alamein: War Without Hate by Colin Smith and John Bierman, borrowed the name of Rommel's posthumous memoirs for its subtitle. Connelly includes works by Sir John Squire and General Sir John Hackett in the uncritical tradition.
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Charles Merivale, Dr. Joseph Dalton Hooker, Baron Robert Bunsen, Sir John Herschel, Professors Richard Owen, John Stuart Blackie and William Thomson (Lord Kelvin). Photography is listed for the first time. This edition also featured the first American contributor to the Britannica, Edward Everett, who wrote a 40,000-word hagiographic biography of George Washington The consequences of reducing the costs of production of the 8th edition can be seen today in surviving sets. With only 402 plates, this edition has the fewest since the second edition, and far fewer woodcuts within the text pages were used than in the 7th edition.
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The language is basically Shtokavian with many Chakavian elements, mixing older and newer forms. For unknown reasons, the grammar was not accompanied by a dictionary, as was the practice with Jesuit dictionaries and grammars of Croatian. In periods 1612–1613 and 1618–1620 Kašić visited various regions of Ottoman Serbia, Bosnia and Croatia. After 1613 Kašić published several works of religious and instructive content and purpose (the lives of the saints Ignatius of Loyola and Francis Xavier, the lives of Jesus and Mary), a hagiographic collection Perivoj od djevstva (Virginal Garden; 1625 and 1628), two catechisms etc.
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Hermitage of Saint Venantius This type of structures, where caves or grottoes in remote mountainous terrain became the site of anchoritic habitation, and later hagiographic devotional cults, are not uncommon in the terrain of the high Apennines and Abruzzo, which also harbors the hermitages of San Bartolomeo in Legio, of San Domenico, and of Celestino V near Sulmona. The hermitage is now associated with a pilgrimage church. Venantius converted to Christianity in the 3rd century, and was martyred nearby in 259. According to tradition, the hermitage was constructed in the 12th-century, though the structure suggests some 15th-century construction.
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Waller had close links to many Parliamentarian leaders, including his cousin, William Waller, and Essex. The death of John Pym in December meant Parliament's two most prominent leaders left the scene in less than six months, during a period of almost unbroken Royalist success. In 1843, George Nugent-Grenville, a Whig radical politician and author of the hagiographic Memorials of John Hampden, paid for the Hampden Monument, located 700 metres south of the main site. Following an extensive debate over whether it constituted a 'battle' or 'skirmish', English Heritage designated it a registered battlefield in 1995.
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Page from 19th century Coptic Language Grammar The Muslim conquest of Egypt by Arabs came with the spread of Islam in the seventh century. At the turn of the eighth century, Caliph Abd al-Malik ibn Marwan decreed that Arabic replace Koine Greek and Coptic as the sole administrative language. Literary Coptic gradually declined, and within a few hundred years, Egyptian bishop Severus Ibn al- Muqaffaʿ found it necessary to write his History of the Patriarchs in Arabic. However, ecclesiastically the language retained an important position, and many hagiographic texts were also composed during this period.
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Sergios Niketiates is an obscure and "enigmatic" (Cyril Mango) figure, known only through brief references in two hagiographic works, the Acts of Saints David, Symeon and George and the Synaxarium Constantinopolitanum... According to these, Sergios was born in the village of Niketia, near Amastris in Paphlagonia, whence his surname. He was a close relative, possibly the uncle, of Empress Theodora, the wife of Emperor Theophilos (r. 829–842) and mother of Michael III (r. 842–867). Under Theophilos, he became one of the leading members of the Byzantine Senate, reaching the supreme court rank of magistros.
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Jacob of Tsurtavi Jacob of Tsurtavi () also known as Jacob the Priest (იაკობ ხუცესი, Iakob Khutsesi) was the 5th-century Georgian religious writer and priest from Tsurtavi, then the major town of Gogarene and the Lower Iberia. A personal priest of Saint Shushanik and an eyewitness of her martyrdom at the hand of her spouse, bidaxae Varsken, Jacob compiled her life in his hagiographic novel the Martyrdom of the Holy Queen Shushanik, the oldest surviving work of the Georgian literature written between 476 and 483. Except for scarce information obtained from his work, nothing more is known about Jacob’s life.
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James Carney regards the Life as "so extravagant that it is something approaching a satire", akin to Aislinge Meic Con Glinne. Clichés of the hagiographic genre, such as demonstrations of the saint's authority through pious behaviour and miracle-working, are exaggerated to absurd effect. There is also a modernised version of this Life, known as Betha Colmáin Lainne ("Life of Colmán of Lynn"). Colmán is not included in the Félire Óengusso, even though his Life pretends to cite the work to this effect, but the Martyrologies of Donegal and Martyrology of Gorman give his feastday at 17 June.
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Furthermore, there is some admiration of Polybius's meditation on the nature of historiography in Book 12. His work belongs, therefore, amongst the greatest productions of ancient historical writing. The writer of the Oxford Companion to Classical Literature (1937) praises him for his "earnest devotion to truth" and his systematic pursuit of causation. It has long been acknowledged that Polybius's writings are prone to a certain hagiographic tone when writing of his friends, such as Scipio, and subject to a vindictive tone when detailing the exploits of his enemies, such as Callicrates, the Achaean statesman responsible for his Roman exile.
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He had two large alabaster urns transported from Pergamon and placed on two sides of the nave in the Hagia Sophia in Constantinople and a large wax candle dressed in tin which was donated by him to the Rila monastery in Bulgaria is on display in the monastery museum. Murad also furnished the content of Kitabü’l-Menamat (The Book of Dreams), addressed to Murad's spiritual advisor, Şüca Dede. A collection of first person accounts, it tells of Murad's spiritual experiences as a Sufi disciple. Compiled from thousands of letters Murad wrote describing his dream visions, it presents a hagiographic self- portrait.
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It is not known, whether it was really written by William of Volpiano in person. The few things known about him can be read in a hagiographic source, the Vita domni Willelmi in fourteen chapters written by his disciple, the Burgundian monk Raoul Glaber in 1031, and revised probably by demand of the later Abbot John of Fécamp during the late 11th century.See the edition of Véronique Gazeau and Monique Goullet (2008). William was born as son of the Alemannic Duke Robert of Volpiano at the citadel of his family on the island S. Giulio of the Lake Orta in Piedmont.
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"Bowman, Jeffrey A., "Raguel, 'The Martyrdom of St. Pelagius', Medieval Hagiography: An Anthology, (Thomas F. Head, ed.) Psychology Press, 2001, Lisa Weston finds a similar theme in Hrotsvitha's poem. "Produced within and serving the needs of a cultic community, hagiographic narrative enacts this negotiation of licit and illicit desires,and the subsequent formation of boundaries between "us" (the saint's community) and "them" (the persecutors and other non-believers) upon the textual body of the saint."Weston, Lisa. "The Saracen and the Martyr: Embracing the Foreign in Hrotvit's 'Pelagius'", Meeting the Foreign in the Middle Ages, (Albrecht Classen, ed.) Psychology Press, 2002, , p.
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His life is the subject of several versions, mainly with hagiographic aims. An officer in the Roman navy, Isidore confessed himself as a Christian to the commander of the fleet while they were on the Aegean island of Chios. Because he was unwilling to repent and worship the gods of the state, he was tormented and beheaded, and his body cast into a cistern. According to one legend, at this point all the trees on the south side of the island shed tears for Isidore, and this was the origin of the mastic that is still collected regularly on the island.
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Composed shortly after the death of two year old Simon of Trent in 1475, whose death served as the catalyst for a vicious initiative headed by Johannes Hinderbach to hold the Jews of the city accountable. It is a two book hexametrical poem in hagiographic style on the life, martyrdom, and miracles brought about by Simon of Trent. The work continued to see revisions and additions in the form of prefatory distichs and a letter well into the 1480s. It was one among several literary projects sponsored by Hinderbach to inflame antisemitic sentiment throughout the region and beyond.
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According to the temporal reconstruction of the early vitae by Daniel Stiernon, Joseph founded a monastery dedicated to his deceased mentor, Gregory of Dekapolis, in 855. Joseph started with an inclosure together with his and Gregory's disciple John at St. Antipas. After the latter's death in 850, he spent some years in a kind of sanctuary dedicated to St. John Chrysostom, where he continued his ascetic labors and attracted followers. Joseph transferred the relics taken from Gregory's corpse, together with those from their disciple named John,The earliest hagiographic sources are not clear to which saint the relics do really belong.
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It has been said, with a certain air of reproach, that the hagiographic criticism has been interested until the present, almost exclusively in the problems related to the authenticity and chronology of the document, neglecting the social aspect and the environment in which it was written; aspect that in turn helps determine the same chronology. It has been insisted, therefore, on the need to "identify the cultural and religious concepts expressed in the document and establish a reference to the social environment where the text comes from and to which it is addressed" .S. Pezzalla, o. c. in bibl.
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Many of Wulfstan's writings enjoyed wide circulation throughout Medieval England, especially his Vita S. Aethelwoldi, which had an influence on later hagiographic writing. In fact, scholars believed that Wulfstan's Vita was one of the most widely read of all pre-Conquest Anglo-Latin saints' lives. Wulfstan's Vita is thought to have inspired Aelfric of Eynsham's Vita S. Aethelwoldi, although scholars debate which text was written first. The similarities between the two texts indicate that one author was drawing on the other's text, but there is debate as to whether Aelfric is summarizing Wulfstan or Wulfstan is expanding on Aelfric.
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The whole appears to be related to the establishment of the Catasto, the first income tax in Florence, in the time the painting was being executed.Cf. F. Antal, La pittura fiorentina e il suo ambiente sociale nel Trecento e nel primo Quattrocento, Turin (1960), s.v. "Catasto" and passim; see also R. C. Trexler, Public Life in Renaissance Florence, Ithaca (1980), Pt. 1, Ch. 1, pp. 9–33. The miracle is not represented in a hagiographic key, but as a human occurrence that posits a divine decision: a historical event, then, with an explicit and indubitable moral meaning.
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On the other hand, in the hagiographic strand we have the Vita Joannis abbatis primi monasterii Cantimpratensis, a Supplementum ad vitam Mariae Oigniacensis, and also three lives dedicated to holy women belonging to the Dioces of Liège, that are Vita S. Christinae virginis Mirabilis dictae, Vita preclare virginis Margarete de Ypris and Vita Piae Lutgardiae. This partition does not include a Thomas' minor work – even just for its length (only 105 lines) – which is the Hymnus de beato Jordano, written in honor of the blessed Jordan of Saxony (died 1237), one of the key-people of the Dominican order.
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John Lazaropoulos, Synopsis, ll. 1141-1599; translated by Jan Olof Rosenqvist, The Hagiographic Dossier of St Eugenios of Trebizond in Codex Athous Dionysiou 154 (Uppsala: University Press, 1996), pp. 309-335 A possible fifth one is the Syrian chronicler Ibn Natif, who refers to a conflict dated around 1230 between Sultan Kaykubad and "Laskari" where Kaykubad won the first battle but lost the second; R.M. Shukurov has tried to identify those conflicts with this one, but Peacock is probably right in identifying them as a confused report of the 1214 Siege of Sinope.Peacock, "The Saliūq Campaign", pp.
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The most complete account of this engagement is in John Lazaropoulos' Synopsis, although his text offers many difficulties. As Jan Olof Rosenqvist points out, Lazaropoulos drew on at least two different sources, which results in certain difficulties of interpretation, as well as raising the possibility that certain incidents are described twice. Moreover, Lazaropoulos has been shown to have introduced new details elsewhere that may be his own invention; the purpose of his account is not to offer an objective history, but to glorify Trebizond's patron saint, Eugenios.Rosenqvist offers a brief discussion of the issues with this source in Hagiographic Dossier, pp. 50-63.
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The Conversion of Kartli consists of two major components. The first one is conventionally known as The Chronicle (ქრონიკა, k’ronika), a brief history of Kartli from the mythic expedition by Alexander the Great into Georgian lands down to the 7th century. Its core text, The Conversion of Kartli, from which the corpus derives its title, relates the story of proselytizing mission by St. Nino, who is also the subject of the last component of CoK, the hagiographic Life of Nino (ცხოვრება წმიდა ნინოსი, ts’xovreba ts’mida ninosi). The basic text is accompanied by the lists of the kings, presiding princes and prelates of Kartli.
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The film satirizes the wild personal behavior and musical pretensions of hard rock and heavy metal bands, as well as the hagiographic tendencies of rockumentaries of the time. The three core members of the band Spinal Tap—David St. Hubbins, Derek Smalls and Nigel Tufnel—were portrayed by McKean, Shearer and Guest respectively. The three actors play their musical instruments and speak with mock English accents throughout the film. There was no script, although there was a written breakdown of most of the scenes, and many of the lines were ad-libbed. It was filmed in 25 days.
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Ioann (Russian: Иоанн) was Archbishop of Novgorod the Great and Pskov from 1388 until his retirement in 1415. He is not to be confused with Archbishop Ilya, who ruled in the twelfth century, and who is often referred to as Ioann in hagiographic literature but was apparently called Ilya during his archiepiscopate. Ioann was elected by the veche with the blessings of his predecessor, Archbishop Aleksei in 1388 (Aleksei had retired to the Dereviatinskii Monastery north of Novgorod where he died in 1390). The main crisis Ioann faced during his archiepiscopate was the drawn-out dispute between Novgorod and Metropolitan Kiprian that dated to 1376.
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Herndon's Lincoln: The True Story of a Great Life, the result of their collaborations, appeared in a three volume edition published by Belford, Clarke & Company in 1889. The majority of the actual writing was done by Weik, who received full credit as co-author. The book received wildly mixed reviews due to the inclusion of such unvarnished elements as Lincoln's mother's illegitimacy (and even the rumors of Lincoln's own), its sometimes viciously negative portrayal of Herndon's longtime enemy Mary Todd Lincoln, Abraham Lincoln's suicidal depression, and other decidedly less than hagiographic accounts of the martyred president who was quickly becoming the most venerated and romanticized figure in American history.Josh Zeitz.
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In 1661 he came to Paris, and in 1666 was arrested along with Louis-Isaac Lemaistre de Sacy, and after a month in the Bastille was exiled to his estate of Fossé near Forges-les-Eaux. He later made yearly visits to Paris during the winter months. Apart from his collaboration with de Sacy on a French translation of the Bible, Thomas wrote some hagiographic works and left Mémoires (1697–1698 and again 1876–1879), which are highly praised by Sainte-Beuve as being a remarkable mirror of the life at Port-Royal. He also wrote under the pseudonymes Pierre Thomas Beaulieu and Pierre Thomas La Motte.
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He was posthumously appointed to the grade of General of the Armies of the United States during the United States Bicentennial to ensure he would never be outranked; this was accomplished by the congressional joint resolution Public Law 94-479 passed on January 19, 1976, with an effective appointment date of July 4, 1976. Parson Weems wrote a hagiographic biography in 1809 to honor Washington. Historian Ron Chernow maintains that Weems attempted to humanize Washington, making him look less stern, and to inspire "patriotism and morality" and to foster "enduring myths", such as Washington's refusal to lie about damaging his father's cherry tree. Weems' accounts have never been proven or disproven.
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A tradition of parapsychology abilities, psychic knowledge, and theurgic intercessions in heaven for the community is recounted in the hagiographic works Praises of the Ari, Praises of the Besht, and in many other Kabbalistic and Hasidic tales. Kabbalistic and Hasidic texts are concerned to apply themselves from exegesis and theory to spiritual practice, including prophetic drawing of new mystical revelations in Torah. The mythological symbols Kabbalah uses to answer philosophical questions, themselves invite mystical contemplation, intuitive apprehension and psychological engagement.In Major Trends in Jewish Mysticism, First lecture: General Characteristics of Jewish Mysticism, Gershom Scholem discusses the difference between symbolism used by Kabbalah, and allegory used by Philosophy.
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They were soon joined by local monks, which led to the creation of significant works of hagiographic literature in Georgian, such as the "Life of Saint Nino" and the "Martyrdom of the Holy Queen Shushanik". The golden age of Georgian monasticism lasted from the 9th to the 11th century. During that period, Georgian monasteries were founded outside the country, most notably on Mount Sinai, Mount Athos (the Iviron monastery, where the Theotokos Iverskaya icon is still located), and in Palestine. The most prominent figure in the history of Georgian monasticism is judged to be Gregory of Khandzta (759–861), who founded numerous communities in Tao-Klarjeti.
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Theodora with her retinue. Mosaic of the Basilica of San Vitale in Ravenna, VI century Women in the Byzantine Empire played an important role, but many details of their lives are a matter of debate. Numerous sources (chronicles, legal texts, hagiographic literature) paint a picture of the Byzantine patriarchal society in which women did not have independent significance and were imprisoned in a gynaeceum. For a long time, the attention of historians was attracted only by prominent Byzantine women, mainly the Empress, especially the wife of Emperor Justinian I Theodora, who had a significant influence on the events of the first half of the VI century.
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A page from the 1896 edition by Joseph Jacobs at the University of Toronto (Click on image to read the book) There are a large number of different books in various languages, all dealing with the lives of Saints Barlaam and Josaphat in India. In this hagiographic tradition, the life and teachings of Josaphat have many parallels with those of the Buddha. "But not till the mid-nineteenth century was it recognised that, in Josaphat, the Buddha had been venerated as a Christian saint for about a thousand years."Barlaam and Ioasaph, John Damascene, Loeb Classical Library 34, Introduction by David M. Lang The authorship of the work is disputed.
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His writings, devoted to Breton hagiographic and historical subjects, were very popular. He is best known for his Lives of the Saints of Armorial Bretaigne, published in 1637 in Nantes by Pierre Doriou, and for which he notably used ancient manuscripts no longer extant. This first Breton hagiographical work includes 78 lives of saints, 3 stories and 9 episcopal catalogs, one for each of the historical Breton dioceses (Saint-Pol-de-Léon, Quimper, Tréguier, Saint-Brieuc, Vannes, Saint-Malo, Nantes, Dol-de-Bretagne and Rennes). The work was expanded and republished under the auspices of Guy Autret of Missirien (Rennes, Jean Vatar, 1659), who had collaborated with the Dominican, in 1680.
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126 Through Nhu's intention in leaking the meeting was to blackmail the United States with the obvious message that the Diem regime would reach an understanding with the Communists if Kennedy continued his criticism of the regime, senior members of the Kennedy administration reacted with fury to what Alsop had revealed, and now began to press even more strongly for a coup.Karnow, pp. 292. One of the recommendations of the Krulak Mendenhall mission, was to stop American funding for the Motion Picture Center, which produced hagiographic films (propaganda) about the Nhus. and to pursue covert actions aimed at dividing and discrediting Tung and Major General Tôn Thất Đính.Jones, pp. 358–59.
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John Lazaropoulos, in his Logos, notes that when his son Alexios succeeded him, the western part of his realm was under heavy pressure from "the godless Agarenes" and only Kerasous, part of Chalybia, Oinaion, and "the thirteen towns or forts of Limnia" remained to the Empire; John may have been leading his forces against the enemy when he died.John Lazaropoulos, Logos, ll. 256–265; translated by Jan Olof Rosenqvist, The Hagiographic Dossier of St Eugenios of Trebizond in Codex Athous Dionysiou 154 (Uppsala: University Press, 1996), p. 219 His body was transported to his capital and interred in the Panagia Chrysokephalos Church ("Golden-headed" Virgin).
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A modern Greek iconographic convention depicts Demetrius with the Great White Tower in the background. The anachronistic White Tower acts as a symbolic depiction of the city of Thessaloniki, despite having been built in the 16th century, centuries after his life, and the exact architecture of the older tower that stood at the same site in earlier times is unknown. Again, iconography often depicts saints holding a church or protecting a city. According to hagiographic legend, as retold by Dimitry of Rostov in particular, Demetrius appeared in 1207 in the camp of tsar Kaloyan of Bulgaria, piercing the king with a lance and so killing him.
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However, the next three chapters possess invaluable historical data about this time period. Despite its hagiographic nature, Chapter 36 (on Saint Jovan Vladimir), a summary of an older hagiography dating between 1075 and 1089 (when the Vojislavljević dynasty endeavored to obtain the royal insignia from the Pope, and to elevate the Bar Bishopric to an archbishopric), contains considerable historical data that has been found to be reliable. Chapters 34 and 35, which deal with Vladimir's father and uncles, are likely based on the prologue of this 11th-century hagiography. Other obsolete and refuted theories include that the author lived in the second half of the 12th century.
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According to his hagiographic Life, completed in 884 by a Breton monk named Wrmonoc of Landévennec Abbey, Paul was the son of a Welsh chieftain named Perphirius/Porphyrius ("clad in purple"), from Penychen in Glamorgan. He was later given three saintly sister- martyrs; Juthwara, Sidwell and Wulvela. It was also suggested that he may have been related to Ambrosius Aurelianus, both of them possibly active in Brittany at some points of their lives. Coincidentally to the saxon raids over British islands, it supports the idea of an organized migration of local brythonic population under the rules of leaders belonging to the clergy and to the local nobility.
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Early texts have the Buddha's family name as "Gautama" (Pali: Gotama). The details of Buddha's life are mentioned in many Early Buddhist Texts but are inconsistent, and his social background and life details are difficult to prove, the precise dates are uncertain. The evidence of the early texts suggests that Siddharta Gautama was born in Lumbini and grew up in Kapilavastu, a town in the Ganges Plain, near the modern Nepal–India border, and that he spent his life in what is now modern Bihar and Uttar Pradesh. Some hagiographic legends state that his father was a king named Suddhodana, his mother was Queen Maya, and he was born in Lumbini.
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There is some internal evidence of Catherine's personality, teaching and work in her nearly four hundred letters, her Dialogue, and her prayers. Much detail about her life has also, however, been drawn from the various sources written shortly after her death in order to promote her cult and canonisation. Though much of this material is heavily hagiographic, it has been an important source for historians seeking to reconstruct Catherine's life. Various sources are particularly important, especially the works of Raymond of Capua, who was Catherine's spiritual director and close friend from 1374 until her death, and himself became Master General of the Order in 1380.
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According to the Byzantine scholar, Theophanes the Confessor, Kubrat's (unnamed) fourth son, who left the Pontic steppes after his father's death around 642, became "the subject of the of the Avars in Avar Pannonia and remained there with his army",The Chronicle of Theophanes Confessor (357.13.), p. 498. According to a scholarly theory, first proposed by the Bulgarian historian Vasil Zlatarski, Kuber was the fourth son of Kubrat, the Christian ruler of the Onogur Bulgars in the steppes north of the Black Sea. Kuber's story is continued in the second book of the Miracles of Saint Demetrius. The book is a hagiographic work, written in Thessaloniki in the 680s or 690s.
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These informations are confirmed by the poem of Pope Damasus I (366-384), engraved on a marble plate by his dal suo calligraphist Furius Dionisius Filocalus: this plate, reused as a paving stone and casually doscovered, is now placed into the narthex of the basilica di Sant'Agnese fuori le mura. Other eminent testimonies about the life of martyr Agnes are given by the writings of some Church Fathers: De virginibus and the hymn Agnes beatae virginis by Saint Ambrose, and the Liber Peristephanon by Prudentius. The “Passio sanctae Agnetis”, that blends the previous testimonies with doxologic and hagiographic purposes, was written in the 5th century.
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In 1969 in Upper Egypt a Greek parchment codex dating to was discovered. It is now designated Codex Manichaicus Coloniensis because it is conserved at the University of Cologne. Combining a hagiographic account of Mani's career and spiritual development with information about Mani's religious teachings, and containing fragments of his writings, it is now considered the most reliable source of information about the historical Mani. All other medieval and pre-medieval accounts of his life are either legendary or hagiographical, such as the account in Fihrist by Ibn al-Nadim, purportedly by al-Biruni, or were anti- Manichaean polemics, such as the 4th-century Acta Archelai.
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After commending the author's "keen eye for the picturesque", a critic in the Cambridge History of English Literature remarked, "The strong humanity which runs through the whole work is one of its most attractive features and shows that the writer was full of sympathy for his fellow-men." The poem is written in early Middle English. Its nearly 30,000 lines of eight-syllable couplets are linguistically important as a solid record of the Northumbrian English dialect of the era, and it is, therefore, the most-often quoted single work in the Oxford English Dictionary. Cursor Mundi interpolates material from hagiographic sources, including The Golden Legend and various Latin legendary cycles.
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As shown on a Novgorodian icon from the mid-15th century The Battle of the Novogorodians with the Suzdalians (битва новгородцев с суздальцами) is a twelfth-century episode in which the city of Novgorod the Great was said to have been miraculously delivered from a besieging army from Suzdalia (the area around Vladimir, Suzdal, and Moscow.) In the fifteenth and sixteenth centuries, the episode became the basis for several hagiographic tales in the Russian church,“Povest’ o pobede Novgorodtsev” nad” Suzdal’tsami,” in Grigorii Aleksandrovich, graf Kushelev-Bezborodko,, and N. I. (Nikolai Ivanovich) Kostomarov, eds. Pamiatniki starinnoi russkoi literatury. 4 Vols. (St. Petersburg: Tipografii P. A. Kulish, 1860-1862), vol.
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Suraj Prakash (lit. "The Light of the Sun"), also called Gur Partap Suraj Granth, is a popular and monumental hagiographic text about Sikh Gurus written by Santokh Singh (1787–1843) and published in 1843 CE. It consists of life legends and miracles performed by Sikh Gurus and historic Sikhs such as Baba Banda Bahadur in 51,820 verses. According to Pashaura Singh – a scholar of Sikhism, the text freely borrows from prior mythical stories in Janamsakshis and older Sikh literature such as Bansavalinama, Sikhan di Bhagat Mala, and Mahima Prakash, then embellishes it further. The Suraj Prakash is written in Braj Bhasha language in Gurmukhi script, with significant use of Sanskrit words.
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The biographical details of Sant Dnyaneshwar's short life of about 21 years are contested and its authenticity is in doubt. The available accounts are filled with hagiographic legends and miracles he performed, such as his ability to make a buffalo sing the Vedas and humble a yogi by riding a moving wall. According to the accounts that have survived, Dnyaneshwar's father Vitthalapant was the kulkarni (hereditary accountant, usually Brahmin, who maintained land and tax records in villages) of a village called Apegaon on the banks of the Godavari River in Maharashtra, a profession he had inherited from his ancestors. He married Rakhumabai, the daughter of the Kulkarni of Alandi.
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Aznauri (, ; pl. aznaurni, აზნაურნი, or aznaurebi, აზნაურები) was a class of Georgian nobility. The term is related to Pahlavi āzāt-ān, "free" or "noble", who are listed as the lowest class of the free nobility in the Hajjiabad inscription of King Shapur I (240-270), and parallels to the azat of Armenia. It first appears in "The Martyrdom of Saint Shushanik", a 5th-century work of Georgian hagiographic literature. A later chronicle, that of Leonti Mroveli, derives "aznauri" from the semi-legendary ruler Azon (Georgian –uri is a common adjectival suffix), whose 1,000 soldiers defected him and were subsequently named aznauri by Azon’s victorious rival Parnavaz.
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Tom Moon from NPR wrote that "This list represents another trip through the hagiographic, hermetically sealed rock hall of fame, with the same stars you've been reading about in Rolling Stone since the dinosaur age." The Daily Telegraph editor Martin Chilton responded with a list of 100 best songwriters neglected by Rolling Stone, including Cole Porter, Townes Van Zandt, Ewan MacColl, Kate Bush, and Ray Charles. Jacqueline Cutler from New York Daily News agreed with the magazine for ranking Bob Dylan as the top songwriter. Jon Bream from Star Tribune praised the inclusion of songwriters from Minnesota and said that Dylan as a number-one songwriter is not surprising at all.
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In the time of Gregory of ToursGregory, De gloriâ martyrum, I, li. there was a sudden appearance of acta regarding Benignus, narrating the martyrdom of the saint, and said by Gregory to have been brought from Italy to Dijon by a pilgrim, but apparently edited at Dijon in the sixth century."undoubtedly spurious", Butler 1997; the Passio is published in Migne, Patrologia Latina, LXXI, 752. According to these hagiographic accounts, Polycarp of Smyrna (died ca 155) had sent Benignus as a missionary to Dijon, where he had labored as a priest and had finally died a martyr, during the persecution under Aurelian (270–275), a possibility chronologically irreconcilable.
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Another common theme in romantic literature, this trope is also contextualized within a pious framework. Isumbras’ penitential suffering is the focus of much of the poem's pathos, and his reaction to his fate reflects the complexity of the chivalric and hagiographic elements at play in the tale. In some ways, it could be read as a rejection of chivalric culture, as his sufferings begin with the loss of his horse, hawks, hounds, and manor—all symbols of his knightly status. However, Isumbras’ subsequent forging of new armor for himself, and his willingness to take up arms against the Saracens indicate a more nuanced break with his former identity.
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309-335 Only Lazaropoulos furnishes the information that Melik was "the son of the great Sultan Alatines Saapatines", and in a later passage mentions his cousin "Iatatine", whose son was killed in combat; these details may either be from a tradition only Lazaropoulos preserved or his own speculation.Synopsis, ll. 1154f, 1304; translated by Rosenqvist, Hagiographic Dossier, pp. 311, 319 In some older research, there are three possible persons Melik has been identified with: a son of Ala'al-Din Kaykubad, Sultan of Iconium;E. Janssens, Trébizonde en Colchide (Brussels, 1969), p. 72 n. 2; Elizabeth Zachariadou, "Trebizond and the Turks (1352-1402)", Archeion Pontou, 35 (1979), p. 333 n.
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The literary source (hagiographic legend) of the life of Jason and Sosipater was newly edited and translated by B. Kindt as appendix to "La version longue du récit légendaire de l'évangelisation de Corfou par les saints Jason and Sosipatre," Analecta Bollandiana 116 (1998) 259–295. Born in Tarsus, he was appointed Bishop of Tarsus by the Apostle Paul. With the apostle Sosipater he traveled to the island of Corfu, where they built a church in honor of the Apostle Stephen the Protomartyr and converted many pagans to the Christian faith. Seeing this, the king of Corfu threw them into prison where they converted seven other prisoners to the Christian faith: Saturninus, Jakischolus, Faustianus, Januarius, Marsalius, Euphrasius and Mammius.
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Suggestions that Vilatte went even further and consecrated Ignatius a bishop have been discounted by Peter Anson a leading authority on episcopi vagantes, who says that Vilatte did nothing other than ordain Ignatius to the priesthood, making it clear that Ignatius refused to consider being raised to the episcopate, even though it is equally certain that Vilatte did offer to consecrate him.Anson, P.F, 1964. Bishops at Large, London, Faber and Faber Anson, who was at one time a monk under Aelred Carlyle at Caldey, wrote extensively on the Llanthony and Caldey Anglican monastic experiments, and describes the Baroness de Bertouch's hagiographic book (for which Ignatius himself furnished much information) as being one that "reads like fiction").Anson, P.F, 1973.
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Sabinus was a friend of Saint Benedict, whom he visited at Montecassino and to whom, as recorded by Gregory the Great, he once expressed his preoccupations on the incursions of the Ostrogoth King Totila into the Italian peninsula. According to the hagiographic legend, he succeeded in saving Canosa di Puglia from the threat of the latter. There is a story that in 548 Totila wanted to test the prophetic gifts of Sabinus, who was by then old and blind. The king, pretending to be a servant, offered him a goblet of wine, but Sabinus was not deceived and thanked him by name, which impressed Totila so much that he renounced his pillaging.
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Many biographies have been written of Gordon, most of them of a highly hagiographic nature. The British Sinologist Demetrius Charles Boulger published a biography of Gordon in 1896 which depicted him as a staunch patriot and a Christian of immense virtue who displayed superhuman courage in the face of danger.Behrman, 1971 p. 51. By contrast, Gordon is one of the four subjects discussed critically in Eminent Victorians by Lytton Strachey, one of the first texts about Gordon that portrays some of his characteristics which Strachey regards as weaknesses. Notably, Strachey emphasises the claims of Charles Chaillé-Long that Gordon was an alcoholic, an accusation dismissed by later writers like Alan MooreheadMoorehead, 1960 p. 179.
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The Arabic original contains a prologue not found in most other translations, and was written by an Arab monk, Michael. Michael explained that he decided to write his biography in 1084 because none was available in his day. However, the main Arabic text seems to have been written by an earlier author sometime between the early 9th and late 10th centuries AD. Written from a hagiographical point of view and prone to exaggeration and some legendary details, it is not the best historical source for his life, but is widely reproduced and considered to contain elements of some value. The hagiographic novel Barlaam and Josaphat, traditionally attributed to John, is in fact a work of the 10th century.
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His life and likely background are variously inferred from his literary works by different biographers. There are unauthentic hagiographic and legendary accounts of Valluvar's life, and all major Indian religions, as well as Christian missionaries of the 19th century, have tried to claim him as secretly inspired (crypto-) or originally belonging to their tradition. Little is known with certainty about his family background, religious affiliation, or birthplace. He is believed to have lived at least in the town of Mylapore (a neighbourhood of the present-day Chennai), and his floruit is dated variously from 4th century BCE to early 5th century CE, based on the traditional accounts and the linguistic analyses of his writings.
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Byzantine icon of the 10th century (Metropolitan Museum of Art) Modern Bulgarian icon of Demetrius spearing the gladiator Lyaeus, who is dressed in rather Turkish style (1824). The hagiographic cycles of the Great Martyr Demetreus of Thessaloniki include depictions of scenes from Demeterius's life and his posthumous miracles. Demetrius was initially depicted in icons and mosaics as a young man in patterned robes with the distinctive tablion of the senatorial class across his chest. Miraculous military interventions were attributed to him during several attacks on Thessaloniki, and he gradually became thought of as a soldier: a Constantinopolitan ivory of the late 10th century shows him as an infantry soldier (Metropolitan Museum of Art).
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It is possible to distinguish between three levels of speech: Atticism (the literary language), Koine (the common language of the Hellenistic period), and Demotic (the popular language, and the forerunner of modern Greek). Thus a certain diglossia between spoken Greek and written, classical Greek may be discerned. Major genres of Byzantine literature include historiography (both in the classical mode and in the form of chronicles), hagiography (in the form of the biographical account or bios and the panegyric or enkomion); hagiographic collections (the menaia and synaxaria), epistolography, rhetoric, and poetry. From the Byzantine administration, broadly construed, we have works such as description of peoples and cities, accounts of court ceremonies, and lists of precedence.
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After the murder of Wenceslas III and the subsequent upheavals in the kingdom in 1306, however, the Bohemian nobles distanced themselves from German culture and looked for literature in their native language. Despite this, German remained an important literary language in Bohemia until the 19th century. This new literature in Czech consisted largely of epic poetry of two types: the legend and the knightly epic, both based on apocryphal tales from the Bible, as well as hagiographic legends of earlier periods. Prose was also first developed during this period: administrative and instructional texts, which necessitated the development of a more extensive and specialized vocabulary; the first Czech-Latin dictionaries date from this time.
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On Christmas Day 820, Leo was murdered in the palace chapel by officials under the direction of Michael the Amorian, who was quickly crowned emperor.. At about the same time, Thomas launched a rebellion in the Anatolic Theme. Sources are divided on the exact chronology and motives of the revolt. George the Monk, the hagiographic sources, and a letter from Michael II to the western emperor Louis the Pious claim that Thomas had risen up against Leo before Michael's usurpation. This chronology is followed by almost all later Byzantine chroniclers like Genesios, Theophanes Continuatus, and Skylitzes, as well as a number of modern scholars like John B. Bury and Alexander Kazhdan..cf.
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Cadamosto emphasized the central role of Prince Henry, and was instrumental in building up the image of the Navigator Prince for posterity. Compared to the hagiographic Zurara and the fallible Gomes, historians have relished and lauded the reliability and detail provided by Cadamosto, giving a richer and clearer view of how the Henrican enterprise operated.Russell (2000) is highly laudatory of Cadamosto's account (and, by contrast, distrustful of Diogo Gomes's account). However, some older historians, notably R.H. Major (1868) and Armando Cortesão (1931), take the opposite position, believing Diogo Gomes's account to be the more trustworthy one, and that Cadamosto riddled his account with errors and half-truths, that he stole most of it from others.
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The first literary account is an undated Acta that is labeled, by comparison with the longer, elaborated accounts that were to follow, Acta Breviora, which relies almost entirely on standardized hagiographic topoi to celebrate and promote the cult of Roch.Very fully demonstrated by Irene Vaslef, in a dissertation noted by . The story that when the Council of Constance was threatened with plague in 1414, public processions and prayers for the intercession of Roch were ordered, and the outbreak ceased, is provided by Francesco Diedo, the Venetian governor of Brescia, in his Vita Sancti Rochi, 1478. The cult of Roch gained momentum during the bubonic plague that passed through northern Italy in 1477–79.
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Other drawings of this period with religious connotations are: "Saint Gemma", "Saint with Cross", and two representations of the "Virgin of Luján", conceived as the starting point for an embossed iron or a tombstone to be placed at the gravesite of the artist's mother. There is also an enigmatic drawing that has vague hagiographic echoes, entitled "The Blind Woman from Palmira", Palmira being a small city near Mendoza. During this period from February 1961 to the moment of his death, Domínguez worked on three series of nudes: "Seated Nudes", "Reclining Nudes" and "Two Nudes". He worked in a subseries of portraits entitled "Young Girl from Mendoza" and in a drawing entitled "Woman from Mendoza".
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Apart from the axial chapel, Bourges Cathedral retains most of its original ambulatory glass, which dates from about 1215 (around the same time as Chartres Cathedral). The glazing programme includes a famous Typological window (similar to examples at Sens and Canterbury), several hagiographic cycles, the story of the Old Testament patriarch, Joseph and symbolic depictions of the Apocalypse and Last Judgement. Other windows show the Passion and three of Christ's parables; the Good Samaritan, the Prodigal Son and the story of Dives and Lazarus. The French art historian Louis Grodecki identified three distinct masters or workshops involved in the glazing, one of whom may also have worked on the windows of Poitiers Cathedral.
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A hagiographic legend states that Sri Adi Shankara, during His travels across India, witnessed a snake unveiling its hood like an umbrella to shield a pregnant frog from the hot sun on the banks of the river Tunga in Sringeri. Deducing that non-violence amongst natural predators was innate to a holy spot, Sri Adi Shankara decided to establish His first Peetham in Sringeri. Sringeri is independently associated with Sage Rishyasringa of Ramayana fame, son of Sage Vibhandaka. Sri Adi Shankara installed Sri Sureshwaracharya, believed to be the same as Maṇḍana Miśra, as the first pontiff of the Peetham at Sringeri before resuming his tour to establish the three remaining Peethams at Puri, Dwaraka and Badarinath.
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Subsequently, the presence of Taoism shrank noticeably, and during the 1592 Japanese invasion, Taoism was systematically abolished. In the 16th to 18th centuries, Taoism flourished, as literati, monks, private scholars (sarim), and even women, studied and practiced Taoist meditation and inner alchemy (naedan/Danhak) and produced hagiographic and anecdotal accounts of their Taoist contemporaries and forebears. The most important of these accounts known to date are four anecdotal biographies of immortals (Sason chon) in the collected writings of Heo Gyun (1569–1618), the Ch'onghakjip (Collected Discourses of Master Blue Crane) by Cho Yojok (early 17th century). While these were written to encourage Koreans to practice inner alchemy for the sake of immortality (i.e.
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His education was entrusted to " ... the most skillful masters at the Capital, where he found himself among the disciples of the celebrated Pere Poré. The student made rapid progress, and was not slow in showing proof of a talent as rare as it was precocious. After successfully completing his classical studies [at the Collège de Louis-le-Grand], he remained in Paris to attend the School of Law."See Chef-D'Oeuvre De Le Franc De Pompignan, Jean Galbert de Campistron, Paris 1788 (in French: digital facsimile available at ) for some biographical details as well as a contemporary (four years after his death), somewhat hagiographic commentary on three of his best-considered theatrical works.
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Gerhard Georg Bernhard Ritter (6 April 1888, in Bad Sooden-Allendorf – 1 July 1967, in Freiburg) was a nationalist-conservative German historian, who served as a professor of history at the University of Freiburg from 1925 to 1956. He studied under Professor Hermann Oncken. A Lutheran, he first became well known for his 1925 biography of Martin Luther and hagiographic portrayal of Prussia.The Quest for the Lost Nation: Writing History in Germany and Japan in the American Century (California World History Library) Sebastian Conrad page 128 A member of the German People's Party during the Weimar Republic, he was a lifelong monarchist and remained sympathetic to the political system of the defunct German Empire.
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Beginning in the 1980s, however, some Middle English scholars began to move away from treating Sir Isumbras as more hagiographic than romantic. For instance, Susan Crane disagrees with the separation of homiletic romance/secular hagiography from general romance, suggesting that tales such as Sir Isumbras challenge or subvert religious doctrine even as they engage with it.Susan Crane, Insular Romance: Politics, Faith, and Culture in Anglo-Norman and Middle English Literature (Berkeley, CA: University of California Press, 1986), 92-128. She claims that “these romances do accept and incorporate Christian impulses from hagiography, but they temper their acceptance with clearly defined resistance to those implications of religious teaching that are incompatible with pursuing earthly well-being.”Crane, 94.
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In Eastern Orthodox iconography (and sometimes in the Western), Saint Christopher is sometimes represented with the head of a dog. The background to the dog-headed Christopher is laid in the reign of the Emperor Diocletian, when a man named Reprebus, Rebrebus or Reprobus was captured in combat against tribes dwelling to the west of Egypt in Cyrenaica. To the unit of soldiers, according to the hagiographic narrative, was assigned the name numerus Marmaritarum or "Unit of the Marmaritae", which suggests an otherwise- unidentified "Marmaritae" (perhaps the same as the Marmaricae Berber tribe of Cyrenaica). He was reported to be of enormous size, with the head of a dog instead of a man, apparently a characteristic of the Marmaritae.
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The adverse reaction to Legenda aurea under critical scrutiny in the 16th century was led by scholars who reexamined the criteria for judging hagiographic sources and found Legenda aurea wanting; prominent among the humanists were two disciples of Erasmus, Georg Witzel, in the preface to his Hagiologium, and Juan Luis Vives in De disciplinis. Criticism among members of Jacobus' Dominican order were muted by the increased reverence towards the archbishop, which culminated in his beatification in 1815. The rehabilitation of Legenda aurea in the 20th century, now interpreted as a mirror of the heartfelt pieties of the 13th century, is attributed to Téodor de Wyzewa, whose retranslation into French, and its preface, have been often reprinted.
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1151-54; translated by Rosenqvist, The Hagiographic Dossier, p. 311 the Byzantine year started on the first day of September and ended on the last day of August, and because Alexios I died 1 February 1222, it is clear the second year of the reign of Andronikos began in February 1223, Lazaropoulos' dating points to some time between February 1223 and September of the same year. The chronicle of Michael Panaretos uses exactly the same words to date the defeat of Melik, so we can be assured the siege also fell within this time period. But Lazaropoulos does not usually provide us with exact dates: this is the only one in his writings.
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313 Upon receiving this intelligence, the Sultan moved his camp to a place somewhere above the Narrow Pass (which Rosenqvist identifies with the Pontic Gates, also known as Zigana Pass).Rosenqvist, Hagiographic Dossier, p. 407 The Emperor Andronikos had sent Theodore Polemarches with a band of reliable men to keep watch at the Narrow Pass; these encountered the advancing Seljuk force, and skirmished with them. It was Theodore who sent word to the Emperor that the Sultan had arrived; Lazaropoulos observes that Emperor Andronikos was at church when the news came, and he waited until he had received the Eucharist before leading his own 500 horsemen against the vanguard of the Sultan's army.
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The Trapezuntine army advanced towards them, and took their position near the Church of St. Prokopios.In another miracle in his Synopsis, Lazaropoulos provides details about the location of this church to allow Rosenqvist to place it either at the base or on the eastern slopes of Mount Minthron. Rosenqvist, Hagiographic Dossier, p. 416, note on lines 421f They skirmished with an advance party of Turkish horsemen, and leading men of both armies fell there, including, according to Lazaropoulos, the rais Etoumes (whose predations led to this siege), and Iatatines, the son of the Sultan's cousin, on the Seljuk side, while on the Trapezuntine side fell George Tornikes, the commander of the Trapezuntine troops, and four other prominent Trapezuntines.
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The Sultan then gathered his forces as quickly as he could and led them towards the city, expecting to meet his night-time visitor who would open the gates to him; instead a mighty storm caught his unprepared men, who were subjected to thunder, hail, lightning, and high winds. A flood of water swept through the Seljuk troops, drowning some and scattering the rest.Lazaropoulos, Synopsis, ll. 1411-1473; translated in Rosenqvist, Hagiographic Dossier, pp. 325-329 Whether this miraculous storm was the work of Saint Eugenios, and whether this storm was the cause of the Seljuk defeat, other sources confirm that the Sultan suffered a serious loss and was forced to lift his siege and flee.
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Hannopil, early Hasidic town and burial place of Dov Ber of Mezeritch, architect of the Hasidic movement, near his court in Hasidism's second centre Mezeritch, Volhynia Korets, Volhynia. The first works of Hasidic thought, as Hasidism became a popular movement, were printed in Koretz, beginning with Toldot Yaakov Yosef by Jacob Joseph of Polonne in 1780 Shivchei HaBesht (Praises of the Baal Shem Tov), the first compilation of Hasidic hagiographic storytelling, was printed from manuscripts in 1815 Israel ben Eliezer gathered a considerable following, drawing to himself disciples from far away. They were largely of elitist background, yet adopted the populist approach of their master. The most prominent was Rabbi Dov Ber the Maggid (preacher).
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Notated evidence of alternative practices, where the organal voice changes between different strategies of heterophony (parallel and counter movement) and holding notes which support the modal colour of the cantus, can be found as later added exemplification in monophonic manuscripts of the Abbeys in Saint- Maur-des-Fossés, Fleury, and Chartres.See Wulf Arlt's reconstruction in Rankin (″Stylistic layers in eleventh-century polyphony″, 1993, 102–141). A systematic discussion of the various treatises and of the examples given in chant manuscripts is offered by Sarah Fuller (1990). One example concerning the tradition of Fleury Abbey is an addition of an organal voice (similar to the organum notation of the Winchester Troper) in a hagiographic Lectionary (I-Rvat Cod. Reg. lat.
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The South English Legendary is a Middle English (13th to 14th century) hagiographic work, best preserved in Harley MS 2277 and CCCC 145, which contain 92 narrative lives, extremely varied in length, usually including one of two prologues and often including a life of Christ and/or temporal items. The collection also includes lives of "anti-saints" Judas and Pilate. It is written in verse with a line of fourteen syllables and seven stresses but with much irregularity and deviation, the same metre as the Chronicle attributed to Robert of Gloucester, with certain lives appearing in both, suggesting complex forms of textual entanglement. The South English Legendary grew as it was copied, and later manuscripts often add in new saints' lives.
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On site, headphones narrate the salient events of Elvis's life and introduce the relics that adorn the rooms and corridors. The rhetorical mode is hagiographic, celebrating the life of an extraordinary man, emphasizing his generosity, his kindness and good fellowship, how he was at once a poor boy who made good, an extraordinary musical talent, a sinner and substance abuser, and a religious man devoted to the Gospel and its music. At the meditation garden, containing Elvis's grave, some visitors pray, kneel, or quietly sing one of Elvis's favorite hymns. The brick wall that encloses the mansion's grounds is covered with graffiti that express an admiration for the singer as well as petitions for help and thanks for favors granted.
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Starting after the 10th century and particularly after the 12th century Islamic invasion, states Sheldon Pollock, the political response fused with the Indic religious culture and doctrines.Sheldon Pollock (1993), Rāmāyaṇa and political imagination in India, Journal of Asian studies, Vol. 52, No. 2, pages 266–269 Temples dedicated to deity Rama were built from north to south India, and textual records as well as hagiographic inscriptions began comparing the Hindu epic of Ramayana to regional kings and their response to Islamic attacks. The Yadava king of Devagiri named Ramacandra, for example states Pollock, is described in a 13th-century record as, "How is this Rama to be described.. who freed Varanasi from the mleccha (barbarian, Turk Muslim) horde, and built there a golden temple of Sarngadhara".
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During his return journey, he sits under a tree whose shadow sits still over Valluvar and does not move the entire day, he kills a demon, performs miracles such as causing floods and making them retreat, he touches a grounded ship which miraculously then floats and sails off, his bride Vasuki cooks sand which comes out as boiled rice, and many more. Scholars consider these and all associated aspects of these hagiographic stories to be fiction and ahistorical, a feature common to "international and Indian folklore". The alleged low birth, high birth, and being a pariah in the traditional accounts are also doubtful. By 1904, Purnalingam Pillai – an ardent Dravidianist, had analyzed and called these traditional accounts and stories as myths.
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The Vita Sancti Wilfrithi or Life of St Wilfrid (spelled "Wilfrid" in the modern eraFraser, Pictland, p. 47) is an early 8th-century hagiographic text recounting the life of the Northumbrian bishop, Wilfrid. Although a hagiography, it has few miracles, while its main concerns are with the politics of the Northumbrian church and the history of the monasteries of Ripon and Hexham. It is one of a collection of historical sources from the late 7th- and early 8th-centuries, along with the anonymous Vita Sancti Cuthberti, the works of Bede and Adomnán's Vita Sancti Columbae, that detail the Christianisation of Great Britain and make the period the best documented period in English history before the age of Alfred the Great.
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William was educated by his uncle Hugh, forty-second abbot of Saint-Germain-des-Prés at Paris, and, having been ordained subdeacon, received a prebend in the church of Sainte-Geneviève-du- Mont. William reportedly sought entry into a stricter house (either a Cluniac or a Cistercian monastery) while still in his youth, though he decided to remain at Ste-Geneviève. According to the hagiographic sources, his exemplary life did not commend him to his fellow canons, who tried to rid themselves of his presence, and even prevented by slander his ordination to the diaconate by the Bishop of Paris. William obtained this order from the Bishop of Senlis by his uncle's intercession, and was soon afterwards presented by the canons to the little priory of Épinay.
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A long-form piece over The Caravan (by Nikita Saxena), has been highly critical of Anjana's journalism, noting the aggressive propagation of Hindutva centered ideologies and biased reporting in favour of the Bharatiya Janata Party, across a variety of situations. Scroll.in has noted her to be an establishment friendly news anchor. Kashyap was one of the few reporters, who were allowed an interview by Modi, in the run-up to the 2019 National Elections; Saxena notes that Kashyap refused to pose any challenging question to him. A self-delivered monologue about Modi, in the immediate aftermath of the 2014 elections was basically a hagiographic sketch, that carefully omitted any and all criticisms including his questionable roles in the 2002 Gujarat riots.
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" However, his 1980s series Les Rois qui ont fait la France (The Kings who Made France) has been called "more hagiographic than strictly historical".Jean-Paul Brighelli, "Identité nationale: la France est une bibliothèque", Marianne, 24 November 2009, note : "plus hagiographique que strictement historique". In his obituary in Le Monde, Philippe-Jean Catinchi wrote: "Despite his vision rarely conforming to the state of historical research, the public approved" and noted that he also contributed to a historical survey of everyday life.Le Monde, 20 March 2007: "Malgré une vision rarement conforme à l'état de la recherche historique, le public est au rendez-vous ... On signalera encore ses contributions à une autre collection grand public, d'une rigueur scientifique aléatoire au fil des décennies, La Vie quotidienne.
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Cynocephalus 251x251px In the Eastern Orthodox Church, certain icons covertly identify Saint Christopher with the head of a dog. The background to the dog-headed Christopher is laid in the reign of the Emperor Diocletian, when a man named Reprebus, Rebrebus or Reprobus (the "reprobate" or "scoundrel") was captured in combat against tribes dwelling to the west of Egypt in Cyrenaica. To the unit of soldiers, according to the hagiographic narrative, was assigned the name numerus Marmaritarum or "Unit of the Marmaritae", which suggests an otherwise-unidentified "Marmaritae" (perhaps the same as the Marmaricae Berber tribe of Cyrenaica). He was reported to be of enormous size, with the head of a dog instead of a man, apparently a characteristic of the Marmaritae.
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Zhu Xiaoyang and Benjamin Penny, "The Qigong Boom", Chinese Sociology and Anthropology, Vol. 27, No. 1 (1994) The state-run China Qigong Science Research Society (CQRS) was established in 1985 to oversee and administer the movement. On 13 May 1992, Li Hongzhi gave his first public seminar on Falun Gong (alternatively called Falun Dafa) in the northeastern Chinese city of Changchun. In his hagiographic spiritual biography, Li Hongzhi is said to have been taught ways of "cultivation practice" by several masters of the Buddhist and Daoist traditions, including Quan Jue, the 10th Heir to the Great Law of the Buddha School, and a master of the Great Way School with the Taoist alias of True Taoist from the Changbai Mountains.
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She has been the subject of numerous folk tales and hagiographic legends, which are inconsistent or widely different in details.Nancy Martin-Kershaw (2014), Faces of the Feminine in Ancient, Medieval, and Modern India (Editor: Mandakranta Bose), Oxford University Press, , pages 162-178 Millions of devotional hymns in passionate praise of Lord Krishna are attributed to Meerabai in the Indian tradition, but just a few hundred are believed to be authentic by scholars, and the earliest written records suggest that except for two hymns, most were written down only in the 18th century.John Stratton Hawley (2002), Asceticism (Editors: Vincent Wimbush, Richard Valantasi), Oxford University Press, , pages 301-302 Many poems attributed to Meera were likely composed later by others who admired Meera.
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Muhammad Liaquat Ali Khan was born at Karnal, then in the Punjab Province of British India, on 1 October 1895 in a rich Jatt family. Despite being "courteous, affable and socially popular" and coming from an aristocratic family known for its philanthropy, his biographer Muhammad Reza Kazimi notes that little is known of his early life and that which is has to be pieced together from snippets of mostly hagiographic writings. The family claimed a Persian origin going back to Nausherwan the Just, the Saasanid king of Persia, although this may be no more than legend, and they were settled in Karnal by the time of his grandfather, Nawab Ahmad Ali Khan. They had adopted the Urdu language, and Liaquat was thus a native Urdu speaker.
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Surviving hagiographic works, especially those relating to St. Ciaran of Saighir, attest that Osraige was the first Irish kingdom to receive a Christian episcopacy even before the arrival of St. Patrick; however, some modern scholars dispute this.Sharpe, O' Riain, and Sperber St. Patrick is believed to have traversed through Osraige, preaching and establishing Christianity there on his way to Munster. An early Irish church was founded in Osraige, perhaps in connection with St. Patrick's arrival in the territory, known as "Domhnach Mór" ("great church", located at what is now St. Patrick's graveyard in Kilkenny). St. Cainnech of Aghaboe founded two churches in Osraige which later grew in importance: Aghaboe and Kilkenny, each of which successively held the episcopal see after Saighir.
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271 though his direct influence was limited to own disciples, be it those of Escola de Mestres or Escuela de Derecho, he is credited for contributing to a new school of pedagogy. A few streets in Catalonia, including the one where he was born, are named after him. Centre d’Estudis Joan Bardina, a 1984-founded Catalan think-tank promoting “a third way” within democracy between socialism and capitalism, chose him as their icon.founded in 1984 by Agustí Chalaux i de Subirà and Lluís Maria Xirinacs; its declared objectives are fighting “bribery, corruption, poverty, budget shortages and abuse of power”, see the official Institute website, available here Within a decisively hagiographic ambience, Bardina's pro-Francoist and pro-Nazi views are generally ignored.
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The film, a Soviet-Hungarian co-production, was originally commissioned to celebrate the 50th anniversary of the October Revolution in Russia in which the Bolsheviks seized power. However, Jancsó chose to set the action two years later in 1919 and showed Hungarian irregulars supporting the Communist "Reds" in fighting the Tsarist "Whites" as the two sides battled for control in the hills overlooking the Volga river. As well as deviating on the required setting, Jancsó also chose to use a radically different approach to the film than that expected. Rather than shooting a hagiographic account of the birth of Soviet Communism, Jancsó produced a profoundly anti-heroic film that depicts the senseless brutality of the Russian Civil War specifically and all armed combat in general.
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Despite his character hagiographic, this text appears to have been designed both as a book for the instruction and edification of his teenage dedicatee, but also as a wonderful story, near the chivalric romance, including the episode of the Tarasque. Martha is presented as a great speaker, able to defeat the insurgency cities where St. Front de Passais and St. George were unsuccessful. The Van den vos Reynaerde is the first version of Reynard the Fox in the Netherlands and one of the first literary works written in that language.Rudi Malfliet: La comtesse Jeanne de Constantinople et l’histoire de Vanden vos Reynaerde in: Nicolas Dessaux (ed.): Jeanne de Constantinople, comtesse de Flandre et de Hainaut, Somogy, 2009, pp. 145–149.
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Eight medieval versions of the Man Tested By Fate are known; except for an exemplum in Gesta Romanorum and the legend of Saint Eustace, all such tales are highly developed romances, such as Sir Isumbras.Laura A. Hibbard, Medieval Romance in England p3 New York Burt Franklin,1963 Sir Isumbras is noteworthy among them for a blunt realism of language; while most have the hero performing menial labor, Isumbras is described in detail laboring at a smithy.Laura A. Hibbard, Medieval Romance in England p4 New York Burt Franklin,1963 Some have drawn attention to close parallels in the story of Sir Isumbras, and in other medieval hagiographic works, with tales from Iran and northern India.Burton, Richard Francis, Sir (translator and annotator). 1886.
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Hadley writes that Kurowski heavily relies on already published materials, such as in his work Knights of the Seven Seas. Subtitled Chronicle of Sacrifice, the book recycles U-boat mythology, such as the "27,082 dead who bravely faced the opponent" (an allusion to the "senseless sacrifice" of the men of the U-boat arm by the German high command). Hadley notes that "much of the data is correct: names, places, ships sunk and medals won", but the accounts are "a mix of facts and fancy" that hue closely to Nazi-era hagiographic accounts about German U-boat commanders. Former soldiers interviewed by Kurowski for his books noted that their accounts, as published, contained considerable distortion and embellishments and in many instances non-existent.
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There are several hagiographic accounts of how Chöd came to Tibet. One namtar (spiritual biography) asserts that shortly after Kamalaśīla won his famous debate with Moheyan as to whether Tibet should adopt the "sudden" route to enlightenment or his "gradual" route, Kamalaśīla used the technique of phowa to transfer his mindstream to animate a corpse polluted with contagion in order to safely move the hazard it presented. As the mindstream of Kamalaśīla was otherwise engaged, a mahasiddha by the name of Dampa Sangye came across the vacant "physical basis"kuten of Kamalaśīla. Padampa Sangye, was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalaśīla, which he assumed to be a newly dead fresh corpse, used phowa to transfer his own mindstream into Kamalaśīla's body.
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A few years later, in 1088, he is evidenced in a chrysobull as protoproedros and holder of the important post of epi ton deeseon, i.e. "receiver of petitions" addressed to the Byzantine emperor. In 1094, he participated in another synod, which condemned Leo of Chalcedon; on this occasion, he is recorded as holding the rank of kouropalates.. From a seal, it is known that Constantine also held the office of governor, or praetor, of the combined themes of Hellas (Central Greece and Thessaly) and the Peloponnese, but the exact date of his tenure is unknown. Basile Skoulatos hypothesized that this was between 1094 and 1105.. The historian Nikephoros Bryennios the Younger calls him a "prudent and cultivated man, and gifted with all the qualities of a wise politician", while hagiographic sources praise his piety.
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The monastery of San Vincenzo al Volturno San Vincenzo al Volturno is a historic Benedictine monastery located in the territories of the Comunes of Castel San Vincenzo and Rocchetta a Volturno, in the Province of Isernia, near the source of the river Volturno in Italy. The current monastery, housing a group of 8 benedictin nuns, is located to the east of the river, while the archaeological monastery of the early Middle Ages was located on the west. The medieval history of the monastery appears in the Chronicon Vulturnense, an illuminated manuscript. A monk of the monastery, Iohannes, composed the Chronicle in circa 1130, using sources from the eighth, ninth and tenth centuries which were available to him, probably in the monastery archives, as well as hagiographic inclusions about some of the historic figures.
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Many past and contemporary researchers have shown an interest in the Aissawa, particularly from the point of view of studying the religious contours of a Muslim society. Former commentaries on the brotherhood were written in French and Arabic with the first Arab examples being biographical and hagiographic collections compiled between the 14th and 16th century by Moroccan biographers such as Al- Ghazali, Ibn `Askar, Al-Fassi, Al-Mahdi and Al-Kettani. These texts, which may be handwritten or printed, provide information on the genealogical and spiritual affiliations of the founder of the order, while at the same time enumerating the numerous wonders he realized for the benefit of his sympathizers. Contemporary Arab authors who have studied this topic include Daoui, Al-Malhouni and Aissawî, who are the current mezwar of the brotherhood in person.
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Gatsi () and Gaim (გაიმ; or Ga, გა) were, according to the medieval Georgian chronicles, the deities in a pre-Christian pantheon of ancient Georgians of Kartli (Iberia of the Classical sources). The Georgian hagiographic work "The Life of St. Nino" reports that when St. Nino, a 4th-century female Christian baptizer of Georgians, arrived at the city of Mtskheta, she saw that on the right side of the chief idol of Armazi "there stood another image, made of gold, with the face of a man. Its name was Gatsi, and on the left of it was a silver idol with a human face, the name of which was Gaim."Lang, David Marshall (1956), Lives and Legends of the Georgian Saints, selected and translated from the original texts, p. 24.
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The exact date of the unit's establishment is uncertain: the Vita Ignatii, a hagiographic account of the life of Patriarch Ignatius of Constantinople, records that the unit was said to have been established by Emperor Nikephoros I (). A brief notice in the Chronicle of 811 fragment also records that in his ninth regnal year (which began on 1 November 810) Nikephoros I, in preparation for a campaign against the Bulgars, created a bodyguard for his son and heir Staurakios, recruiting into it the sons of the aristocracy. This date is generally accepted, although sigillographic evidence as to its establishment is vague, and could support a late 8th- century establishment. According to the Vita, Niketas, the grandson of Nikephoros and future patriarch Ignatius, was appointed as the regiment's first commander.
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"And Your Bird Can Sing" was written primarily by Lennon, with McCartney claiming to have helped on the lyric and estimating the song as "80–20" to Lennon. Harrison and McCartney played dual lead-guitar parts on the recording, including an ascending riff that Riley terms "magnetic ... everything sticks to it". Riley describes the composition as a "shaded putdown" in the style of Dylan's "Positively 4th Street", whereby Lennon sings to someone who has seen "seven wonders" yet is unable to empathise with him and his feelings of isolation. According to Gould, the song was directed at Frank Sinatra after Lennon had read a hagiographic article on the singer, in Esquire magazine, in which Sinatra was lauded as "the fully emancipated male ... the man who can have anything he wants".
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Church of Saint Justus At the end of the 4th century, a Vita Sancti Justi, Lugdunensis Episcopi, retracing in a hagiographic style the life of Justus, was written by a priest of Lyon. The Lyon Church celebrates a service for Saint Justus once to four times a year: his ordination on 14 July (also Bastille Day); the translation of his relics to Lyon on August 4; his death on 2 September; and his visit to Egypt on 14 October. The feast of the translation of his relics is still celebrated in the Diocese of Lyon, in addition to the regular September feast, until the twentieth century. Lyon was founded in 43 BC as the Roman Lugdunum, on the site of a Gallic trading settlement that already had a shrine to the god Lugh.
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Some of the better known authors in the Waffen-SS revisionist tradition include Patrick Agte, who wrote a hagiographic account on Jochen Peiper, and Franz Kurowski, who provided numerous wartime chronicles of Waffen-SS units and highly decorated men, such as Michael Wittmann. Critics have been especially dismissive of Kurowski's works, describing them as Landser-pulp ("soldier-pulp") literature and "laudatory texts", that focus on hero-making at the expense of the historical truth. Another prolific author, Mark Yerger, published 11 books up to 2008, mostly through Schiffer Publishing. According to MacKenzie, authors in the revisionist tradition range from "extreme admirers [on] the fringes of the far-right," such as Richard Landwehr and Jean Mabire, to partisan authors (Gordon Williamson and Edmund L. Blandford), and popular historians who generally present the Waffen-SS in a positive light.
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With a Mongolian father and a Tibetan mother, Tsongkhapa was born into a nomadic family in the walled city of Tsongkha in Amdo, Tibet (present-day Haidong and Xining, Qinghai) in 1357. It is said that the Buddha Sakyamuni spoke of his coming as an emanation of the Bodhisattva Manjusri in the short verse from the Root Tantra of Manjushri (): According to hagiographic accounts, Tsongkhapa's birth was prophesied by the 12th abbot of the Snar thang monastery, and was recognized as such at a young age, taking the lay vows at the age of three before Rolpe Dorje, 4th Karmapa Lama and was named Künga Nyingpo (). At the age of seven, he was ordained as a śrāmaṇera by Döndrup Rinchen (, 1309–1385), the first abbott of Jakhyung Monastery (), and was given the ordination name Losang Drakpa ().
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Much of Kostanti-Kakhay's biography is known from the hagiographic work The Life and Passion of Kostanti-Kakhay, the full title of which is "the Life and Passion of the Holy Martyr Kostanti the Georgian, who was Martyred by Jafar, King of Babylonians" (ცხორებაჲ და წამებაჲ წმიდისა მოწამისა კოსტანტი ქართველისაჲ, რომელი იწამა ბაბილონელთა მეფისა ჯაფარის მიერ, cxorebaj da c'amebaj c'midisa moc'amisa k'ost'ant'isi kartvelisaj, romeli ic'ama babiloelta mepisa dzaparis mier). Its anonymous author, apparently a monk, identifies himself as a contemporary of Kostanti, saying that the martyr "lived during our time", when Theodora, the Byzantine empress who opposed iconoclasm, reigned as a "servant of God". In the same passage, the author also mentions Theodora's son Michael III (r. 842-67). In general, the Life and Passion of Kostanti-Kakhay reflects the rise of Byzantine cultural and political influence and of Georgian nationalism.
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Original sources The Venerable Bede. Pehthelm is first mentioned in 731 by Bede (672 - 735) in his Ecclesiastical History of the English People. Bede relates a hagiographic story of a vision in Mercia that is said to have occurred sometime between 704 and 709, and then notes that he heard the story from Pehthelm. In the events of 705, Bede says that Pehthelm was for a long time either deacon or monk with Bishop Aldhelm (639 - 709), and that he was fond of telling stories of miraculous cures associated with the place where Bishop Hedda (d. 705) had died. Finally, in a passage describing the ecclesiastical state of Britain in 731, Bede says that there are four Northumbrian bishops, of which Pehthelm is the one in the place called the White House, and is the first prelate there.
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Shippey also considers the Christian Middle English attitude of the South English Legendary, a hagiographic work which he supposes Tolkien must have read, that elves were angels. In Shippey's view, Tolkien's elves are much like fallen angels, above Men but below the angelic Maiar and the godlike Valar. He comments at once that Galadriel is in one way certainly not "fallen", as the elves avoided the war on Melkor in the First Age; but all the same, "Galadriel has been expelled from a kind of Heaven, the Deathless land of Valinor, and has been forbidden to return." Shippey suggests that the Men of Middle-earth might have thought the fall of Melkor and the expulsion of Galadriel added up to a similar fallen status; and he praises Tolkien for taking both sides of the story of elves into account.
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Killer Nun (1978) was produced in Italy. It features Anita Ekberg as Sister Gertrude, who is recovering from the removal of a brain tumor, although her Mother Superior (Alida Valli) dismisses Sister Gertrude's fears about a rushed recovery. Unfortunately, soon enough, it becomes clear that Sister Gertrude's fears were legitimate, as the hapless nun spirals into psychosis and addiction to morphine and heroin at the geriatric hospital where she works. As well as initiating a lesbian affair with Sister Mathieu (Paola Morra), Sister Gertrude stomps on an elderly woman's dentures, reads gory hagiographic details of the lives of tortured saints to her hapless charges, goes into a nearby town, picks up a man at a bar, and has impersonal sex, then returns to the hospital and maneuvers to have concerned Dr Poirret (Massimo Serato) dismissed due to his age.
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In the 9th-12th century texts of Zoroastrian tradition khvarenah (→ Middle Persian khwarrah) is a spiritual force that exists before the creation of the tan-gohr, the mortal body (Bundahishn II.7ff, Zadspram 3.75). In these later texts, the glory appears to be acquirable through learning and knowledge (Bundahishn II.9ff). Khwarrah continues to be identified with astral bodies (Dadistan-i Denig I.25, I.35-36), but its primary function is in its role as the divine glory of kings, the continuation of the Avestan notion of the kavam khvarenah. New in tradition is an identification of khwarrah with religion, as in "the great khwarrah-bestowing force of the pure religion" (Dadistan-i Denig I.36) The Kar-namag i Ardashir, a collection of hagiographic legends related to Ardashir, the founder of the Sassanid empire, includes (4.11.
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The event was criticised as a marketing ploy to increase sales of Guinness with Arthur's day, without understanding or appreciation for the sense of nostalgia and meaning behind the "Black Stuff" that the event promoted according to Diageo. Diageo also claimed that Arthur's Day was held on a Thursday, rather than an accurate yearly basis on the original date. Thursday was chosen according to Diageo as Thursdays were the traditional "student night" in Dublin and many towns in Ireland. The Irish Times has described Arthur's Day as "a masterclass in how to fabricate a national holiday" with its "à la carte attitude to traditional holidays" – noting its countdown to one minute before six (recalling New Year's Eve), "the faux-patriotism that comes with a celebration of a "national" drink" and the "hagiographic treatment" of Arthur Guinness as some kind of saint.
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Notturno veneziano con messa nera e fantasmi d'amore and the nonfiction I dieci examined the Italian scientists who signed the "Racial Manifesto" in 1938 leading to the introduction of racial laws. Among his other works of fiction are I semidei, a spy story set in contemporary Italy with clear references to many of the major figures involved in Tangentopoli inspired by his work as journalist, Il signore degli specchi on the life of Nostradamus, and Scroll on the legend that Shakespeare may not have been English. He is also the author a five-volume series on the origins of Europe, Il romanzo di Carlo Magno, and a biography of Rita da Cascia, Santa Rita degli impossibili. The latter, rejecting a sort of hagiographic stance, instead reconstructs the mystery in which the medieval mystic was involved surrounding the murder of her husband.
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Graus made important contributions to several areas of medieval history which in the 1960s and 70's did not yet receive a great deal of attention from most scholars in the West German historical academy. Graus's Czech doctoral thesis, published in 1965 as Volk, Herrscher und Heiliger im Reich der Merowinger (People, Ruler and Saint in the Merovingian Kingdom) was a groundbreaking study of how the early medieval hagiographic texts – dismissed by most historians then as pious fictions with little or no historical value – contained important insights on popular religious sentiments and social mentalities. His later work attempted to draw broad connections among diverse social phenomena, such as anti-Semitism, urban poverty, and religious fanaticism. Graus's methodologies and historical views were certainly informed by Marxism, though his conclusions and interpretations were not always Marxist in a doctrinaire way.
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Dulcitius was a Roman governor of Macedonia during the reign of the emperor Diocletian, at the turn of the fourth century AD. He is chiefly remembered for his role in a hagiographic tale of the persecution of several Christian women in Thessalonika, in 304 AD. He is the subject of Dulcitius, an eponymous 10th century drama written in Germany by the secular canoness, Hrotsvitha of Gandersheim, the first known woman playwright.JSTOR online: Studies in Philology, Vol 57, No. 4, Oct 1960, Douglas Cole, "Hrosvitha's most Comic Play: Dulcitius", op cit. The name is also associated with a mid fourth century AD Roman soldier who was appointed Dux Britanniarum (or troop commander in Roman Britain for the region around Hadrian's Wall) and praised for his military abilities by the soldier-historian Ammianus.Ammian The History, Book XXVII University of Chicago online text in translation.
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150 The declaration pledged to safeguard Carlist spirit against mounting distortions, principally against falsifications enforced by Francoism, the system which "ha faltado esencialmente" and which was in fact not opposed but rather supported by Don Javier, who played a double game.Sivatte's hagiographic biographer presents a theory that Don Javier from the onset supported the Francoist legal construction, including Ley de Sucesion; he intended not to alienate Franco with his own royal claim so that his son would be crowned as the Francoist king one day, see Alcalá 2001 Sivatte provided no information either on final objectives of RENACE or on its composition and modus operandi.Alcalá 2001, pp. 147-150 urban traffic, Barcelona in the early 1960s RENACE failed to attract considerable support among the Carlists.contemporary scholar estimates that in the late 1950s the Carlists were divided as follows: Javieristas 75%, Sivattistas 20% and Carloctavistas 5%, Rodon Guinjoan 2015, p.
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Road sign in Schönberg, Plön Prien was a subject of a hagiographic 1981 account by German author Franz Kurowski, Günther Prien, der Wolf und sein Admiral (Günther Prien, the Wolf and his Admiral). The German scholar classifies Kurowski's book, published by extreme right-wing publisher , as an "almost perfect example of a skillful distillation of the Nazi understanding of the Second World War". The Canadian historian Michael Hadley commented on the narrative's goals as follows: > Here he [Kurowski] wished to commemorate the "meritorious soldier and human > being Günther Prien [who is] forgotten neither by the old submariners nor" > —and this would have startled most observers in Germany today [in 1995] —"by > the young submariners of the Federal German Navy". The West German navy, at the time named the Bundesmarine (Federal Navy), had considered Prien as namesake for the 1967 commissioned guided missile destroyer Lütjens.
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He discovered the relics of Archbishop Ilya (Ioann) in 1439 and commemorated him as well as 8 other bishops and archbishops who appeared in a vision earlier that year. Legends pertaining to the city in general and the archbishops specifically were compiled under his auspices such as the legends surrounding Archbishop Ilya and others. He brought in Pachomius the Serb to write a number of hagiographic pieces surrounding several Novgorodian saints, many of them Evfimy's predecessors in the archiepiscopal office. Pachomius arrived in Novgorod at the end of the 1430s or beginning of the 1440s, and, under Evfimii's aegis, he composed the Life of Varlaam of Khutyn, the founder of the Khutyn Monastery, as well as the "Tale of the Journey of Ioann (Il'ia, Archbishop of Novgorod 1165-1186) on a Devil to Jerusalem."G. M. Prokhorov, “Pakhomii Serb,” in D. S. Likhachev, Slovar’ knizhnikov i knizhnosti Drevnei Rusi, vol.
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La Tradicióñ 28.06.12, available here Elío is not mentioned as engaged in nationwide Carlist politics; in a hagiographic Carlist print dedicated to most distinguished party personalities, published in 1913, Elío did not earn a separate entry; he was only mentioned in the chapter dedicated to Salvador Elío Ezpeleta, see B. de Artagan, Politicos del carlismo, Barcelona 1913, no separate entry, only a paragraph in, p. 271 historiographic works on Traditionalism of the early 20th century ignore him and it is not clear what – if any – was his position in numerous conflicts tormenting the party at the time, like mounting conflict between the claimant and the key theorist Vázquez de Mella, position versus growing peripheral nationalisms or the question of a broad conservative alliance. Though resident in Zaragoza and active in the regional Aragón party structures, Las Hormazas maintained links to his native Vasco-Navarrese area; e.g.
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Revisionism of Risorgimento is written about, albeit in different ways, by some academic authors, in most cases of non-Italian origin. The best-known example is perhaps as the British historian Denis Mack Smith, whose work focuses on the history of Italy from the Risorgimento to the present day. He graduated at Cambridge, a member of the British Academy of Wolfson College (University of Cambridge), of All Souls College (Oxford University) and the American Academy of Arts and Sciences, he was a collaborator of Benedetto Croce and Grand Officer of the Order Merit of the Italian Republic. In a series of essays, Mack Smith analyzed the most prominent figures of the unification process (Garibaldi, Cavour, Mazzini) and the circumstances in which they moved. In particular, in the book "Cavour and Garibaldi" (1954), he painted portraits of the two statists, which frankly differed by the hagiographic descriptions widely diffused in Italy.
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Teimuraz's most elaborate and painful poem, however, was his first, The Book and Passion of Queen Ketevan (წიგნი და წამება ქეთევან დედოფლისა, ts'igni da ts'ameba ketevan dedoplisa) written in 1625, seven months after his mother, Ketevan, was martyred in Shiraz on September 13, 1624. The poem, which in the words of Professor Donald Rayfield proves that "whatever Georgia lost in the king, it gained in the poet", is influenced by the medieval Georgian hagiographic genre, vividly describing the tortures to which the queen mother is subjected after she refuses to follow Shah Abbas's order to renounce Christianity. Teimuraz quotes her prayer to the Holy Trinity and the Archangel Gabriel for the strength to endure and spares the reader nothing of the horrors of Ketevan's execution. Teimuraz's immediate source were the eyewitnesses of the event, the Augustinian missionaries from Iran, who brought the king his mother's remains.
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But, obviously, these measures were applied without much success, and at least in the 12th century, prostitution was not only voluntary. Attempts to limit prostitution geographically were also futile even in Constantinople - founded even under Constantine the Great Lupanar was empty, and under the emperor Theophilos (829-843) the building was transferred to the hospital. Women whose activities involved trading of their bodies also included mime artists, performers on flute, and singers at weddings or banquets. According to the Byzantines, engaging in secular art is not befitting an honest man, and women of these professions were considered prostitutes of a separate kind. The lower class prostitutes were considered to be maidservants in taverns and xenodochiums, about which, according to the tradition dating from ancient times, it was believed that they should satisfy all the needs of the guests.. A frequent topos of Byzantine hagiographic literature was the spiritual degeneration of the “harlot," who, repenting, "acquired holiness for herself.
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Madonna and Child with Saint Anne, 1340-45, Princeton University Art Museum Francesco Traini was an Italian painter who was documented as working from 1321 to ca 1365 in Pisa and Bologna. He appears to have been a follower of Andrea Orcagna to judge by only one work known to be by Traini: in 1345 he signed and dated a polyptych of the Pisan church of S. Caterina, showing Saint Dominic and a predella showing eight hagiographic scenes from the saint's life, now in the Museo Nazionale, Pisa. Most scholars attribute many of the huge frescoes of the Camposanto Monumentale in Pisa to Traini, including the Last Judgement, Inferno, Legends of the Hermits and, the famous Il Trionfo della Morte (the Triumph of Death). There are Traini paintings at the Princeton University Art Museum, Ackland Art Museum, and an Allegorical Representation of Crucifixion with Saints Andrew and Paul at the Carnegie Art Museum.
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In a letter to LDS Church president Heber J. Grant and other church officials, Roberts urged "all the brethren herein addressed becoming familiar with these Book of Mormon problems, and finding the answer for them, as it is a matter that will concern the faith of the Youth of the Church now as also in the future, as well as such casual inquirers as may come to us from the outside world." December 29, 1921 in Studies of the Book of Mormon, 47. See Brigham D. Madsen, "Reflections on LDS Disbelief in the Book of Mormon as History", Dialogue: A Journal of Mormon Thought 30 (Fall 1997), 87–89. Fawn M. Brodie, the first important historian to write a non-hagiographic biography of Joseph Smith,"Bernard DeVoto considered it Brodie's distinction 'that she has raised writing about Mormonism to the dignity of history for the first time.'" Givens (2002), By the Hand of Mormon, 162.
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Modern sculptures representing Jimena and her husband In 1103 she signed a document in the Monastery of San Pedro of Cardeña for the sale of a monastery that she owned to two canons of Burgos, although this fact does not mean that Jimena would have lived in the abbey during her old age, as was the legend maintained by the monastery until the 18th century in the hagiographic texts known as The Legend of Cardeña. It is more likely that she lived her last years in Burgos or in a nearby outlying area. She died sometime between August 29 of 1113 and 1116, probably in that final year. Of her three children, Diego was killed in battle fighting under Alfonso VI in 1097, Cristina married Ramiro Sánchez of Monzón and became mother of king García Ramírez of Navarre, while Maria was successively wife of a prince of Aragón and Ramon Berenguer III, Count of Barcelona.
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This Is Spinal TapOfficially stylized as This Is Spin̈al Tap: A Rockumentary by Martin Di Bergi, with a non-functional heavy metal umlaut over the letter n --n-diaeresis--and a dotless letter i. (stylized as This Is Spın̈al Tap: A Rockumentary by Martin Di Bergi) is a 1984 American mockumentary film co- written and directed by Rob Reiner in his directorial debut. It stars Christopher Guest, Michael McKean, and Harry Shearer as members of the fictional English heavy metal band Spinal Tap (who are characterized as "one of England's loudest bands"), and Reiner as Martin "Marty" Di Bergi, a documentary filmmaker who follows them on their American tour. The film satirizes the behavior and musical pretensions of rock bands and the hagiographic tendencies of rock documentaries such as The Song Remains the Same (1976), and The Last Waltz (1978) and follows the similar All You Need Is Cash (1978) by The Rutles.
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After the death of her father-in-law Rana Sanga, Vikram Singh became the ruler of Mewar. According to a popular legend, her in-laws tried many times to execute her, such as sending Meera a glass of poison and telling her it was nectar or sending her a basket with a snake instead of flowers. According to the hagiographic legends, she was not harmed in either case, with the snake miraculously becoming a Krishna idol (or a garland of flowers depending on the version). In another version of these legends, she is asked by Vikram Singh to go drown herself, which she tries but she finds herself floating on water.Usha Nilsson (1997), Mira bai, Sahitya Akademi, , pages 16-17 Yet another legend states that the Mughal emperor Akbar came with Tansen to visit Meera and presented a pearl necklace, but scholars doubt this ever happened because Tansen joined Akbar's court in 1562, 15 years after she died.
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Hamza Boubakeur or Hamza Al-Sid-Boubakeur, born on 15 June 1912 in Geryville (then French Algeria) as Aboubakeur ben Hamza ben Kadour, deceased on 4 February 1995 in Paris, was a French politician and Muslim cleric.Si Hamza Boubakeur, Directeur de l’Institut Musulman de la Mosquée de Paris de 1957 à 1982, on the website of the Great Mosque of Paris (a rather hagiographic biography)Hamza Al-Sid-Boubakeur, on the website of the French National Assembly He comes from the great Arab Family of the Ouled Sidi Cheikh which fought against the French. He is a descendant of both the fierce warrior Sidi Kaddour Ben Hamza and the great soufi master Sidi Abdelkader Ben Muhammed known as "Sidi Cheikh". He was appointed (di)rector of the Great Mosque of Paris by SFIO Prime Minister Guy Mollet in 1957, replacing Si Kaddour Benghabrit, and kept this position until the appointment of Sheikh Abbas Bencheikh el Hocine in 1982.
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The expression Acta martyrum, in general applies to all narrative texts about the death of the martyrs; but it possesses a more precise and restricted meaning, when referring, in technical terms, to the official records of the processes and conviction. These official records were shorthands and were transcribed by the officials of the court chancery (notarius exceptor) to be preserve in its archives; because of this relationship with the court of the proconsul, they were also called "proconsulares" (Acta proconsularia). Once the distinction is made, the name of the act is reserved for the verbal processes (like, for example, Acta martyrum Scyllitanorum) while the references relating to the martyrs, the name of passio is applied, in all of its diverse form ( gesta, martyrium, legenda). Such a distinction is also justified by the different purpose and nature of both type of documents; the records are destitute of all hagiographic character, while the Passions are characterized by their purpose and edifying religious sense.
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The travels of Teresa and Robert Shirley were recorded in many contemporaneous English, Italian, Latin and Spanish sources,. including eyewitness accounts.. According to Penelope Tuson, the main sources that deal with Teresa's life are the "predictably semi-hagiographic" accounts stored in the archives of the Vatican and the Carmelite order.. These Vatican and Carmelite sources were compiled, edited and published by Herbert Chick in 1939 in his Chronicle of the Carmelites in Persia.; . Though the Chronicle of the Carmelites in Persia evidently portrays a positive image of Teresa, Tuson notes that the accounts are "patchy" and "contradictory" on some occasions.. Furthermore, the narrative is considered to be from the viewpoint of European Catholicism.. Other sources that help create a modern scholarly account of Teresa include the only document she is known to have written in English (a petition to King James I of England 1603–1625), paintings, and to a lesser extent, official letters signed by King (Shah) Abbas the Great (1588–1629)..
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These three were famous for roaming the world and persuading people to search for Daoist immortality. Their encounters were favorite topics not only of hagiographic works, but also of poems and plays. Although Zhongli and Lü have enjoyed a more durable popularity, Liu plays an eminent role in a number of stories. For example, the semi-vernacular Ningyang Dong zhenren yuxian ji 凝陽董真人遇仙記 "Records of the Perfected Person Dong Ningyang's Encounters with Immortals", which tells the tale of a Jurchen soldier, Dong Shouzhi 董守志 (1160-1227), who repeatedly received visits and instructions from Liu, Lü, and Zhongli, and started a new Daoist school (Goossaert 2008: 687). Scholars are uncertain about the dates of Liu Haichan's life, and have said he lived in the 10th century (Giles 1897: 505), Five Dynasties Period (907-960) (Pas and Leung 1998: 211), floruit 1031 (Boltz 1987: 64), and died before or circa 1050 (Needham, Ho, and Lu 1976: 202; Robinet 1997: 225).
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The historical town centre bounded by its ramparts Although the date of the Christianization of the city is not known with certainty, it is known that the first evangelizers and prelates were within the hagiographic tradition which is attested by the participation of Nectarius, the first historical Bishop of Avignon on 29 November 439, in the regional council in the Cathedral of Riez assisted by the 13 bishops of the three provinces of Arles. The memory of St. Eucherius still clings to three vast caves near the village of Beaumont whither, it is said, the people of Lyon had to go in search of him in 434 when they sought him to make him their archbishop. In November 441 Nectarius of Avignon, accompanied by his deacon Fontidius, participated in the Council of Orange convened and chaired by Hilary of Arles where the Council Fathers defined the right of asylum. In the following year, together with his assistants Fonteius and Saturninus, he was at the first Council of Vaison with 17 bishops representing the Seven Provinces.
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The German author Franz Kurowski covered "panzer aces" in several of his hagiographic accounts. Published in the U.S. by J.J. Fedorowicz Publishing in the 1990s and by Stackpole Books in the 2010s, his popular series Panzer Aces describes fictionalised careers of highly-decorated German soldiers during World War II. A veteran of the Eastern front (as a member of a propaganda company), Kurowski is one of the authors who "have picked up and disseminated the myths of the Wehrmacht in a wide variety of popular publications that romanticize the German struggle in Russia", according to The Myth of the Eastern Front by historians Ronald Smelser and Edward Davies. The most famous German "panzer ace", Michael Wittmann, is credited by Kurowski as having destroyed 60 tanks and nearly as many anti-tank guns in the course of a few days near Kiev in November 1943. According to historian Steven Zaloga, Wittman was credited with about 135 tanks destroyed – although 120 of those were made on the Eastern Front from a Tiger tank.
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60 Eventually a painter confessed on his deathbed that he had been instructed by a clergyman to remove the crown. This may have been motivated by the fact that the gold paint was flaking off of the crown, leaving it looking dilapidated. But according to the historian David Brading, "the decision to remove rather than replace the crown was no doubt inspired by a desire to 'modernize' the image and reinforce its similarity to the nineteenth-century images of the Immaculate Conception which were exhibited at Lourdes and elsewhere ... What is rarely mentioned is that the frame which surrounded the canvas was adjusted to leave almost no space above the Virgin's head, thereby obscuring the effects of the erasure."Brading (2002), Mexican Phoenix, p. 307 An 18th-century hagiographic painting of God the Father fashioning the image A different crown was installed to the image. On February 8, 1887, a Papal bull from Pope Leo XIII granted permission a Canonical Coronation of the image, which occurred on October 12, 1895.
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W H McLeod, a scholar with former missionary links, considered a portion of the hagiographic Janamsakhis of the Sikh gurus, though popular among Sikhs, as stories with myth and miracles, discounting some entirely, considering some as improbable, and some as merely possible, placing 87 of 124 sakhis in these categories. The remaining 37 he categorized as probable or established. McLeod considered the Guru Nanak of the janam-sakhis was the one "of legend and of faith, seen through the eyes of popular piety" decades after his death, distilling what he considered an accurate portrait of Guru Nanak in three paragraphs. McLeod's textual criticism, his empirical examination of genealogical and geographical evidence, examination of the consistency between the Sikh texts and their versions, philological analysis of historic Sikh literature, search for corroborating evidence in external sources and other critical studies have been influential popular among the Western academics and Indian scholars working outside India, but highly controversial within the Sikh community, and prompting a reaction similar to that of other faith communities.
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After a few years in Royal Navy service she was scrapped in Sunderland in 1949. Lody was also the subject of literary and stage works; a hagiographic biographical account, Lody – Ein Weg um Ehre (Lody – One Way to Honour), was published by Hans Fuchs in 1936 and a play called Lody: vom Leben und Sterben eines deutschen Offiziers (Lody: the life and death of a German officer), by Walter Heuer, premiered on Germany's National Heroes' Day in 1937. It depicts Lody as brave and patriotic but clumsy, leaving a trail of clues behind him as he travels in the UK: wearing clothes marked "Made in Germany", writing naval secrets on the back of a bus ticket which he loses and a Scotland Yard detective finds, coming to attention when an orchestra in London plays the German naval anthem, arousing suspicion when he calls for German wine while writing secret reports to Berlin, and leaving incriminating letters in the pockets of suits which he sends to be pressed. Lody is arrested in London and sentenced to death.
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His book was described as "the best book on Savonarola ever written in any language". After other works on various topics of religious and political Italian history of the fifteenth and the sixteenth century, in 2011 he returned to Savonarola with an important biography entitled “Savonarola: The Rise and Fall of a Renaissance Prophet”. This book incorporated the outcomes of the many publications which had appeared in the previous decades and went well beyond the traditional hagiographic or biased approaches of nineteenth- and twentieth-century biographies. Weinstein said in an interview that in that book he wanted to share two historical lessons he had learned: "one, the inadequacy of historical labels such as “medieval” and “modern,” and the limitation of moral judgments—such as “saint,” “fanatic,” “charlatan,” and “demagogue”" and "two, the complex psychological, social, political and ideological reasons behind peoples’ belief in and rejection of their heroes and leaders." In 2016 he received the Helen & Howard R. Marraro Prize, awarded by the American Historical Association, for the book “The Duke’s Assassin” by Stefano Dall’Aglio, which he translated from the Italian.
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Because of the resulting complex relationship between Christian and chivalric ideals in Sir Isumbras, literary criticism of the romance over the past several decades has been dominated by questions over its generic identity. One of the first scholars to explore the similarities between Sir Isumbras and St. Eustace was Laurel Braswell. In her 1965 article, “Sir Isumbras and the Legend of Saint Eustace,” Braswell critiques William of Nassington's dismissal of the tale as “veyn carping” and argued that it had actually been transliterated from the hagiographic material.Laurel Braswell, "Sir Isumbras and the Legend of Saint Eustace," Medieval Studies 27 (1965), 128-51. However, unlike later scholars, she does not find the reworking of the material problematic, calling the story “an artistic synthesis.” Braswell, 151. A few years later, in his 1969 book The Middle English Romances of the Thirteenth and Fourteenth Centuries, Dieter Mehl included Sir Isumbras in a sub-category of tales he labeled “homiletic romances.”Dieter Mehl, The Middle English Romances of the Thirteenth and Fourteenth Centuries, (New York: Barnes and Noble, Inc.
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There are a number of works which are useful to a student of Carlist history during Francoism, but intended rather as studies on philosophy and political science. The Progressist perspective, overrepresented in historiography, is hardly present here; the only work noted is a treaty by the claimant himself (de Borbón 1977).Carlos Hugo de Borbón Parma, La via carlista al socialismo autogestionario: el proyecto carlista de socialismo democrático, Barcelona 1977, On the other hand, there are abundant studies dedicated to Traditionalist thinkers of the era and written almost entirely from hagiographic or at least sympathetic positions. Elías de Tejada was dedicated a book by Ayuso (1994)Miguel Ayuso Torres, La filosofía jurídica y política de Francisco Elías de Tejada, Madrid 1994, and a one edited by Sánchez (1995);Angel Sanchez de la Torre (ed.), Francisco Elías de Tejada, Madrid 1995, ; Bernardino Montejano, Las Españas Americanas según Elías de Tejada, pp. 109-119, Emilio Suñe Llinas, Filosofía política y ciencia política: en homenaje a Francisco Elías de Tejada, pp. 25-48, Pablo Badillo O’Farrell, Elías de Tejada como historiador de las ideas políticas, pp.
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Late in life, when Díaz del Castillo was 84 years old and living in his encomienda estates in Guatemala, he wrote The True History of the Conquest of New Spain to defend the story of the common-soldier conquistador within the histories about the Spanish conquest of Mexico. He presents his narrative as an alternative to the critical writings of Bartolomé de Las Casas, whose Indian-native histories emphasized the cruelty of the conquest, as well as the histories of the hagiographic biographers of Hernán Cortés (specifically that of Francisco López de Gómara, who Díaz del Castillo believed minimized the role of the 700 enlisted soldiers instrumental to conquering the Aztec Empire). That said, Díaz del Castillo strongly defended the actions of the conquistadors, whilst emphasising their humanity and honesty in his eyewitness narrative, which he summarised as this: "We went there to serve God, and also to get rich." The history is occasionally uncharitable about Cortés; like other professional soldiers who participated in the Conquest of New Spain, Díaz del Castillo found himself among the ruins of Tenochtitlán only slightly wealthier than when he arrived to Mexico.
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The Wasp, July 8, 1881, depicting a comet with a skull about to strike railroad tycoons Leland Stanford and Collis Potter Huntington, shown robbing the graves of the Mussel Slough victims The Mussel Slough affair was seized upon by newspaper editors as well as a number of popular writers soon after the tragic shootout, as an example of corporate greed and the abuses of freewheeling market capitalism around the start of the 20th century. Muckraking novels such as W. C. Morrow's Blood-Money (1882) and Charles Cyril Post's Driven from Sea to Sea; or, Just A' Campin (1884) exaggerate the fault of the railroad for the events as they unfolded in San Joaquin and romanticize the ranchers according to a Jeffersonian agrarian ideal. Ambrose Bierce attempted to lionize Crow, calling him "this bravest of Americans." Later novels depicting the affair, such as the philosopher Josiah Royce's The Feud of Oakfield Creek (1887) and novelist Frank Norris' The Octopus (1901) are slightly less hagiographic in their portrayals of the Mussel Slough ranchers, but nevertheless give a fairly one-sided, anti- railroad view of the Mussel Slough affair.
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60–66 of the Introduction to his critical, annotated edition, Domenico Bernini, The Life of Gian Lorenzo Bernini, University Park, Penn State U Press, 2011.See also the same author's article, 'Breaking Through the Bernini Myth' in the online journal, Berfrois, 11 October 2012: but he and his artistic production should not be reduced simply to instruments of the papacy and its political-doctrinal programs, an impression that is at times communicated by the works of the three most eminent Bernini scholars of the previous generation, Rudolf Wittkower, Howard Hibbard, and Irving Lavin. As Tomaso Montanari's recent revisionist monograph, La libertà di Bernini (Turin: Einaudi, 2016) argues and Franco Mormando's anti-hagiographic biography, Bernini: His Life and His Rome (Chicago: University of Chicago Press, 2011), illustrates, Bernini and his artistic vision maintained a certain degree of freedom from the mindset and mores of Counter-Reformation Roman Catholicism.Regarding Hibbard's classic book on Bernini (Bernini [New York: Penguin, 1965]), often cited as a leading authority, though still a valuable resource, it has never been updated since its original publication and the author's premature death; a vast amount of new information about Bernini has surfaced since then.
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Bakhtin (1984). p. 203 There is a great diversity of discursive styles characterised by their orientation toward another's discourse, which Bakhtin calls double-voiced discourse. The diversity is underscored by the continual sudden transition from one style to another: "from parody to internal polemic, from polemic to hidden dialogue, from hidden dialogue to stylization in serene hagiographic tones, then back to parodistic narration, and finally to an extremely intense open dialogue... All this is interwoven with the deliberately dull thread of informative documentary discourse..." But even this dry documentary discourse registers "the bright reflections or dense shadows of nearby utterances".Bakhtin (1984). p. 203 In the monological novel, the author's ultimate semantic authority is always exerted over whatever discourse types are introduced. Intensifying the accents of others' discourse only serves the ultimate purpose of accentuating the author's own ideological concerns; the outcome of the struggle for dominance between voices is decided in advance; sooner or later everything is gathered together in a single voice representing that of the author. Dostoevsky goes in the opposite direction: his artistic purposes are served by the activation and intensification of autonomous voices in their relation to each other.
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According to the account of the Miracles, the first miraculous intervention of Saint Demetrius caused the Strymonitai to halt and turn back once they were three miles from the city walls; the reasons for this defection are unknown, but it effectively left only the Rhynchinoi and the Sagoudatai to carry the brunt of the fighting. Due to the hagiographic nature of the Miracles, and the use of common literary topoi, gleaning details about the fighting from the account is difficult; certainly the siege engines provided by the Drougoubitai are not mentioned as playing any particular role in the events. Over three days, from 25 until 27 July, the Slavs launched attacks on the city walls but were repelled by the defenders, with the aid, according to the Miracles, of Saint Demetrius himself, who intervened numerous times to repel the assaults. Most notably he is recorded as appearing in person, on foot and bearing a cudgel, to repel an attack by the Drougoubitai against a postern at a place called Arktos—an event which some modern commentators have interpreted as indicating that the Slavs penetrated into the city.
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The accounts of subsequent events in the primary sources (Theophanes the Confessor, Michael the Syrian, and al-Tabari) differ on the details, but the general course of the campaign can be reconstructed. According to Warren Treadgold, the Byzantine effort seems to have been led by Irene's chief minister, the eunuch Staurakios, whose strategy was to avoid an immediate confrontation with Harun's huge army, but wait until it had split up and advanced to meet its various detachments independently. The Thracesians under Lachanodrakon confronted al-Barmaki at a place called Darenos, but were defeated and suffered heavy losses (15,000 men according to Theophanes, 10,000 according to Michael the Syrian). The outcome of al-Rabi's siege of Nakoleia is unclear, but he was probably defeated; Theophanes's phrasing may imply that the town was taken, but Michael the Syrian reports that the Arabs suffered great losses and failed to capture it, a version of events confirmed by hagiographic sources.. Al-Tabari reports that part of the main army under Yazid ibn Mazyad al-Shaybani met a Byzantine force led by a certain Niketas who was "count of counts" (perhaps the Count of the Opsician Theme), probably somewhere near Nicaea.
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In the archaeological community, the Battle of Jericho has been thoroughly studied, and the consensus of modern scholars is the battles described in the Book of Joshua are not realistic, are not supported by the archeological record, and are not consistent with other texts in the Bible; for example, the Book of Joshua (chapter 10) describes the extermination of the Canaanite tribes, yet at a later time Judges 1:1-2:5 suggests that the extermination was not complete.Ehrlich, pp 117-119 Historian Paul Copan and philosopher Matthew Flannagan say the violent texts of ḥerem warfare are "hagiographic hyperbole", a kind of historical writing found in the Book of Joshua and other Near Eastern works of the same era and are not intended to be literal, contain hyperbole, formulaic language, and literary expressions for rhetorical effect—like when sports teams use the language of “totally slaughtering” their opponents. John Gammie concurs, saying the Bible verses about "utterly destroying" the enemy are more about pure religious devotion than an actual record of killing people. Gammie references Deuteronomy 7:2-5 in which Moses presents ḥerem as a precondition for Israel to occupy the land with two stipulations: one is a statement against intermarriage (vv.
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From this experience, and subsequent studies (see specific paragraph), Lombroso formulated the assumption that "violence was a good indicator of barbarism, barbarism, and in turn was a good indicator of racial degeneration" Such racist theories, which may include the view that the generally lower incidence of murders in the eastern half of Sicily was at the local presence of the "richest Aryan blood" ave been branded by Duggan as "a paradigmatic example of the power of prejudice in shaping the supposed impartial observation". Duggan turns his critical attention also to the construction of the mythology of the Risorgimento, as defined through the words of Francesco Crispi "religion of the country (which we need to give) the greatest solemnity, the maximum popularity". British historian believes that the idealization of the unified movement was consciously pursued through the exaltation of the figures of Vittorio Emanuele II and Garibaldi, as a catalyst and homogenization of the various and often conflicting, monarchical and republican, federal and unitary, conservative and radicals trends. This myth was sustained by a steady stream of hagiographic literature, especially after the death of two characters (1878 and 1882, respectively) and an equally conspicuous and in many cases forced the construction of monuments.
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