It's a generous impulse, yet it makes for a somewhat uniform, hagiographical tone, which favors dignity over complexity.
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Maybe that is the not-so-subtle message telegraphed by Chris Harcum's hagiographical play about a certain denizen of the New York theater scene.
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But the commission requires an almost hagiographical slant: he asks the Boy to depict himself and his family in paradise and his enemies in hell.
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Castro's critics have kept a low profile during the official nine-day mourning period that ends Sunday, but dissident writer Yoani Sanchez took to Twitter to criticize the hagiographical tributes.
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One character specializes in films about Aran Island crafts and "hagiographical television documentaries called 'Talking to Giants,'" in which he sits down with the likes of Freddie Ayer, Isaiah Berlin and Hans Küng.
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On April 10th the commission ruled that a hagiographical film biopic about Mr Modi cannot be released until after the election, and also that "NaMo TV", a mysterious new satellite channel, must be counted as pro-Modi advertising.
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A hagiographical life was written shortly after his death, and he was quickly hailed as a saint.
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The Acts of Narsai is a hagiographical text composed in the middle of the 5th century which pertains to the priest Narsai.
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Methodios was indeed well-educated; engaged in both copying and writing of manuscripts. His individual works included polemica, hagiographical and liturgical works, sermons and poetry.
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Saint Sophia of Rome is venerated as a Christian martyr. She is identified in hagiographical tradition with the figure of Sophia of Milan, the mother of Saints Faith, Hope and Charity, whose veneration is attested for the 6th century. However, there are conflicting hagiographical traditions; one tradition makes Sophia herself a martyr under the Diocletian Persecution (303/4). This conflicts with the much more widespread hagiographical tradition (BHL 2966, also extant in Greek, Armenian and Georgian versions) placing Sophia, the mother of Faith, Hope and Charity, in the time of Diocletian (early 2nd century) and reporting her dying not as a martyr but mourning for her martyred daughters.
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Eschau, 1470) There is a hagiographical tradition, dating to the late 6th century,V. Saxer, "Sophia v. Rom" in: Lexikon für Theologie und Kirche vol. 9 (1993), 733f.
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"First night", The Times, 23 January 2009, p. 34 and by The Daily Telegraph as, in parts, "hagiographical twaddle",Spencer, Charles. "Theatre", The Daily Telegraph 23 January 2009, p.
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In the Exeter martyrology, Branwalator is described as the son of the Cornish king, Kenen. This is the main source of hagiographical information regarding this saint, which otherwise is sparse.
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The folkloric origin of this tale explains the stark differences between this work and canonical hagiographical works. In 1547 Peter and Fevronia were canonized and the tale started to be interpreted as a hagiographical piece. It was not, however, included in the Great Menaion Reader (Velikie Minei Chetii in Russian) because of its unconventional form and largely secular contents. Soviet scholars have looked at The Tale of Peter and Fevronia as the initial stage of the secularization of Russian literature.
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The hagiographical text, The Life of St. George the Anchorite, mentions that the "Atsingani" were called on by Constantine to help rid his forests of the wild animals which were killing off his livestock.
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Abuladze published critical editions of all major Georgian hagiographical works in the monumental series of Works of Old Georgian Hagiographical Literature (ძველი ქართული აგიოგრაფიული ლიტერატურის ძეგლები). Having taken a special interest in Armenian sources, he edited the medieval Armenian adaptation of the Georgian Chronicles. He also discovered and studied the ancient Old Udi script (1937) and compiled Dictionary of the Old Georgian Language (ძველი ქართული ენის ლექსიკონი; appeared posthumously in 1973).Rapp, Stephen H. (2003), Studies In Medieval Georgian Historiography: Early Texts And Eurasian Contexts, p. 16.
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In the local language, Malayalam, Kalady means "footprint." The village was previously called Sasalam.Kalady Devaswom official web site www.thrikkaladyappan.orgSivarahasyam (Epic) on birth of Shankaracharya Almost all traditional and hagiographical sources maintain that Kalady was Shankara's birthplace.
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348) in the 4th century. Monastic ideals spread from Egypt to Western Europe in the 5th and 6th centuries through hagiographical literature such as the Life of Anthony.Lawrence Medieval Monasticism pp. 10–13 Benedict of Nursia (d.
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The Codices of Berat are eminently important for the global community and as well the development of ancient biblical, liturgical and hagiographical literature. Therefore, it was inscribed on the UNESCO's Memory of the World Register in 2005.
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Mathilde founded several spiritual institutions and women's convents. She was considered to be extremely pious, righteous and charitable. Mathilde’s two hagiographical biographies and The Deeds of the Saxons serve as authoritative sources about her life and work.
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He translated hagiographical works into Serbian.Pavlikianov, p. 118 He had a brother, Nikola, who in 1385 donated the monastery of Mesonesiotissa near Edessa, together with villages, churches and other property to the Saint Paul monastery of Arsenije.Angold, pp.
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218–219, 233. Nevertheless, there is also reason to suspect that the account is little more than a collection of well-known hagiographical elements,Pinner (2010) p. 64; Ridyard (2008) pp. 212–213; Cavill (2003); Smyth (2002) p.
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A History of Indian Literature, Volume 2, p. 260. Motilal Banarsidass Publisher Other later hagiographical texts include the Buddhavaṃsa, the Cariyāpiṭaka and the Vimanavatthu (as well as its Chinese parallel, the Vimānāvadāna).Norman, Kenneth Roy (1983). Pali Literature.
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Briefwechsel mit Frauen, Freiburg 1956; In examining the various stages of Ignatius' development, he applied critical historical method to the surviving documents rather than a hagiographical approach. In this sense Rahner's work is considered a modern turning point in research on Ignatius.
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The Chaitanya Bhagavata—written by Vrindavana Dasa—is the earliest hagiographical work on the Vaishnava saint Chaitanya Mahaprabhu. Chaitanya is considered by his followers to be an incarnation of Radha and Krishna combined, and is a pivotal figure of the Hindu sect Gaudiya Vaishnavism.
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Muirchú is most certainly referring to the same Cogitosus who wrote a hagiographical Life of St. Bridget in the earlier seventh century. If Muirchú is to be believed, this would make him one of the earliest Irish hagiographers of any saint, second to Cogitosus.
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According to the hagiographical material, Maurice was an Egyptian, born in AD 250 in Thebes, an ancient city in Upper Egypt that was the capital of the New Kingdom of Egypt (1575-1069 BC). He was brought up in the region of Thebes (Luxor).
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He also leads the Diocesan iconographical school inspired by Byzantine and Serbian medieval fresco painting and by Fr. Stamatis Skliris. Bishop Maksim's scholarly books, studies, and articles include essays on Holy Fathers and Saints; he has also written on the hagiographical and iconographical themes.
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He later decided to leave the Empire entirely and took refuge in the monastery of Santa Maria della Celestia in the Republic of Venice. He died there on 7 August 1248. His body was returned to Padua in 1260. In the following century, a hagiographical tradition developed.
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Also, everyone concerned was a Benedictine. Ingulph, who died in 1109, was secretary to William I, who made him Abbot of Crowland in 1086. A hagiographical account of his miracles was produced at the Abbey of Saint Wandrille before 1066. Among the miracles are two pertaining to childbirth and children.
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The Jain Puranas, notably, the Triṣaṣṭiśalākāpuruṣacarita of Hemachandra, narrate hagiographical accounts of nine Baladevas or Balabhadras who are believed to be śalākāpuruṣas (literally torch-bearers, great personalities). Balarama was the ninth one., p. 5 Balarama along with Krishna are considered as cousins of the revered Tirthankara Neminatha (Aristanemi) by Jains.
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The diocese of Glasgow became important in the 12th century. It was organized by King David I of Scotland and John, Bishop of Glasgow. There had been an earlier religious site the exact age of which is unknown. According to doubtful hagiographical tradition, this ecclesiastical site had been established by Saint Kentigern.
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In the Middle Ages, Honaratus was the object of a pilgrimage in the Arles region, especially around Lérins Abbey, because of the writings in Occitan of Raymond Féraud (or Raimon Feraud), a monk who composed a hagiographical life for him around 1300 in Roquesteron.Un Dragon réapparaît en Provençe... (fin) . Retrieved 2012-03-04.
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In 1955 Hennique published a moving book of memories of her father. This biography, written towards the end of her life, was anecdotal and at times hagiographical. However, it is the most detailed study available, and informative about his links with the Théâtre Libre and the Académie Goncourt, and with contemporary naturalist writers.
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She adopted herself Narjis when she came to Arabia.Book of Occultation Biharul Anwar, Allama Muhammad Baqir Majalisi, pp. 11–13 Aside from Shia works, almost nothing is known about the life of this Imam. In the biographies of Mahdi written by Shi'is themselves, it is hard to draw a line between hagiographical and historical works.
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The 1719 biography, La vie de Monsieur Benoit de Spinosa is generally attributed to him, following Charles Levier. Internal evidence shows it was a production of the period immediately after Spinoza's death. It is hagiographical in tone and publicizes Spinozism. Pierre Bayle drew on it, in manuscript, access being provided by Jan Rieuwertsz junior.
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8 for king lists; vol. II, part i, pp. 356, 368 for hagiographical references; discussion of this tradition, and alternative attributions of the baptism, in Fairweather 2014, pp.140-154. He most likely arrived in Sweden soon after the year 1000 and conducted extensive missions in Götaland and Svealand.See Fairweather 2014, pp. 181-194.
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Juana de Aza is the name gradually developed in hagiographical tradition for the mother of Saint Dominic. In the final form of this tradition, she is said to have been born in about 1135 in Haza and to have died at Caleruega (Dominic's birthplace) on 4 August 1205. Juana de Aza was beatified in 1828.
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The accumulation of followers does not increase the authority of the source. During the persecution of Decius the virgin St. Agatha suffered martyrdom.Agatha is known from the Passio S. Agathae, a hagiographical work written between the second half of the fifth century and before the eighth century. She was not, of course, a cleric.
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Alcuin, roof figure, Museum of History of Arts, Vienna. Alcuin was born in Northumbria, presumably sometime in the 730s. Virtually nothing is known of his parents, family background, or origin. In common hagiographical fashion, the Vita Alcuini asserts that Alcuin was "of noble English stock", and this statement has usually been accepted by scholars.
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Masada was last occupied during the Byzantine period, when a small church was established at the site. The church was part of a monastic settlement identified with the monastery of Marda known from hagiographical literature.Yizhar Hirschfeld. The Monastery of Marda: Masada in the Byzantine Period, Bulletin of the Anglo-Israel Archaeological Society; 2001/2002, Vol.
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There is almost no verifiable information about Barbora's short life, which is shrouded by various hagiographical narratives. She was the only child born into a noble family of Umiastowskis. Her mother died early and she had a strict stepmother. Local people tell stories about her care for the sick and generosity for the beggars.
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Although Bede is mainly studied as an historian now, in his time his works on grammar, chronology, and biblical studies were as important as his historical and hagiographical works. The non-historical works contributed greatly to the Carolingian renaissance. He has been credited with writing a penitential, though his authorship of this work is disputed.
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Saint Procopius of Sázava (died March 25, 1053) was a Bohemian canon and hermit, canonized as a saint of the Catholic church in 1204. Little about his life is known with certainty. According to hagiographical tradition, he was born in 970, in a Central Bohemian village near Kouřim. He studied in Prague and was ordained there.
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According to traditional accounts, the lamdré teachings were originally bestowed upon Virūpa, an Indian monk, by the tantric deity Nairātmyā. By practicing the instructions given to him, Virūpa is said to have realized enlightenment.Stearns, C. (2001). Luminous Lives, 9 Hagiographical accounts of Virūpa’s exploits record outrageous events, including binge drinking, seducing women, and destroying non-Buddhist (Skt.
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It is built of irregular stone blocks and brick embedded in thick layers of mortar. The surrounding monastery complex is enclosed by walls. The frescoes in the church are famous examples of Komnenian-era Byzantine art, depicting scenes from the Passion of Christ and various hagiographical illustrations. Similar compositions appear in the Latomou Monastery in Thessaloniki.
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Ge Xuan breathing fire as depicted in a 1503 painting by Guo Xu Ge Xuan became a distinctive "Master of Esoterica" (excelled at breathing exercises). These exercises were dependent on a particular diet that avoided consuming grains and alcohol. There are numerable unearthly tales in the hagiographical life of Ge Xuan. The most common legends include his supernatural gifts.
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On 28 March 1627, while collecting materials for what would become the Annals of the Four Masters, Mícheál Ó Cléirigh made use of some hagiographical material written by him, since lost. (Walsh, 1996). Ó Muraíle (2007, p. 22) identifies this text as Ionnarba Mochuda a Rathain (The Banishment of St Mochuda from Rahan)—see Mo Chutu of Lismore.
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Between 1109 and 1120 he also wrote the Meditations, 476 proverb-like sayings that characterized the wisdom of solitary, monastic life.These are printed in Un Chartreux (Maurice Laporte), Guiges Ier: Les Méditations (Recueil de pensées), (Sources Chrétiennes 308). In addition, some lettersNine letters of Guigo I are printed in Sources Chretiennes 88. and a hagiographical piece survive.
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Additionally, several Irish calendars relating to the feastdays of Christian saints (sometimes called martyrologies or feastologies) contained abbreviated synopses of saint's lives, which were compiled from many different sources. Notable examples include the Martyrology of Tallaght and the Félire Óengusso. Such hagiographical calendars were important in establishing lists of native Irish saints, in imitation of continental calendars.
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Kaleb, a name derived from the Biblical character Caleb, is his given name; on both his coins and inscriptions he left at Axum, as well as Ethiopian hagiographical sources and king lists, he refers to himself as the son of Tazena.S. C. Munro-Hay, Aksum: An African Civilization of Late Antiquity (Edinburgh: University Press, 1991), p. 84.
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Vithoba, the patron god of Damaji Damaji's chief hagiographical account is found in the Bhaktavijaya by Mahipati (1715 - 1790). Damaji was the revenue official of the Muslim king (sultan/ badshah) of Bidar (see Bahmani Sultanate). He is described as "generous, wise and brave". He lived in Mangalvedhe, near Pandharpur - where the chief temple of Vithoba stands.
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One of the main sources of Adelaide's life is the Vita Adelheidis virginis. The vita is a hagiographical source which also includes information on Adelaide's family and the convent of Vilich itself. It was written around 1057 by Bertha with the aid of contemporary witnesses. Bertha appears to have written the Vita before entering the convent of Vilich.
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Gwyar is named as a female, a daughter of Amlawdd Wledig, in one version of the hagiographical genealogy Bonedd y Saint, while the 14th-century Birth of Arthur substitutes Gwyar for Geoffrey's Anna as Gwalchmei/Gawain's mother.Bromwich, pp. 369–370. Other sources do not follow this substitution, however, indicating that Gwyar and Anna/Morgause originated independently.Bromwich, p. 370.
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Turkestan The man who later became Khoja Ahmad Yasavi was born in Sayram. The date of his birth is difficult to ascertain from historical documents, and later 13th-century hagiographical sources show evidence of pushing the date of his life to before the Mongol Conquest, i.e. c. 1103–1166.Zarcone, Th. "Yasawiyya." Encyclopædia of Islam, 2nd ed.
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In return, Bishop Eysteinn crowned Magnus King of Norway. This was the first time such a ceremony had taken place in Norway. Eysteinn is thought to have written Passio Olavi, a hagiographical work written in the Latin language. This is about the history and work of St. Olaf II of Norway, with particular emphasis on his missionary work.
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In his cell each night he read the Psalter, interrupting the reading only to go to church at midnight. The ascetic slept very little. When the monk reached seventy years of age, he went to the Natoufa wilderness taking with him his disciple John. In the desert the hermits fed themselves only with bitter herbs, which hagiographical accounts say were rendered edible.
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Berschin, "Opus Deliberatum", p. 96 Stylistically the Latin of the Anonymous Life is not as grammatical and classicizing as Bede's Prose Life, and Bede went to some effort to 'improve' the prose.Berschin, "Opus Deliberatum", pp. 97–98 Bede adds some details in his own accounts but, in the words of historian Antonia Gransden "most of his additions are verbal and hagiographical trimmings".
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Gary Macy, Treasures from the Storeroom: Medieval Religion and the Eucharist (1999), p. 69. A Life of Wolfhelm written a generation later, by Konrad, a monk of Brauweiler, was a hagiographical work. It is known that Wolfhelm taught at the Cologne's cathedral school, before moving to the Abbey in 1065. It is not known whether the encounter related by Manegold really took place.
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Hildegard's hagiography, Vita Sanctae Hildegardis, was compiled by the monk Theoderic of Echternach after Hildegard's death. He included the hagiographical work Libellus or "Little Book" begun by Godfrey of Disibodenberg. Godfrey had died before he was able to complete his work. Guibert of Gembloux was invited to finish the work; however, he had to return to his monastery with the project unfinished.
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In 1943 widowed by his wife, he spent his last years in between Pamplona and his estate in Milagro, surrounded by children and grandchildren.ABC 07.10.43, available here None of the nationwide papers acknowledged his death in 1949. He seems to have fallen into oblivion rather quickly; a 1953 hagiographical book dedicated to illustrious Navarrese personalities neither contains his entry nor mentions his name.
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This conclusion, however, has been rejected by scholars like W.W. Heist and Charles Plummer. There is also a brief biographical reference to Abbán in the official hagiographical compilation of the Orthodox Church, The Great Synaxaristes, for 13 May. This source states that he was baptised in 165 AD, became a missionary in the Abingdon area of England, and reposed in peace.
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Alberic also introduced the use of the white Cistercian cowl. It was given to him for the monks, according to legend, by the Virgin Mary as they were at choir praying vigils. Accordingly, the white cowl is one of Alberic's attributes in hagiographical paintings. Alberic and his religious established at Cîteaux the exact observance of the Rule of St. Benedict.
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Thomas Rudborne was an English Benedictine monk of St Swithun's Priory, Winchester, and a chronicler writing in the middle of the fifteenth century. His Historia Major covers the period 164 AD to 1138, and is centred on the Old Minster at Winchester. He cites carefully from English chronicles, Marianus Scotus and Martinus Polonus. He includes legendary material and hagiographical writing on Saint Swithun.
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Gibbons also served in the church as a bishop, stake president and patriarch.Grampa Bill's G.A. Pages: Francis M. Gibbons. He is the author of 20 books, including a biography of Jack Anderson and the hagiographical Prophets of God series about the presidents of the LDS Church. Gibbons was married to Helen Bay and they are the parents of four children.
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The Chaitanya Mangala () (c.16th century) of Lochana Dasa is an important hagiographical work on the Supreme Personality of Godhead, Sri Krishna Chaitanya - Chaitanya Mahaprabhu in Bengali. This work of Lochana Dasa or Lochananda Dasa is influenced by the Sanskrit Kadacha of Murari Gupta. The complete text is divided into four sections: the Sutra Khanda, the Adi Khanda, the Madhya Khanda and the Shesh Khanda.
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The second, but not the first, is mentioned in Theopistos' life of Dioskoros of Alexandria (6th century). He mentions the dead Isidhurus, the hegoumenos John and the courier Artemios and his son, but does not mention the raid or massacre. It is probable that Theodosios' consultation of the monks and the massacre were distinct events separated in time that became conflated in the hagiographical tradition.
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As per local legend, hagiographical texts and historical records, Shahul Hamid is believed to have cured a Hindu ruler of Thanjavur, king Achutappa Nayak (1529–1542 A.D.), of his physical affliction caused by sorcery.Raj 2006, p. 65 Shahul Hamid found a needled pigeon in the palace believed to be the cause of the misery. He removed the pins from the pigeon, resulting in the king's health improvement.
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Theodore Psalter--Courtesy of the British Library; London, U.K. The Theodore Psalter features 440 miniatures, or illustrations. They are ‘marginal’ miniatures; they appear in the margins of the book. The miniatures include illustrations from the Gospels, liturgical illustrations and hagiographical miniatures, or stories about Christ. The word miniature means illustration, and originates with the word minium, which had nothing to do with size or the word ‘minimum’.
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Snorri, Óláfs saga Helga, 217 That Sigfrid continued, even in his retirement, to be a director of Christian mission in Sweden, advising younger clergy in their choices of mission field, is the implication of hagiographical traditions linking him with Saint Eskil of Strängnäs and Saint David of Västerås.Scriptores Rerum Suecicarum Medii Aevi, vol II, part i, pp. 389-404. especially p. 392 (Eskil) and 410 (David).
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His name occurs in the hagiographical work, "The Life of St. Agrippina", but the author of that work, a person of the eighth or ninth century, placed the sixth century Bishop Gregory of Agrigento in the wrong context.Lanzoni, p. 641. The earliest bishop of certain date is Potamius, who was believed to be a contemporary of Pope Agapetus I (535–36).Cappelletti, XXI, p. 599.
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Saint Féchín or Féichín (died 665), also known as Mo-Ecca, was a 7th-century Irish saint, chiefly remembered as the founder of the monastery at Fore (Fobar), County Westmeath. Sources for his life and legend include Irish annals, martyrologies, genealogies and hagiographical works. Of the two surviving medieval Lives, one was written in Latin, the other in Irish. The Latin Life was written c.
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Martin was born in AD 316 or 336Both dates are recorded in hagiographical tradition. The birth date in 336 is preferred as the more likely by Clare Stancliffe, St Martin and his hagiographer: History and miracle in Sulpicius Severus (Oxford, Clarendon Press, 1983) pp. 119-133. in Savaria in the Diocese of Pannonia (now Szombathely, Hungary). His father was a senior officer (tribune) in the Roman army.
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The mirror is an ancient symbol throughout Indian religions. In Indian iconography it may be understood as a symbol for clarity, wholesome or complete perception and 'primordial purity' (Tibetan: ka dag) of the mindstream or consciousness. The mirror is often depicted as an accoutrementAccoutrement is herein employed in the sense of its etymon: refer, accoutrement. of the hagiographical signification of fully realised Mahasiddha, Dzogchenpa and Mahamudra sadhaka.
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Godwin, for his part, was attempting to expand the influence of his family, which had already acquired much land. His daughter was Edward's queen, and two of his sons were elevated to earldoms.Mason House of Godwine pp. 51–53 The Life of Saint Edward, a hagiographical work on King Edward's life, claimed that Robert "was always the most powerful confidential adviser of the king".
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It is significant, that "dia" in several dialects of the Georgian language and among them in Megrelian means mother and "skuri" means water. In Abkhaz, the city is known as Аҟәа (Aqwa), which, according to native tradition, signifies water. The medieval Georgian sources knew the town as Tskhumi (ცხუმი).Vita Sanctae Ninonis . TITUS Old Georgian hagiographical and homiletic texts: Part No. 39Martyrium David et Constantini .
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Another wife was a Bulgarian lady, whose name is given by Tatishchev as Adela. Historians have disagreed as to whether she came from Volga Bulgaria or from Bulgaria on the Danube. According to the Primary Chronicle, both Boris and Gleb were her children. This tradition, however, is viewed by most scholars as a product of later hagiographical tendency to merge the identity of both saints.
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Yitzhak Isaac Halevy (Rabinowitz) (September 21, 1847 – May 15, 1914) (Hebrew: יצחק אייזיק הלוי) was a rabbi, Jewish historian, and founder of the Agudath Israel organization. Relatively little of his correspondence survived the Holocaust, and so information concerning his activities is scarce. A somewhat hagiographical treatment based on discovered correspondence of Isaac Halevy is to be found in , and this forms the basis for the present article.
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The Bridge House Estates seal used only the image of Becket, while the reverse featured a depiction of his martyrdom. Local legends regarding Becket arose after his canonisation. Though they tend toward typical hagiographical stories, they also display Becket's well-known gruffness. "Becket's Well", in Otford, Kent, is said to have been created after Becket had become displeased with the taste of the local water.
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The Acts of Narsai is one of four hagiographical works composed in a monastery near Ctesiphon, the others are Tataq, the ten martyrs of Beth Garmai, and Jacob the notary which all have been dated to the middle of the 5th century and all recount similar events to that of the Acts of Abda. Paul Devos contributes all the texts to the monk Abgar who lived in Ctesiphon where the executions of the martyrs were taking place just outside the city in the field Sliq harubta. Sliq harubta is also where the monks of Abgar's monastery gathered the relics of the martyrs. Richard Payne dates the composition between 421 and 424, and notes that Abgar was the only hagiographer who's name and context was known in the fifth and sixth centuries that composed four hagiographical works that produced cults of martyrs from the reigns of Yazdegerd I and Bahram V.
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Sri Shirdi Saibaba Mahathyam is a 1986 Telugu musical hagiographical film written and directed by K. Vasu, based on the life of Shirdi Sai Baba, who has preached and practiced Religious humanism. Vijayachander portrayed the role of Baba. The film was a blockbuster and remained a cult classic. The film ran for 175 days in 12 centers, was screened at the International Film Festival of India and the Moscow Film Festival.
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He is venerated as a saint in the Catholic Church, with his feast days on May 26.Roman Martyrology In the Eastern Orthodox Church, his feast is celebrated on May 23 because of confusing him with Desiderius of Langres. A hagiographical work was written about him by the Visigothic king Sisebuto, during the 7th century.E.g. Bryan Ward-Perkins, The Fall of Rome: And the End of Civilization (2006), p.
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Statue of Montfort at the basilica of Notre- Dame-de-Bonne-Nouvelle, Rennes There are more than a hundred biographies written of Montfort. They differ in how they reflect the ecclesial and cultural milieu within which each was written. The first four biographies of Montfort, by Grandet, Blain, Besnard, and Picot de Clorivières, were all written in the eighteenth century. They reflect the hagiographical method current then—the devotional biography.
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Caesar Baronius identified the maiden in Eusebius' narrative as Saint Catherine of Alexandria, however the hagiographical Bollandists rejected this theory. In the 16th century, Dorothea was confused with Dorothea of Caesarea, a more famous saint of the same name, whose feast day is 6 February. Consequently, sometimes 6 February was celebrated also as the feast of the Alexandrian saint. She is not recorded in the Roman Martyrology of the Catholic Church.
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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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It also describes the predecessors and successors of Rumi. One of the students of Rumi, Salah al-Din Zarkub who had a close spiritual relationship with Sultan Walad is also mentioned. This work provides a first hand account by Rumi’s son who was very close to many of the events described in the book. Overall, it is a hagiographical book, and promotes an image of Rumi as a miracle-working saint.
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TITUS Old Georgian hagiographical and homiletic texts: Part No. 41Kartlis Cxovreba: Part No. 233. TITUS Later, under the Ottoman control, the town was known in Turkish as Suhum-Kale, which can be derived from the earlier Georgian form Tskhumi or can be read to mean "water-sand fortress".Abkhazeti.info Tskhumi in turn is supposed to be derived from the Svan language word for "hot", or the Georgian word for "hornbeam tree".
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Crispus (or Crispinus), Crispinianus and Benedicta were Roman Christian martyrs, venerated after their death as saints. According to hagiographical accounts, their death followed as a result of the martyrdom of Saints John and Paul. According to the Acta Sanctorum, they were killed during the reign of Julian. This would place their deaths during the years 361 to 363 CE. The traditional date of their martyrdom is June 27, 362.
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Frithuwald was a seventh-century Anglo-Saxon ruler in Surrey, and perhaps also in modern Berkshire and Buckinghamshire, who is known from two surviving charters. He was a sub-king ruling under King Wulfhere of Mercia. According to late hagiographical materials, he was a brother-in-law of Wulfhere. The monks of Saint Peter's Minster, Chertsey, revered Frithuwald, whom they considered the founder of their monastery, as a saint.
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They settled at Revyer on the River Hayle, but some were killed by the local ruler Tewdwr Mawr of Penwith, a tyrant appearing regularly in Cornish hagiographical works.The portrayal of Tewdwr in other Tudor-era works such as Beunans Meriasek and Beunans Ke may be a satire against Henry VII Tudor in the wake of his crushing of the Cornish Rebellion of 1497. See Koch, p. 204, 205.
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19th-century Russian depiction of Gregory's vision of Theodora's death and the aerial toll houses. This vision was granted him by Basil's intercession and begins in Basil's house, where Theodora lay dying. Saint Basil the Younger (died 26 March 944/952) was a Byzantine Greek holy man and visionary. He is the subject of a Greek hagiographical biography, the Vita sancti Basilii iunioris, written by his pupil Gregory.
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The poem contains elements of two hagiographical genres: the heroic biography or Chansons de Geste, and the epic. There are several attempts at the epic technique of repetition, and Guernes also elegantly repeats the same word three or four times in differing senses. The Chansons de Geste genre is represented by heroics of Becket's death, how he “defied the enemy of Christ and perished a champion of the true faith.” The poem was written in the vernacular and Guernes tells us he often read it beside Becket's tomb in the cathedral at Canterbury. In her introduction to her English translation Janet Shirley describes the text as the following: “It is a lively emphatic creation, written for quiet study but to be enjoyed by a listening audience… It was both a serious work and a tourist attraction.” Despite the desire to entertain, and the obvious hagiographical imperative of the poem, Guernes expressed his concern for truth through accuracy, which is reflected in his journalistic methods of compiling information.
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Critical scholarship is unanimous in assuming that the hagiographical tradition is spurious, likely inspired by Latin inscriptions referring to the theological either to concepts of Holy Wisdom, Faith, Hope and Charity.Sauser (2000), citing B. Kötting in Lexikon für Theologie und Kirche vol. 4, 120f. Her veneration is first recorded in the late 6th century, her being mentioned in the inventory of holy chrisms collected on behalf of Theodelinda, queen of the Lombards.
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Amphibalus is a venerated early Christian priest said to have converted Saint Alban to Christianity. He occupied a place in British hagiography almost as revered as Alban himself. According to many hagiographical accounts, including those of Gildas, Bede, Geoffrey of Monmouth, and Matthew of Paris, Amphibalus was a Roman Christian fleeing religious persecution under Emperor Diocletian. Amphibalus was offered shelter by Alban in the Roman city of Verulamium, in modern-day England.
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Porter, II, p. 15. Work on the cathedral was completed in 1167, and Bishop Guido (1034–1070) consecrated the entire edifice.Savio, p. 11. Porter, II, pp. 15, 27. His hagiographical life, with perhaps some exaggeration, says that he built the Cathedral of S. Maria with his own funds, and had Bishop Petrus of Tortona and Albertus (Obertus) of Genoa consecrate the edifice on 11 (or 13) November 1167.Moriondo, II, p. 70. Porter, p. 16.
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Sri Ramadasu is 2006 Indian Telugu-language hagiographical film, based on the life of musician saint Kancharla Gopanna, produced by Konda Krishnam Raju on Aditya Movies banner and directed by K. Raghavendra Rao. Starring Akkineni Nageswara Rao, Akkineni Nagarjuna, Suman, Sneha in the lead roles and music was composed by M. M. Keeravani. Cinematography and editing were handled by S. Gopal Reddy and Sreekar Prasad respectively. Upon release, the film got positive reviews.
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Gregentios (Greek: Γρηγέντιος) was the archbishop of Ẓafār (Taphar), the capital of the kingdom of Ḥimyar, in the mid-6th century, according to a hagiographical dossier compiled in the 10th century. This compilation is essentially legendary and fictitious, although parts of it are of historical value. Written in Greek, it survives also in a Slavonic translation. The three works in the dossier are conventionally known as the Bios (Life), Nomoi (Laws) and Dialexis (Debate).
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He remained in Ḥimyar for thirty years, assisting the Aksumite king Caleb and then the viceroy Abraha in building churches. He died on 19 December, on which day he is remembered in the Synaxarion of Constantinople. The Bios, which Jean-Marie Sansterre called a "hagiographical romance", is divided into nine chapters. While the first eight are vague in their chronology and geography, the ninth draws on superior historical sources and contains more precise details.
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Vithoba, the patron god of Sena Nhavi Sena was a barber (nhavi), a "caste" (see Bara Balutedar) and worked in the service of the king of Bandhavgarh. He gave up his profession and created devotional abhangas in praise of the god Vithoba. The Bhaktavijaya of Mahipati (1715–90), a hagiographical work on Hindu saints, devotes a chapter to the life of Sena Nhavi. It narrates how Vithoba came to the aid of Sena Nhavi.
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The nineteenth-century icons are also found in the convent church. The main group, on the upper register of the iconostasis, represents the Nativity of the Virgin, the Purification, the Dormition, the Baptism of Christ, the Transfiguration, the Descent from the Cross, the Resurrection, and Pentecost. Separately, there are three large icons painted on fabric. The first fabric icon represents St Thecla and the other two an assortment of biblical and hagiographical scenes.
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The Cançó (or Cançon) de Santa Fe (, ; , ),The French title comes from the latest edition of Antoine Thomas (Paris, 1925). Ernst Hoepffner and Prosper Alfaric offer La Chanson de sainte Foy for their 1926 edition. a hagiographical poem about Saint Faith, is an early surviving written work in Old Occitan and has been proposed to be the earliest work in Old Catalan. It is 593 octosyllabic lines long, divided into between 45 and 55 monorhyming laisses.
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In the introduction of his translation of the "Spiritual Powers (神通 Jinzū)" chapter of Dōgen's Shōbōgenzō, Carl Bielefel refers to the powers developed by adepts of Buddhist meditation as belonging to the "thaumaturgical tradition". These powers, known as siddhi or abhijñā, were ascribed to the Buddha and subsequent disciples. Legendary monks like Bodhidharma, Upagupta, Padmasambhava, and others were depicted in popular legends and hagiographical accounts as wielding various supernatural powers.Snelling, John (1987), The Buddhist handbook.
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Sri Manjunatha is a 2001 Indian hagiographical supernatural film written and directed by K. Raghavendra Rao and produced by Nara Jaya Sridevi. Shot simultaneosly in Telugu and Kannada, the film stars Chiranjeevi, Meena, Arjun Sarja and Soundarya in the lead roles, while Ambareesh, Sumalatha, Dwarakish and Mimicry Dayanand play other supporting roles. Upon release, the film received positive reviews. The film is based on the life of the Shaiva devotee, Bhakta Manjunatha of the Kotilingeshwara Temple.
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In England, the subject was treated in the metrical romance, Sir Gowther, probably written around the end of the fourteenth century (though in this version the devil disguises himself as the mother's husband).Corinne Saunders, Rape and Ravishment in the Literature of Medieval England, D.S. Brewer, Rochester, NY. 2001. p.223; E. M. Bradstock, `Sir Gowther: Secular Hagiography or Hagiographical Romance or Neither?', AUMLA: Journal of the Australasian Universities Language and Literature Association 59 (1983), 26-47.
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In 800 AD, the girdle began to be worn by Christian deacons in the Eastern Church. The girdle, for men, symbolizes preparation and readiness to serve, and for women, represents chastity and protection; it was also worn by laypersons in the Middle Ages, as attested in literature. For example, the hagiographical account of Saint George and the Dragon mentions the evildoer being tamed with the sign of the cross and a girdle handed to Saint George by a virgin.
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During his episcopate, Duke Andrea Dandolo of Venice came to Padua. Justina (Giustina), the daughter of Vitalianus was driven out and killed. All this information, as Francesco Lanzoni points out, derives from the hagiographical fiction, the "Life of S. Prosdocimus", which is not older than the 12th century. Of his thirty successors in the episcopal list, only two have any external documentation at all, and those two are given in the wrong order in the list.
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Calendar entries for January 1 and 2 of the Martyrology of Oengus. Ireland is notable in its rich hagiographical tradition, and for the large amount of material which was produced during the Middle Ages. Irish hagiographers wrote primarily in Latin while some of the later saint's lives were written in the hagiographer's native vernacular Irish. Of particular note are the lives of St. Patrick, St. Columba (Latin)/Colm (Irish) and St. Brigit/Brigid—Ireland's three patron saints.
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171–182), the authors of the French edition of Skylitzes' history, Bernard Flusin and Jean-Claude Cheynet, and by the editors of Daphnopates' correspondence, J. Darrouzès and L. G. Westerink. Daphnopates' correspondence, including an epitaph on Romanos II, was published in a critical edition by J. Darrouzès and L. G. Westerink: Théodore Daphnopatès, Correspondance, Paris: CNRS (1978). For his theological and hagiographical works, cf. V. Latyšev, "Dve reči Feodora Dafnopata", PPSb 59 (1910), pp. 15–38.
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Elwen (also known as Elvan, Elven, etc.) was the name of an early saint or saints venerated in Cornwall and Brittany. The hagiographical material asserts that he came to Cornwall from Ireland in the company of Breage and six others, but this is attested late. A chapel at Porthleven in Sithney parish, Cornwall, dedicated to Elwen, existed from the 13th century until 1549, and in Brittany several sites and placenames are associated with possibly related figures.
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Porter described the work as "hagiographical and bowdlerized". Paskauskas criticized Jones for altering Freud's English in his use of his correspondence with Freud. He wrote that while Jones stated that he had not altered Freud's grammar, there are "many dissimilarities of spelling, grammar, and punctuation between the letters quoted in Jones's published biography and Freud's originals." He accused Jones of errors in his citations of Freud's letters, such as mistakenly citing his letters to Freud as letters from Freud.
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161.1, cited in According to Thomas of Marlborough's hagiographical life of Wigstan, when his father King Wigmund died in 840, Wigstan refused to become king, preferring a life of religion. His relative Beorhtwulf then asked for permission to marry the widowed queen, Æfflæd, and when Wigstan refused, he had him murdered. John of Worcester has a different version of Wigstan's parentage and death, which he dates to 849. Wigstan was regarded as a saint, like many Anglo-Saxon royals murdered for political reasons.
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From 1644 to 1646 Papebroch studied philosophy at Douai, after which he entered the novitiate of the Society of Jesus. He was ordained a Catholic priest in 1658. In 1659 Papebroch began his work with Bolland, in the scholarly study of the hagiography of the Catholic saints. About this time, the Jesuit superiors of the order relieved those involved with the work of every other regular occupation, in order that they might thenceforth devote their entire time to the hagiographical work.
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Hagiographical accounts published by the Church of Scientology describe Hubbard as "a child prodigy of sorts" who rode a horse before he could walk and was able to read and write by the age of four.Tucker, p. 300 A Scientology profile says that he was brought up on his grandfather's "large cattle ranch in Montana""About The Author", in Hubbard, L. Ron: Have You Lived Before This Life?: A Scientific Survey: A Study of Death and Evidence of Past Lives, p. 297.
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Schimmel 347 Sufi literature had more academic concerns besides just the jurisprudential and theological works seen in madrasa. There were three major categories of mystical works studied in South Asia: hagiographical writing, discourses of the teacher, and letters of the master. Sufis also studied various other manuals describing code of conduct, adab (Islam). In fact, the text (trans.) "Path of God's Bondsmen from Origin to Return" written by a Persian Sufi saint, Najm al-Din Razi, spread throughout India during the authors' lifetime.
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The Chronica Adefonsi Imperatoris, meaning "Chronicle of Alfonso the Emperor", is a chronicle of the reign of Alfonso VII of León, Emperor of Spain, lasting from 1126 to 1157. The author is anonymous, but he covers far more than just the imperial court. The Chronica is not hagiographical of the emperor, but is supportive of his imperial policies and takes the concept of an imperium Hispaniae most seriously. The interrelations of the various peninsular kingdoms are laboured extensively, as are Alfonso's pretensions.
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The historian Roy Porter described Freud, Biologist of the Mind as tendentious, but necessary as a supplement to the "hagiographical" The Life and Work of Sigmund Freud. The psychoanalyst Joel Kovel credited Sulloway with helping to establish the immense impact of biological thinking on Freud. The historian Paul Robinson described Freud, Biologist of the Mind as being "among the most important anti-Freudian writings". The critic Alexander Welsh identified Freud, Biologist of the Mind as the key work that discredited psychoanalysis as science.
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The situation as described in the text thus presupposes the fourth Diocletian edict of 304, which required Roman soldiers to sacrifice to the emperor. Many veteran legionaries had been openly Christian during many years of service and now suddenly found themselves before the choice of either renouncing their religion or facing execution. After being questioned, Dasius is tortured and finally decapitated by one Johannes Aniketos. But hagiographical tradition tends to assign slightly earlier date to the martyrdom, either 302, 303 or 292.
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Many critics now consider the tale to represent a transitional period between medieval and modern Russian works of literature. Serge Zenkovsky notes that while hagiographical elements persist in the story of the conversion and the morally didactic conclusion, the fictional plot and vivid realism of the story break with tradition.Zenkovsky, pp. 452 Zenkovsky tentatively considers the work to be part of a Russian Baroque Literature, but this term remains controversial among Russian literary historians and has not been universally accepted.
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Pajsije of Janjevo (; Janjevo, 1542? – Peć, 2 November 1647) was the Archbishop of Peć and Serbian Patriarch from 1614 to 1647, seated at the Patriarchal Monastery of Peć. He was also a writer, poet, composer, educator, and diplomat. The greatest accomplishment of Serbian literature and theology happened under Patriarch Pajsije who inspired the revival of hagiographical literature and entered into theological debates with Pope Gregory XV and particularly with Pope Urban VIII concerning the question of the procession of the Holy Spirit.
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The tale of Nandanar is retold numerous times in folk tales, folk music, plays, films and literature in Tamil society. While Nandanar is included in Nayanar list since the 8th century CE, the 12th century CE Periya Puranam gives a full hagiographical account of his life. The tale focuses on two miracles attributed to him. In Sivalokanathar Temple, Tirupunkur; his prayers are said to have moved a giant stone bull, which still appears in the moved position in the temple.
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111 initially in Alexandria, but in time it was completed elsewhere as well. It is not altogether clear which was translated when, or where; some may even have been translated twice, into different versions, and then revised.Joel Kalvesmaki, The Septuagint As the work of translation progressed, the canon of the Septuagint expanded. The Torah always maintained its pre-eminence as the basis of the canon but the collection of prophetic writings, based on the Nevi'im, had various hagiographical works incorporated into it.
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Gualfardo of Verona by I. Brint (1620) Saint Gualfardo of Verona (or Wolfhard of Augsburg) (1070–1127) was a Swabian artisan, trader, and hermit who lived around Verona. A hagiographical vita (biography) was composed, according to the Bollandists, within decades of his death, probably towards the end of the twelfth century. In the early sixteenth century he was venerated as the patron saint of the harnessmakers' guild at Verona. Gualfardo was born in Augsburg, the chief city of Swabia at the time.
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Today only the preface survives. Since Babai lists all the hagiographical works he had written up to that point in his biography of George of Izla (martyred 615), he must have written Christina's biography after that date. According to Babai, she was called Yazdoi "when she was pagan", but "in her new birth of adoption as a token of life, chose to be called Christina, a name that shall not pass". Christina is commemorated 13 March in the Catholic Church and the Syriac Orthodox Church.
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Eastern monastics, if not Byzantine society at large, in the fourth and fifth centuries came to regard Rome as "not just another patriarch" but as a unique source of doctrinal authority.Ekonomou, 2007, p. 44. According to Ekonomou, the Dialogues "best reflect the impact that the East exercised on Rome and the Papacy in the late sixth century" as they "gave Italy holy men who were part of an unmistakable hagiographical tradition whose roots lay in the Egyptian desert and the Syrian caves".Ekonomou, 2007, pp. 20-21.
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The Codex Purpureus Beratinus was inscribed on the UNESCO’s Memory of the World Register in 2005 in recognition of its historical significance. The two Beratinus codices preserved in Albania are very important for the global community and the development of ancient biblical, liturgical and hagiographical literature and are part of the "seven purple codices", which were written over a period of 13 centuries, i.e. from the sixth to the eighteenth centuries. The other five "purple codices" are in Italy (two), France (one), England (one), and Greece (one).
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Other Thiền schools were founded during this time, such as the Pháp Vân temple lineage.K. W. Taylor, John K. Whitmore; Essays Into Vietnamese Pasts, Cornell University Press, 2018, p. 103. Other early Vietnamese Thiền schools included that of the Chinese monk Wu Yantong, called Vô Ngôn Thông in Vietnamese, which was associated with the teaching of Mazu Daoyi. Information about these schools can be gleaned from a Chinese language hagiographical work entitled Thiền uyển tập anh "Compendium of Outstanding figures of the Chan Garden", c. 1337.
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The "Netziv" Shimon Peres, standing third from right, with members of his family some time between 1920-1930 Chaim's brother, known as Zalman of Volozhin, is considered to have been among the greatest students of the Vilna Gaon. Zalman of Volozhin's biography, the hagiographical Toldos Adam, includes many anecdotes related to the author by Rabbi Chaim. Rabbi Chaim's son, Yitzchak, took over the leadership of the yeshiva upon his father's death in 1821. Yitzchak's daughter, Rivka, was married to Rabbi Eliezer Yitzchak Fried, her first cousin.
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Juan Balanso, La familia rival, Barcelona 1994, Maria Teresa de Borbon is presented by Clemente (2002).Josep Carles Clemente, La princesa roja, Madrid 2002, The longtime political leader Manuel Fal earned hagiographical booklets by Fidaldo and Burgueño (1980)Ana Marín Fidaldo, Manuel M. Burgueño, In memoriam. Manuel J. Fal Conde (1894-1975), Sevilla 1980 and Martínez (1998),Ricardo Martínez de Salazar y Bascuñana, Manuel J. Fal Conde. La política como servicio de Dios y España, Cadiz 1998 apart from an article by Clemente (1978).
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Saint Sophia Cathedral in Vologda was built in the 16th century. Saint Sophia Church, Moscow was built in the 17th century on the template of Novgorod cathedral. Saint Sophia Cathedral, Harbin, China, was built in 1907 under the Russian Empire after the completion of the Trans-Siberian Railway. Churches dedicated to Holy Wisdom are to be distinguished from churches dedicated to the martyr Sophia of Rome (or one of the other early saints with this name, partly conflated with one another in hagiographical tradition).
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290 Štiljanović was the commander of the Slavonian frontiersmen who fought against the Ottoman Empire. In 1543, he was defeated and captured by the Ottomans, but Murat-beg spared his life because of his famous heroism and let him free. He left Slavonia, and his last years were spent in Siklós, where he died around 1543. In 1634, Serbian Patriarch Pajsije I Janjevac sojourned at the Šišatovac Monastery and there he wrote the biography of Stefan Štiljanović in a modern revival of the traditional Serbian hagiographical literature.
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The scope was also extended to include legendary, folklore and hagiographical materials, and archival records and legal tracts. The series was government-funded, and takes its unofficial name from the fact that its volumes were published "by the authority of Her Majesty's Treasury, under the direction of the Master of the Rolls",This statement, or some close variant, appears on the title pages of all volumes. who was the official custodian of the records of the Court of Chancery and other courts, and nominal head of the Public Record Office.
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Advaita Acharya had six sons, Acyutananda Das (A prominent saint like his father & disciple of mahaprabhu), Krisna Mishra, Gopala Das, Balarama Das mishra (His leniage became the zamindar of Krishna Chandra and lived in 'Tabga Village, Chatkhil-Noakhali), Swarupa Das, and Jagadisa Mishra. The ancestry and life of Advaita Acharya are narrated in a number of hagiographical works, which include the Balyalilasutra (1487?) of Krishnadasa in Sanskrit and the Advaitasutrakadacha of Krishnadasa, the Advaitamangala of Haricharanadasa, the Advaitaprakasha of Ishana NagaraSen, Sukumar (1991, reprint 2007). Bangala Sahityer Itihas, Vol.I, , Kolkata: Ananda Publishers, , pp.
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The Life of Saint Guthlac and Bede's Life of St Cuthbert for instance both provide a description of how to be a good monk or hermit. There are other stories within the hagiographies that would have had greater relevance to layfolk, in particular members of the royalty and nobility. In the tenth century, Anglo-Saxon hagiography began to display an increasing preoccupation with saintly authority and on the close relationship between saints and kings. Of the 106 Old English hagiographical works, 66 of them (approximately two-thirds) were written by the abbot Ælfric of Eynsham.
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Stanchov married the French noblewoman Anna de Grenaud (1861-1955), Mistress of the Robes at the Bulgarian Royal Court, in 1889 and they had five children: Alexander (1890-1891), Nadezhda (1894-1957), Feodora (1895-1969), Ivan (1897-1972) and Helene (1901-1966).Firkatian, Diplomats and Dreamers, p. 13 One of the couple's daughters, Nadezhda Stanchova Muir, became Bulgaria's first woman on diplomatic service during the 1910s and 1920s with her brother Ivan also a leading diplomat. In 1957 Stanchova Muir published a hagiographical biography of her father Dmitri Stancioff, Patriot and Cosmopolitan.
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The Saltair Caisil ("Psalter of Cashel") is a now-lost Irish manuscript, which seems to have been highly influential in Irish historiographical tradition. Not an actual Psalter, it seems to have contained Munster-orientated genealogies, king-lists, synchronisms, and hagiographical material, among other items.Ó Riain, 'Psalter of Cashel', pp. 304-17. Its contents can be at least partially reconstructed via subsequent citation of the manuscript and a couple of descriptions of it; some material may well be reflected or, in some cases, preserved in later, still-extant manuscripts.
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Only little historical facts of his life can be stated with certainty, other than that he came to Francia, was appointed Bishop of Strasbourg and was venerated from the early medieval period as the saint who brought Christianity to the Alsace. Because of this, the given name Arbogast became especially popular in the region. His origin is variously given as Scotland or Ireland, or Aquitania. According to the vita, a 10th-century hagiographical account of his life, Arbogast found a warm friend in the Merovingian King Dagobert II of Austrasia, who reigned Austrasia 673-679.
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Antônio de Almeida Lustosa (11 February 1886 - 14 August 1974) was a Brazilian Roman Catholic prelate and professed member from the Salesians of Don Bosco. Lustosa served in two dioceses and two archdioceses in his career where he was reputed for his holiness and his learning. He introduced a range of innovations from media to new parishes and seminaries in order to restore his dioceses and archdioceses. He was a constant evangelizer and was also an author who wrote children's literature and music in addition to hagiographical and theological works.
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Goscelin of Saint-Bertin (or Goscelin of Canterbury) was a Benedictine hagiographical writer. His date of birth is unknown, but it cannot have been later than the early 1040s. He was a Fleming or Brabantian by birth and became a monk of St Bertin's at Saint-Omer before travelling to England to take up a position in the household of Herman, Bishop of Ramsbury in Wiltshire (1058–78). During his time in England, he stayed at many monasteries and wherever he went collected materials for his numerous hagiographies of English saints.
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Narahari Sonar's chief hagiographical account is found in the Bhaktavijaya by Mahipati (1715 - 1790). Narahari Sonar was a staunch Shaiva (sect which considers the god Shiva as the Supreme Being), who lived in Pandharpur, where the chief temple of Vithoba stands. Vithoba is a form of the god Vishnu and the patron god of the Varkari sect, part of the Vishnu-worshipping Vaishnava sect and a rival sect of the Shaivas. Narahari Sonar worshipped at the Mallikarjuna temple, the Shiva temple located in the southwest part of the town.
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In the 930s he composed an epic poem known as The Triumphs of Christ (De triumphis Christi), a history of Christianity in nearly 20,000 verses. The poem narrates the victories of Christ, martyrs, saints and popes, drawing on a vast range of earlier historical and hagiographical literature. Flodoard evidently gathered material for the work when he visited Rome in 936-7, and the text is a rare witness to the history of the city and the popes in the early tenth century. The historian wrote at least two other minor works.
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Alcock was born in Manchester. His intellectual prowess was demonstrated early, when he won a scholarship to Manchester Grammar School in 1935. Details of Alcock's military career are sketchy. His obituaries, which are uniformly hagiographical in tone and simply repeat the information given in Alcock's entry in Who's Who, state that Alcock left school and joined the army in 1942 to fight in the Second World War as a captain in the Gurkhas. This seems unlikely, as he would have been only 16 or 17 years old at the time.
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In time, Ívarr and Ubba came to be regarded as archetypal Viking invaders and opponents of Christianity. As such, Ubba features in several dubious hagiographical accounts of Anglo-Saxon saints and ecclesiastical sites. Non-contemporary sources also associate Ívarr and Ubba with the legend of Ragnarr loðbrók, a figure of dubious historicity. Whilst there is reason to suspect that Edmund's cult was partly promoted to integrate Scandinavian settlers in Anglo-Saxon England, the legend of Ragnarr loðbrók may have originated in attempts to explain why they came to settle.
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When his writings were read in the later Middle Ages, it was mostly his Letters to Lucilius—the longer essays and plays being relatively unknown. Medieval writers and works continued to link him to Christianity because of his alleged association with Paul. The Golden Legend, a 13th-century hagiographical account of famous saints that was widely read, included an account of Seneca's death scene, and erroneously presented Nero as a witness to Seneca's suicide. Dante placed Seneca (alongside Cicero) among the "great spirits" in the First Circle of Hell, or Limbo.
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Kehr, pp. 80-81, no. 7, who indicates that elements in the forgery were borrowed from a genuine bull for the Monastery of S. Trinita de Mileto. The signatories of the bull present several problems: Rainaldus of Mileto was not yet bishop of Mileto; Vellardus of Agrigento signed (though the real bishop's name was Albert); Bishop Gerardof Potenza signed, though he had been dead for nearly three years; Bishop Polichronius of Genicocastro signed, though neither the diocese nor the bishop is known, except in a Greek hagiographical text of the end of the 12th century.
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Owing to the absence of material on early oral Russian literature, this is impossible to prove. Frol Skobeev was one of a handful of other texts in the late seventeenth-century Russia that moved away from the models of homiletic, hagiographical and historical writing. The Tale of Savva Grudtsyn and Tale of Woe and Misfortune(Повесть о горе-злочастии) also broke with the literary conventions of the time. However, both these tales conclude with their protagonist renouncing their sins and becoming a monk, while Frol Skobeev never receives a comeuppance for his roguery.
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Centuries later, the Albanian Renaissance proved crucial to the emancipation of the modern Albanian culture and saw unprecedented developments in all fields of literature and art whereas artists sought to return to the ideals of Impressionism and Romanticism. However, Onufri, Kolë Idromeno, David Selenica, Kostandin Shpataraku and the Zografi Brothers are the most eminent representatives of Albanian art. The Codices of Berat are eminently important for the global community and the development of ancient biblical, liturgical and hagiographical literature. In 2005, it was inscribed on the UNESCO's Memory of the World Register.
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In a similar fashion to many other Medieval Christian saints, there are nearly no primary sources about Joannicus that are not hagiographical in nature. Byzantine scholars have therefore referred primarily to two hagiographies as the fundamental sources for Joannicius's life.Cyril Mango, "The Two Lives of St Ioannikios and the Bulgarians", Harvard Ukrainian Studies VII (1983) (Okeanos: Essays presented to Ihor Swevcenko),393-404, esp. pp.396-400 According to those hagiographies, Joannicius was born in 752 in the town of Marikat, into a family of poor swine herders.
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The Māori did not have a written form of language until contact with Europeans in the early 19th century. Oratory and recitation of whakapapa (quasi-historical or hagiographical ancestral blood lines) has a special place in Māori culture; notions of 'literature' may fail to describe the Māori cultural forms of the oral tradition. In the early nineteenth century Christian missionaries developed written forms of Polynesian languages to assist with their evangelical work. The oral tradition of story telling and folklore has survived and the early missionaries collected folk tales.
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Saint John of Dailam ( '), was a 7th-century East Syriac Christian saint and monk, who founded several monasteries in Mesopotamia and Persia. According to the hagiographical Syriac Life of John of Dailam, John was born in Ḥdattā, a town on the confluence of the Upper Zab and the Tigris, in AD 660. He joined the monastery of Bēṯ ʿĀbē at a young age. He was later captured by the Dailamites who were at war with the invading Arabs and was carried away to the Daylam region in southern shores of the Caspian Sea.
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Gransden describes Abbo's Passio as "little more that a hotch- potch of hagiographical commonplaces" and argues that Abbo's ignorance of what actually happened to Edmund would have led him to use aspects of the Lives of well known saints such as Sebastian and Denis as models for his version of Edmund's martydom. Gransden acknowledges that there are some aspects of the story—such as the appearance of the wolf that guards Edmund's head—that do not have exact parallels elsewhere.Gransden, Legends, Traditions and History in Medieval England, pp. 86–87.
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Ethiopian painting of the Solomonic dynasty depicting the Zagwe dynasty ruler Gebre Mesqel Lalibela (r. 1181–1221), the subject of a hagiographical pseudo- chronicle depicting him as a saint who performed miracles When the forces of Yekuno Amlak (r. 1270–1285) toppled the Zagwe dynasty in 1270 he became the first Emperor of Ethiopia, establishing a line of rulers in the Solomonic dynasty that would last into the 20th century. By this time the Greek language, once pivotal for translation in Ethiopian literature, had become marginalized and mixed with Coptic and Arabic translations.
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Marchocka wrote that she had the power of clairvoyance and had a premonition of her father's death before it happened. Despite the hagiographical elements of the autobiography, Marchocka wrote in a much different style than that used by the writers of saints’ vitae. Instead of writing in the objective third person voice, as was common in many saints’ vitae, Marchocka wrote her story in her own voice, thus injecting her own emotions into the text. She began her autobiography with descriptions of her family life and stories of events from before she was born.
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King is referred to by the society "as an author, inventor, metaphysician, occultist, prophet, psychic, spiritual healer, spiritual leader, teacher, yogi and Aquarian master". He was also lavished with innumerable titles, degrees and honors from unorthodox sources. According to the society, the various honors were all given to King as a "token offer of gratitude" for his work. Rothstein observes that all of this hagiographical material is primarily aimed at believers who have special, ‘esoteric’ knowledge about King, whereas the society's communications during publicity campaigns are angled differently.
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The oldest preserved Norwegian prose works are from the mid-12th century, the earliest are Latin hagiographical and historical texts such as Passio Olavi, Acta sanctorum in Selio, Historia Norwegie and Historia de Antiquitate Regum Norwagiensium. At the end of the 12th century, historical writing expanded to the vernacular with Ágrip af Nóregskonungasögum followed by the Legendary Saga of St. Olaf and Fagrskinna. Medieval Norwegian literature is closely tied with medieval Icelandic literature and considered together as Old Norse literature. The greatest Norse author of the 13th century was the Icelander Snorri Sturluson.
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" Scherer notes that since 1995 "the usage of "Lama" by higher Lamas in reference to Nydahl has been documented." Nydahl's "self-identification and legitimization as a Western Karma bKa' brgyud lay teacher" is an important part of a "continual hagiographical tradition he and his inner circle are writing and rewriting." These hagiographies contribute to the cohesion of the Diamond Way, and "this claim of normative transmission is emphasized in almost every public lecture given by Nydahl himself." According to Scherer, Nydahl presents himself as a lay-siddhi yogi, with a "polarizing style.
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The Acts of Saint Catherine of Alexandria and those of Saint George fall into this category. Eusebius of Caesarea was likely the first Christian author to produce a collection of acts of the martyrs. Besides these, there are romances, either written around a few real facts which have been preserved in popular or literary tradition, or else pure works of the imagination, containing no real facts whatever. Still, as they were written with the intention of edifying and not deceiving the reader, a special class must be reserved for hagiographical forgeries.
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Their legend states that Victor was a Roman soldier of Italian ancestry, who was tortured, including having his eyes gouged out, and was beheaded. Most sources state that he and Corona were killed in Roman Syria during the reign of Marcus Aurelius (around the 160s-170s AD), but various hagiographical texts disagree about the site of their martyrdom, with some stating that it was Damascus, while Coptic sources state that it was Antioch. Some Western sources state that Alexandria or Sicily was their place of martyrdom. They also disagree about the date of their martyrdom.
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Rao made significant contributions to South cinema during the Crown rule in India, Rao's 1934 film Sati Sulochana was the first talkie film in the Kannada language. In 1937, he directed the hagiographical classic Chintamani, the Tamil sleeper hit ran for a year with highest estimated footfall at a single screen in India, and British Ceylon. Rao's 1938 film Swarnalatha was one of the finest political drama scripted by Ayyalu Somayajulu; with Prohibition as the central theme, in which Rao played the lead. The film was shot extensively at Newtone Studios, Kilpauk, during Madras Presidency.
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Although Anna Komnene explicitly states her intention to record true events, important issues of bias do exist. Throughout the Alexiad, emphasis on Alexios as a "specifically Christian emperor," morally, as well as politically laudable, is pervasive. Frankopan frequently compares Alexios' treatment in the text to the techniques of the hagiographical tradition, while contrasting it with the generally negative portrait or outright absence of his successors John II and Manuel I. Anna discusses the Latins, (Normans and "Franks"), considering them barbarians. This distaste extends to the Turks and Armenians.
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For more than thirty years, it is stated in the death notice inserted in the Annual letters of the College of Aschaffenburg for that year, he was so immersed in the hagiographical researches which he had undertaken in behalf of his associates at Antwerp that he devoted to them even the hours of the night, taking only a short rest on the floor or a strip of matting. His name occurs often in the Acta Sanctorum at the head of documents transcribed by his hand, and of commentaries written entirely by him (cf. "Bibl. des écriv. de la C. de J", sv. "Gamans").
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He was ordained priest at Leuven in 1719 and distinguished himself by the public defense of theses in March and September 1719, and by his defence "De Universa Theologia" in 1720. In 1721, at the end of his third year of probation, he was made an assistant to the Bollandists and remained a member of this body during the rest of his life. His hagiographical writings are found in July, IV-VI, and August, I-III. \---- This article incorporates text from the 1913 Catholic Encyclopedia article "Peter van der Bosch" by Ch. de Smedt, a publication now in the public domain.
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Gallicanus II was the ninth bishop of Embrun. He assisted at the Fourth Council of Orléans in 541 and was represented by a certain Probus at the fifth of Orléans. He is said to have consecrated a church dedicated to the Spanish martyrs Vincent, Orontius and Victor, which was built at Embrun by the previous bishop, Palladius. It is possible, however, that Palladius never existed—he is unknown except from some hagiographical documents of little value—and that Gallicanus II is the same person as Gallicanus I and governed the diocese from 518 until 549, and perhaps as late as 554.
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Tradition states that Yetbarak ascended to the throne after his father King Lalibela had taken the crown away from his first choice of successor, Yetbarak's cousin Na'akueto La'ab. Taddesse Tamrat argues that this tradition is based on an official version of events, and theorizes that Na'akueto La'ab had fought with Yetbarak for the throne, and despite initial success Yetbarak became king in the end.Taddesse Tamrat, pp. 62-4. Taddesse Tamrat also suggests that Yetbarak was the same individual known in the "official hagiographical tradition" as Za-Ilmaknun, the king of the Zagwe dynasty whom Yekuno Amlak killed and succeeded.
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Details regarding Azar Kayvan's life are scanty and are mainly culled from the hagiographical literature of the school. This hagiography places Azar Kayvan, son of Azar Gashasb, and his ancestry back to Sasan the Fifth (cf. the Dasatir-nama) then through Sasan the First to the Kayanids, Gayomart, and finally to Mahabad, the figure who appeared at the very beginning of the great cycle of prophecy, according to the "Bible of the Prophets of Ancient Iran," and who seems to be none other than the primordial Adam. His mother was named Shirin; her ancestry goes back to Khosrau I Anushiravan, the Philosopher King.
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King Loth's attributed arms Lot, Loth or Lothus is the king of Lothian, the realm of the Picts in the Arthurian legend. Such a ruler first appeared late in the 1st millennium's hagiographical material concerning Saint Kentigern (also known as Saint Mungo), which feature a Leudonus, king of Leudonia, a Latin name for Lothian. In the 12th century, Geoffrey of Monmouth adapted this to Lot, king of Lothian, in his influential chronicle Historia Regum Britanniae, portraying him as King Arthur's brother-in-law and ally. In the wake of Geoffrey's writings, Lot appeared regularly in later works of chivalric romance.
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Tradition dates the preaching of the Gospel in Adria from the days of Saint Apollinaris, himself consecrated bishop by Saint Peter. The figure of this Bishop of Ravenna has a singular importance in the hagiographical legends of the northeast of Italy. Even if Emilia, Romagna and the territory around Venice were Christianized and had bishops (the two facts are concomitant) before Piedmont, for example, their conversion does not go back beyond the end of the second century. The first known bishop of Adria is Gallonistus, who was present at a synod in Rome (649) under Pope Martin I (Mansi, XII).
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Statue of Saint Michael overlooking the entrance of the Sanctuary. The Liber de apparitione Sancti Michaelis in Monte Gargano (Bibliotheca Hagiographica Latina 5948)Edited by G. Waitz in the Monumenta Germaniae Historica, Scriptores rerum Langobardicarum et Italicarum (Havover 1898), pp. 541-43; reprinted, with an English translation, in Richard F. Johnson, Saint Michael the Archangel in Medieval English Legend (Woodbridge: Boydell, 2005), 110-15. is a composite 9th century hagiographical text by an anonymous author containing the foundation myth of the Sanctuary of Monte Sant'Angelo, also known as Mont Gargano, on Mount Gargano, Italy, in northern Apulia.
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The homily is a translation of a version of a Latin hagiographical text known as 'De apparitione Sancti Michaelis' (Bibliotheca Hagiographica Latina 5948).Ed. by G. Waitz in the Monumenta Germaniae Historica, Scriptores rerum Langobardicarum et Italicarum (Havover 1898), pp. 541-43; reprinted, with an English translation, in Richard F. Johnson, Saint Michael the Archangel in Medieval English Legend (Woodbridge: Boydell, 2005), pp. 110-15. This story provides a foundation myth for the Sanctuary of Monte Sant'Angelo, in Apulia, southeast Italy, the oldest Western European church dedicated to St Michael and a major pilgrimage site in the Middle Ages.
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CMS Paihia to publish Bibles during the 19th century. Māori in New Zealand had non-literate culture before contact with the Europeans in the early 19th century, but oratory recitation of quasi-historical and hagiographical ancestral blood lines was central to the culture; oral traditions were first published when early 19th century Christian missionaries developed a written form of the Maori language to publish Bibles. The literature of New Zealand includes many works written in English and Maori by New Zealanders and migrants during the 20th and 21st centuries. Novelists include Patricia Grace, Albert Wendt and Maurice Gee; children's authors include Margaret Mahy.
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38; Ernst Hammerschmidt, Äthiopien: Christliches Reich zwischen gestern und morgen, 1967, p. 105. According to this book, a certain man from the territory of Benjamin called Meqabis (or Maccabeus) had three sons Abya (Amharic: አብያ - Abijah), Seela (Amharic: ሴላ - Shelah), and Pantos (Pantera, or Fentos), who opposed the tyrannical policies of the king and refused to worship his idols. Their account consumes only a short section of the book, spanning chapters 1 through chapter 4. They are noted elsewhere in the hagiographical text of the Ethiopian Synaxarion, and hold a feast day within the Ethiopian Church.
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Santa Claus, also known as Saint Nicholas, Father Christmas, or simply "Santa", is a figure with legendary, mythical, historical and folkloric origins. The modern figure of Santa Claus was derived from the Dutch figure, Sinterklaas, which may, in turn, have its origins in the hagiographical tales concerning the Christian Saint Nicholas. "A Visit from St. Nicholas", also known as "The Night Before Christmas" is a poem first published anonymously in 1823 and generally attributed to Clement Clarke Moore. The poem, which has been called "arguably the best-known verses ever written by an American",Burrows, Edwin G. & Wallace, Mike.
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Ruins of Barking Abbey Hildelith of Barking, also known as Hildilid or Hildelitha, was an 8th-century Christian saint,The Oxford Dictionary of Saints from Anglo-Saxon England but of foreign origin. Very little is known of her life; however, she is known to history mainly through the hagiography of the Secgan Manuscript, Stowe MS 944, British Library and the Life of St Hildelith written in 1087 by the Medieval Benedictine hagiographical writer Goscelin.M.L. Colker, Lives of the female saints of Barking Abbey, "Texts of Jocelyn of Canterbury which relate to the history of Barking Abbey." Studia Monastica 7.2 (1965). 383-460.
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The old Carolingian-era cathedral of Beauvais: Notre-Dame de la Basse Œuvre Odo I (or Eudes I) was a West Frankish prelate who served as abbot of Corbie in the 850s and as bishop of Beauvais from around 860 until his death in 881. He was a courtier and a diplomat, going on missions to East Francia and the Holy See. He wrote a lost treatise on Easter against the Greek practice. He also wrote a passion of Saint Lucian, modelled on the hagiographical work of Hilduin, and was the first to portray Lucian as the founding bishop of Beauvais.
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Nisshin was greatly revered for his skill in his monastic life. Virtuous Deeds, written by Honji-in Nissho, gave a hagiographical recount of his life, frequently highlighting his swift understanding of teachings as well as his strong ability to convert others. Nisshin had followed heavily in the footsteps of Japanese priest Nichiren—founder of Nichiren Buddhism—taking up a willful suffering for the Lotus Sutra or practicing "admonishing of the state" as Nichiren had. Nisshin had faced imprisonment for three days for his admonishing, which he met with thankful pleasure in being able to serve the Lotus Sutra so sacrificially.
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Ibn Marzuq is known for his works of legal, religious and historical scholarship. Among his most notable is his 1371 hagiographical history of the Marinid sultan Abu al-Hasan. The book emphasizes Ibn Marzuq's own role in al-Hasan's reign; he evidently sought to burnish his own achievements for his self-aggrandizement. Titled The Correct and Fine Traditions About the Glorious Deeds of our Master Abu 'l-Hasan (Musnad as-sahid al-hasan fi maʿathir mawlana Abi 'l Hasan), the book discusses the qualities of the sultan, his court, and the works undertaken during his reign.
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Although this source is obviously hagiographical, it led vulcanologists like Carlo Gemmellaro to erroneously interpret the amphitheatre (which is near the city gates) as the point where the lava stopped. Recent stratigraphic studies have clearly shown that the rock identified as the 'lava flow of Saint Agatha' of 252 actually came from Monpeloso and flowed through the area of Nicolosi before cooling and solidifying in Mascalucia, about 450 metres above sea level. Thus it moved toward Catania, but never actually reached it. The sole traces of lava near the amphitheatre are a lava ledge which abuts one of the vaulted walls of the building.
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Trofimena's hagiographical history is unfortunately contorted. The key legend says she was martyred while still a young girl in the town of Patti in Sicily, around the age of 12 or 13 by her own father because she wanted to be baptised and embrace Christianity. A story is told of a vision of an angel who announced her consecration to Christ and imminent martyrdom, and advised against wedding plans already advanced by her family. After death, Trofimena's body is hidden protectively in an urn and thrown into the sea, the current taking it to the coast of Salerno in southern Italy, and directly to the town of Minori.
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Smith, "Radegundis Peccatrix", p. 324 With the former half having been written by Venantius Fortunatus, she regarded her work like the latter half of a diptych.Smith, "Radegundis Peccatrix", p. 324 Based on her personal knowledge of Radegund, Venantius Fortunatus's biography, and hagiographical sources, Baudonivia created a portrait of a devout yet politically shrewd woman who used her worldly power to sustain the monastery. Her work has been characterised as faithful to the picture painted by Venantius Fortunatus, but more significantly influenced by the ideology of Caesarius of Arles's Regula Virginum with the clear purpose of providing a model of sanctity for the nuns of her generation.Lerner, Creation of Feminist Consciousness, pp.
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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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Cynewulf was without question a literate and educated man, since there is no other way we can "account for the ripeness which he displays in his poetry".Cook 1900, lxxxii Given the subject matter of his poetry he was likely a man in holy orders, and the deep Christian knowledge conveyed through his verse implies that he was well learned in ecclesiastical and hagiographical literature, as well as the dogma and doctrine of the Catholic Church.Bradley 1982, p. 217 His apparent reliance on Latin sources for inspiration also means he knew the Latin language, and this of course would correlate with him being a man of the Church.
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155-56 There is also a St Machan in West Lothian (Scotland), as shown by the place-name Ecclesmachan, but again this may be a distinct figure. No hagiographical Life survives for Mawgan or Meugan, but figures bearing Latinised versions of either of these names appear in the Lives of St Cadog and St David. A saint called Maucan or Moucan features in an episode of the late 11th-century Life of Cadog, in which he arbitrates a quarrel between Cadog and Maelgwn, king of Gwynedd. A Life of St David, also of the late 11th century, refers to a monastery of Mawgan (Maucannus).
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According to legend, which is, however, a late one, the first Bishop of Tortona was Marcian of Tortona martyred under the Emperor Hadrian. Francesco Lanzoni has pointed out that the list of bishops that leads back to Marcian of Tortona is a compilation of the 16th century and that its contents are highly suspect. Additionally, the story of Bishop Marcian depends on a hagiographical source of the 10th century, which is full of anachronisms.Lanzoni, pp. 820-821: L'Ughelli (IV, 623) e il Cappelletti (XV, 150) ei oresentano una lista episcopale molto sospetta, a quanto pare, racimolata nel secolo XVI per portare i primordi di Tortona al I secolo.
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In his essay on the queen's biographies, Anne de Bretagne, Didier Le Fur takes the image that a number of writers and historians have given of Anne through the centuries after her death and compares it with the sources available to him. He concludes that the story of Anne of Brittany has been enriched by hagiographical or depreciatory elements, not recounted in the writings contemporary to the duchess, hard to prove or invented. The following paragraphs synthesize most of the arguments found in his book. Georges Minois' Anne de Bretagne draws, on the contrary, a non-lenient portrait of Anne by a critical reading of the sources.
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According to the hagiographies, Joannicius spent the rest of his life as an ascetic on Uludağ, with years dedicated to solitude, study, and prayer. Joannicius spent most of his time reciting the psalms and meditating on the life of Jesus, but the hagiographies also ascribe some miracles and prophecies to him. Among the many stories related in the hagiographical sources, Joannicius is attributed with saving the island of Thasos from snakes, leading Greek captives out of prison, and saving a nun from breaking her vow. In one of the more famous stories, Joannicius found a nun near Uludağ running away from her cloister, intending to marry.
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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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The earliest account of the foundation of the Sanctuary is a composite Latin hagiographical text known as Liber de apparitione Sancti Michaelis in Monte Gargano (Bibliotheca Hagiographica Latina 5948).Ed. by G. Waitz in the Monumenta Germaniae Historica, Scriptores rerum Langobardicarum et Italicarum (Havover 1898), pp. 541-43; reprinted, with an English translation, in Richard F. Johnson, Saint Michael the Archangel in Medieval English Legend (Woodbridge: Boydell, 2005), pp. 110-15. There are three sections to the legend, recording three apparitions by Michael: the first and third sections appear to be part of the same narrative, while the second is possibly the account of a battle half a century later.
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Becoming more involved in academic scholarship after 1935, Julio Irazusta wrote and lectured extensively on Juan Manuel de Rosas who was the subject of revisionism from the far right from 1930, when a hagiographical biography by Carlos Ibarguren appeared, resulting in Rosas being characterised as a model of leadership.Sandra McGee Deutsch, Las Derechas, 1999, pp. 233 Irazusta believed that Rosas was the last great Argentine statesman and he became noted as an expert on Rosas, editing four volumes of his political papers between 1941 and 1950. Irazusta also wrote biographies of Tomás de Anchorena and other historical figuresNicolas Shumway, The invention of Argentina, 1993, p.
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The Vitas Patrum Emeritensium is an early medieval Latin hagiographical work written by an otherwise unknown Paul, a deacon of Mérida. The work narrates the lives of the five bishops who held the see of Mérida in the second half of the 6th-century and the first half of the 7th-century: Paul, Fidelis, Masona, Innocentius and Renovatius, with particular space being given to the life of Masona.Francis Clark, The Pseudo-Gregorian Dialogues, Brill, 1997, pp. 131-135 The date of composition is debated, but is generally thought to have been made in the 7th-century, with the preface and the first three chapters added on in later centuries.
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The Scriptor Incertus de Leone Armenio ("Unknown writer on Leo the Armenian") is the Latin title given to an anonymous 9th-century Byzantine historical work, of which only two fragments survive. The first fragment, preserved in the 13th-century Vat. gr. 2014 manuscript (interposed into descriptions of the Avaro-Persian siege of Constantinople and the Second Arab Siege of Constantinople, as well as hagiographical texts) in the Vatican Library, deals with the 811 campaign of Emperor Nikephoros I () against the Bulgars, which ended in the disastrous Battle of Pliska. Discovered and published in 1936 by I. Dujčev, it is also known as the Chronicle of 811, or the Dujčev Fragment.
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He also repaired churches and enforced discipline on priests who indulged in vanities while also visiting hermits to ensure the magisterium was being upheld in those places of hermitage. The Minister General for his order requested he write a hagiographical account in 1740 and so he wrote a major book about the Franciscan saints and blesseds in the first two centuries. Lucci studied with, and was a close friend of, Francis Fasani who, after Lucci's death, testified on 29 November 1742 at the diocesan hearings regarding the holiness of Lucci's life; he and Fasani were both ordained as priests together. Alphonsus Maria de' Liguori wrote of Lucci and heaped great praise upon him.
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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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Founded and edited by Donnchadh Ó Corráin of University College Cork since the early 1980s until 2016, Ó Corráin passed on this role to fellow Professor of History Dáibhí Ó Cróinín of NUI Galway and Elva Johnston of University College Dublin. Ó Cróinín's work had featured in the first edition. Patrick Wormald also noted two "firsts" in English language scholarship in his review of that edition: Jonas's great life of Columbanus being given its first "sustained treatment" in the language (by Ian N. Wood) and a description of "the beginnings of hagiographical writing in Iceland". The Irish Times has credited the journal with featuring the work of scholars who might elsewhere have been neglected.
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Throughout the canon of Tibetan autobiography, authors present a wide span of attitudes towards themselves and their accounts of their lives, ranging from extraordinarily self-deprecating to excessively self-praising. Tertöns tend towards humility and self-deprecation, typically stemming from uncertainty in their realizations in treasure revelation. On the opposite side of the spectrum, many authors, such as Kalu Rinpoche detail numerous acts of compassion and great meditative abilities in their autobiographies, while others add hagiographical elements to their autobiographies to elevate perceptions of them. While this variety in tone typically stems from the autobiographer himself, disciples do frequently impact tone (See Authorship) and add honorific titles in praise of their instructors.
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Nicholas II re-established the local canonization, and tried to recover the pre-Petrine format. For the first time since the last local canonization two centuries ago, the tradition has been reawaken in 1900, when 222 Orthodox believers led by St. Metrophanes were martyred during the anti-Christian Boxer Rebellion by the Yihetuan. A high point was the ceremonial canonization of Seraphim of Sarov, where the Emperor personally carried the coffin and thousands of people came to that celebration from all of over Russia. Another factor in the rapid growth of canonizations was the progressed hagiological and hagiographical researches between the 2nd half of the 19th century and the early 20th century in Russia.
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Lord Buddha The Buddhavaṃsa (also known as the Chronicle of Buddhas) is a hagiographical Buddhist text which describes the life of Gautama Buddha and of the twenty-four Buddhas who preceded him and prophesied his attainment of Buddhahood. It is the fourteenth book of the Khuddaka Nikāya, which in turn is the fifth and last division of the Sutta Piṭaka. The Sutta Piṭaka is one of three pitakas (main sections) which together constitute the Tripiṭaka, or Pāli Canon of Theravāda Buddhism. Along with the Apadāna and the Cariyāpiṭaka, the Buddhavaṃsa is considered by most scholars to have been written during the 1st and 2nd century BCE, and is therefore a late addition to the Pāli Canon.
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The corpus of medieval Latin literature encompasses a wide range of texts, including such diverse works as sermons, hymns, hagiographical texts, travel literature, histories, epics, and lyric poetry. The first half of the 5th century saw the literary activities of the great Christian authors Jerome (c. 347–420) and Augustine of Hippo (354–430), whose texts had an enormous influence on theological thought of the Middle Ages, and of the latter's disciple Prosper of Aquitaine (c. 390-455). Of the later 5th century and early 6th century, Sidonius Apollinaris (c. 430 – after 489) and Ennodius (474–521), both from Gaul, are well known for their poems, as is Venantius Fortunatus (c. 530–600).
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The name Hippolytus appears in various hagiographical and martyrological sources of the early Church. The facts about the life of the writer Hippolytus, as opposed to other celebrated Christians who bore the name Hippolytus, were eventually lost in the West, perhaps partly because he wrote in Hellenic Greek. Pope Damasus I dedicated to a Hippolytus one of his famous epigrams, referring to a priest of the Novatianist schism, a view later forwarded by Prudentius in the 5th century in his "Passion of St Hippolytus". In the Passionals of the 7th and 8th centuries he is represented as a soldier converted by Saint Lawrence, a legend that long survived in the Roman Breviary.
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The tomb of Bari Imam in Islamabad Shah Abdul Latif Kazmi, (Urdu شاہ عبد الطیف کاظمی المعروف سرکار بری امام ) often referred to as Barī Imām or Barī Sarkār (1617–1705), was a 17th-century Sufi ascetic from Punjab who was the most prominent Sufi of the Qadiriyya order. He is venerated as the patron saint of Islamabad, Pakistan. Born in Karsal to a family descended from Muhammad through the linage of Musa al-Kadhim, the life of Bari Imam is known "essentially through oral tradition and hagiographical booklets and celebrated in numerous songs" of Indian and Pakistani Sufism. In the present day, Bari Imam is one of the most popular and widely venerated saints of Punjab.
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Of the 48 glossae collectae, 19 are on lemmata from Bible books, the 23 others from late antique and patristic texts. The importance of a glossary lies partly in that they indicate what was held in the library where the glossary is prepared, partly in what they suggest the glossator's interests were. For instance, Theodore's interest in the works of Pope Gregory I is clear from the distribution of the glosses: there are eight glosses on Gregory's Pastoral Care and no fewer than 46 (or 49) from his Dialogi. In turn, the numerous glosses from the Dialogi, much of which is concerned with hagiographical accounts, prove the importance attached by the Canterbury school to hagiography.
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The historian Susan Ridyard maintains that Edmund's martyrdom cannot be proved and the nature of his fate — whether he died fighting or was cruelly murdered in the battle's aftermath — cannot be read from the Anglo-Saxon Chronicle. She notes that the story that Edmund had an armour-bearer implies that he would have been a warrior king who was prepared to fight the Vikings on the battlefield, but she acknowledges the possibility that later accounts belong to "the realm of hagiographical fantasy".Ridyard, The Royal Saints of Anglo-Saxon England. pp.66–67. Abbo named one of Edmund's killers as Hinguar, who can probably be identified with Ivarr inn beinlausi (Ivar the Boneless), son of Ragnar Lodbrok.
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During the Tang dynasty (June 18, 618 – June 4, 907) poetry flourished throughout China (this period is commonly known as the "Golden age of Chinese poetry"). It was during this period that the Queen Mother became an extremely popular figure in poetry. Her mythology was recorded in the poems of the Quan Tangshi, a collection of surviving poems (of an estimated 50,000 written during the period) from the Tang dynasty. After the fall of the Tang dynasty, () a Shang- ching Taoist master and court chronicler named Du Guangting wrote a hagiographical biography of the queen mother as part of his text "Yung ch'eng chi hsien lu" ("Records of the Assembled Transcendents of the Fortified Walled City").
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Marshall Keeble (December 7, 1878 in Murfreesboro, Tennessee - April 20, 1968 in Nashville, Tennessee) was an African American preacher of the Churches of Christ, whose successful career notably bridged a racial divide in an important American religious movement prior to the Civil Rights Movement. Over the course of his 50-year career as a gospel preacher, he was credited with starting almost every African-American Church of Christ in the state of Tennessee. Keeble enjoyed an almost unrivaled position as an African-American subject of hagiographical biography by white contemporaries within the church of which Keeble was a member. A notable example of this is Roll Jordan Roll by fellow minister and longtime Keeble associate, J. E. Choate.
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Information on the battle found in the works of Dinawari and Ya'qubi is also based on Abu Mikhnaf's Maqtal, although they occasionally provide some extra notes and verses. Other secondary sources include al-Mas'udi's Muruj al-Dhahab, Ibn Ath'am's Kitab al-Futuh, Shaykh al- Mufid's Kitab al-Irshad, and Abu al-Faraj al-Isfahani's Maqatil al-Talibiyyin. Most of these sources took material from Abu Mikhnaf, in addition to some from the primary works of Awana, al-Mada'ini and Nasr ibn Muzahim. Although Tabari and other early sources contain some miraculous stories, these sources are mainly historical and rational in nature, in contrast to the literature of later periods, which is mainly hagiographical in nature.
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However, the author was certainly well versed in the hagiographical tradition, drawing from a Life of Brigid of Kildare, and evidently borrowing from Breton traditions of Saint Sithney and Lives of the local saints Elwen, Ia, and Gwinear. According to Leland's text, Breage was born in the region of Lagonia and Ultonia in Ireland, an unclear description perhaps referring to Leinster and Ulster. She became a nun at an oratory founded by Saint Brigid of Kildare at Campus Breace (the Plain of Breague; modern Mag Breg in County Meath). Around 460, she travelled to Cornwall with a company of seven other Irish saints: Germoe, Senanus (Sithney), Mavuanus (perhaps Mawnan), Elwen, Crowan, Helena, and Tecla.
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Boswell's work was unique in its level of research, which involved archival study, eye-witness accounts and interviews, its robust and attractive narrative, and its honest depiction of all aspects of Johnson's life and character - a formula which serves as the basis of biographical literature to this day. Biographical writing generally stagnated during the 19th century - in many cases there was a reversal to the more familiar hagiographical method of eulogizing the dead, similar to the biographies of saints produced in Medieval times. A distinction between mass biography and literary biography began to form by the middle of the century, reflecting a breach between high culture and middle-class culture. However, the number of biographies in print experienced a rapid growth, thanks to an expanding reading public.
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One of the oldest saga manuscripts to preserve a reference to the genre is DGThe De La Gardie Collection in Uppsala University Library 8 from c. 1225–1250 in the hagiographical saga Óláfs saga helga. According to the saga, the Icelandic skald Óttarr svarti composed a mansǫngsdrápa about Queen Ástríðr of Norway when they were both in the court of her father, the King of Sweden. This drápa provoked the wrath of her husband, King Ólafr Helgason, but when Óttarr travelled to Norway he prudently enlisted the help of his uncle and skald Sigvatr Þórðarson to gain an audience with the Norwegian king and redeem himself with the poem Hǫfuðlausn, which praises the merits of King Ólafr rather than the beauty of his wife.
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The document protested a religious persecution of Catholics in Germany, detailing attacks on clergy, interference in the practice of the faith and operation of welfare organisations, confiscation of church property, restrictions on preaching the Gospel, and suppression of the Catholic press and Catholic education.After Five Years of Nazi Rule; Catholic Herald; 15 July 1938; p. 9 After the beginning of the organized killing of the mentally and physically handicapped, termed euthanasia, he protested in a letter to the Baden Interior Minister Pflaumer, and was the first of the German bishops to do so in writing, according to Schwalbach. (hagiographical, but with many original quotes) On 1 August 1940, Gröber wrote to the head of the Reich Chancellery, and warned that the murders would damage Germany's reputation.
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369-70 While there is no inherent improbability in the supposition that Saint Sigfrid 'from England' (supposing he been given papal authorization and the standing of a missionary archbishop) might have followed the example of Saints Augustine, Willibrord and Boniface in ordaining bishops for rural regions and population centres within his northern European mission-field, these reports of bishopric-foundation are not usually taken seriously. This is not only because the hagiographical context in which they are presented is easy to dismiss as a tissue of lying tales: the reports themselves appear to conflict with the account of Swedish church-history supplied by Adam of Bremen, a much earlier and seemingly more reliable authority. However, these considerations do not necessarily amount to conclusive disproof.Discussion in Fairweather 2014, pp. 206-7.
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Walter Hofstetter observes: :Being a political, religious and cultural centre of unique prestige and influence, Winchester, through the conscious efforts of its monastic school to standardize language, must also have become a factor of prime importance in the evolution of the literary standard in use throughout England in the late Old English period. The Continental leaders of the church immediately after 1066 justified the Conquest by denigrating the pre-Conquest state of the Anglo-Saxon church. Newcomers such as Lanfranc, who became Archbishop of Canterbury in 1070, had no interest in saints venerated by the Anglo-Saxons, and his Constitutiones for Christ Church, Canterbury, show no debt to the Regularis Concordia. However, Anglo-Norman monks soon turned the Anglo-Saxon hagiographical tradition to their own uses, and saints venerated by the Anglo- Saxons regained respect.
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In the teachings of the Japanese Pure Land teacher Shinran, such experience of faith, which he called "the Light" (Japanese: kōmyō) involved devotees not only feeling completely assured about the Buddha Amitābha as to his determination and wisdom to save them, but also feeling fully reliant on Amitābha because of their personal incapacity. Despite the important developments that took place in the arising of Mahāyāna Buddhism, it would be simplistic to state that no devotional movement existed before Mahāyāna. Devotionalism had become common in texts and practices in the same period that the Abhidhamma texts were compiled, even before Mahāyāna developed. Furthermore, later Theravāda Buddhism started emphasizing hagiographical accounts of the Buddha and bodhisattva more, and in many accounts the Buddha played a major role in other people's enlightenment.
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Romuald (; 951 - traditionally 19 June, c. 1025/27 AD)The traditional year of his death, given as 1027, rests entirely on testimony by Guido Grandi (died 1742), a hagiographical forger, who stated that he had seen the date in documents: see Tabacco 1942, preface:liv. was the founder of the Camaldolese order and a major figure in the eleventh-century "Renaissance of eremitical asceticism".John Howe, "The Awesome Hermit: The Symbolic Significance of the Hermit as a Possible Research Perspective", Numen 30.1 (July 1983:106-119) p 106, noting Ernst Werner, Pauperi Christi: Studien zu socialreligiosen Bewegungen in Zeitalter des ersten Kreuzzuges (Leipzig) 1956; Howe also notes the contemporary examples of Peter the Hermit, leader of a crusade; Norbert of Xanten, founder of the Praemostratensians, and Henry of Lausanne, declared a heretic.
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The first known description of the bonnacon comes from Pliny the Elder's Naturalis Historia: The popularity of the Naturalis Historia in the Middle Ages led to the bonnacon's inclusion in medieval bestiaries. In the tradition of the Physiologus, bestiaries often ascribed moral and scriptural lessons to the descriptions of animals, but the bonnacon gained no such symbolic meaning. Manuscript illustrations of the creature may have served as a source of humor, deriving as much from the reaction of the hunters as from the act of defecation. The Aberdeen Bestiary describes the creature using similar language to Pliny, though the beast's location is moved from Paeonia to Asia: The bonnacon is also mentioned in the life of Saint Martha in the Golden Legend, a 13th-century hagiographical work by Jacobus de Voragine.
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781-802, Francisco Javier Caspistegui Gorasurreta, Navarra y lo carlista. Símbolos y mitos, [in:] A. M. Duque, J. Martínez de Aguirre (eds.), Signos de indentidad histórica para Navarra, Pamplona 1996, pp. 355-370; also later works of the author, dealing with history of sports and leisure in the area, might be useful The very last period is tackled in a partisan book by Errea (2007),Rosa Marina Errea Iribas, Javier Maria Pascual y El Pensamiento Navarro: "con él llego el escándalo" (1966-1970), Pamplona 2007, . The book, though re-edited version of PhD thesis accepted at Universidad de Navarra in 2002, should be approached with caution. Apart from clearly hagiographical („uno de esos hombres, con el corazón en su pueblo y la mente en lo universal”, p. 439) and partisan stand („nuestra gente”, p.
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In 1947, Pope Pius XII entrusted examination of the whole question of the Breviary to a commission which conducted a worldwide consultation of the Catholic bishops. He authorized recitation of the psalms in a new Latin translation and in 1955 ordered a simplification of the rubrics. In 1960, Pope John XXIII issued his Code of Rubrics, which assigned nine-readings matins only to first-class and second-class feasts and therefore reduced the readings of Sunday matins to three.1960 Code of Rubrics, 161−163 In 1970, Pope Paul VI published a revised form of the Liturgy of the Hours, in which the psalms were arranged in a four-week instead of a one-week cycle, but the variety of other texts was greatly increased, in particular the scriptural and patristic readings, while the hagiographical readings were purged of non-historical legendary content.
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Another early story similar to the tale of Khiḍr is of Christian provenance. A damaged and non-standard thirteenth- century Greek manuscript of the Leimōn Pneumatikos, a hagiographical work by the pre-Islamic Byzantine monk John Moschus, includes the conclusion of a narrative involving an angel and a monk, in which the angel explains certain strange actions he had presumably taken in earlier, now lost sections of the narrative. The angel had stolen a cup from a generous host, because he knew that the cup was stolen and that their host would be unwittingly sinning if he continued to possess it. He had killed the son of another generous host, because he knew that the boy would grow to be a sinner if he reached adulthood but would go to heaven if he died before committing his sins.
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The greater part of the life and teaching of Shaykh Tijani can be drawn from two primary hagiographical works: #Kitab Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani) by Sidi Ali Harazem Berrada (d. 1797), and #Kitab al-Jami’a li-ma f-taraqa mina-l ‘ulumn (The Absolute in What Has Separated from the Sciences) by Sidi Mohammed ibn al- Mishri Sibai Hassani Idrissi (d. 1809). Later hagiographies tend to be works of compilation drawn from these two primary sources. Such hagiographies are: #Kitab Rima'h al-Hizb al Rahim ala Nuhur Hizb ar-Rajim (The Spears of the League of the Merciful thrown at the Necks of the League of the Accursed) by Sidi Omar ibn Said al-Futi (d.
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Cf. (polemical, defensive of hagiographical tradition). Among the Bishops of Clermont should also be mentioned: Pierre de Cros (1301–04), engaged by Thomas Aquinas to complete his Summa; Étienne Aubert (1340–42), later Pope Innocent VI (1352–62); Guillaume du Prat (1528–60), founder of the Clermont College in Paris, and delegate of Francis I of France to the Council of Trent; and Massillon, the illustrious orator (1717–42). Several famous Jansenists were natives of Clermont: Blaise Pascal, author of the Pensées (1623–62); the Arnauld family, and Jean Soanen (1647–1740), Bishop of Senez, famous for his stubborn opposition to the Bull "Unigenitus". On the other hand, the city of Riom in the diocese of Clermont was the birthplace of Jacques Sirmond, the learned Jesuit (1559–1651), Confessor to Louis XIII and editor of the volumes on the ancient councils of Gaul.
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The legend strongly accentuates Eric's personal piety: "This saintly king of ours conducted many godly prayers and sessions, as well as fasting. He showed empathy with people in distress, was generous in giving alms to poor people, and forced himself to wear a shirt of horsehair, which he used when he was mortifying the flesh ... How he dealt with his secret enemy which is in the sexual parts, that is seen from the circumstance, that when he observed celibacy at fasting or religious celebrations, he often took a secret bath in a cold tub of water - even in wintertime - thus expelling non-permissible body heat with the cold." While much of this should be regarded as hagiographical stereotypes, the scientific investigation of his remains shows that he consumed much freshwater fish, indicating observance of fasts.Sabine Sten, 2016, p. 33.
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There is however no evidence to support this, and their high position in the imperial bureaucracy of the time renders any openly iconodule position highly unlikely. Furthermore, when Platon left his office and entered the priesthood in 759, he was ordained by an abbot who, if he was not actively iconoclastic himself, at the very least offered no resistance to the iconoclastic policies of Constantine V. The family as a whole was most likely indifferent to the question of icons during this period.. According to the later hagiographical literature, Theodore received an education befitting his family's station and from the age of seven was instructed by a private tutor, eventually concentrating in particular on theology. It is however not clear that these opportunities were available to even the most well-placed Byzantine families of the eighth century, and it is possible that Theodore was at least partially an autodidact..
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27 January 2019 The name of Baertius is on the title pages of nine of the volumes of the Acta Sanctorum; the last four of May, and of the first five of June; but to judge from the articles published in these volumes his collaboration is by no means so large as these figures would indicate. There are no articles bearing his signature either in the volumes for May nor in the fifth volume for June. The other four volumes for June contain some fifteen articles by him, all very short excepting the commentaries on Saint Columba and Saint Basil the Great, of the date of 9 June. In 1688, in company with Father Conrad Janninck, he made a trip to Austria and Hungary in search of hagiographical material; the journey lasted eight months and the two returned with a large number of documents.
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Calendarium Romanum, p. 67. The devotional feasts of the Blessed Virgin Mary that have been kept are those of her Motherhood of God (a solemnity), her Queenship, Sorrow, Rosary, and Presentation (obligatory memorials), and as optional memorials Our Lady of Lourdes, the Immaculate Heart of Mary, Our Lady of Mount Carmel, and the Dedication of the Basilica of St Mary Major. Reduction of the number of devotional feasts of Our Lady results in raising of profile of the feasts of the Lord closely associated with the Mother of Jesus (the Annunciation and the Presentation of the Lord) and of the major feasts of mysteries of her life (Immaculate Conception, Nativity, Visitation, and Assumption).Calendarium Romanum, pp. 67–68. Progress in historical and hagiographical studies led to distinguishing three classes of saints included in the 1960 calendar that it seemed better not to keep in the revision.
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366-9 can be found on the official ayuntamiento web page.compare here Since 1956 until 2018 one of Tortosa colleges was named "Institut Joaquín Bau"see the Institut home page, available here (today Institut Dertosa), though there was a failed attempt to change the patron in 1983.see history section of the IJB service, available here Bau's biography, in large part a hagiographical compilation of his correspondence from the private archive, was published in 2001; the author defined Bau as a conservative monarchist and played down Carlist threads, ignoring also most controversial episodes from his lifetime.Bau's shuttling between Carlist and Alfonsist claimants is ignored; there is no note of his harsh stance on Marcelino Domingo in 1929, on his war dealings with the Nazis in 1941-42 or on his "traitor" image among the Carlists in the 1940s Condado de Bau is still functional and currently remains held by Bau's grandson.
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As not infrequently happens, the process for canonization in this case was subject to delays and obstacles of various kinds. In this case, certain interventions were initiated through unorthodox routes in early 1998 by a small group of ecclesiastics in Mexico (then or formerly attached to the Basilica of Guadalupe) pressing for a review of the sufficiency of the historical investigation. This review, which not infrequently occurs in cases of equipollent beatifications,See: Canonization of 40 English and Welsh Martyrs, by Paolo Molinari, S.J., L'Osservatore Romano, Weekly Edition in English, October 29, 1970; it is normally handled through the Historical- Hagiographical Office of the Congregation for the Causes of Saints. was entrusted by the Congregation for the Causes of Saints (acting in concert with the Archdiocese of Mexico) to a special Historical Commission headed by the Mexican ecclesiastical historians Fidel González, Eduardo Chávez Sánchez, and José Guerrero.
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But the rejection from the order she went to and her marriage changed the once-pious de' Botti who adopted a life of laziness and extravagance. But as she dressed in a gown of pearls and precious stones and prepared for an entertainment event she saw her reflection in the mirrors around her take the shape of demons as a reflection of her sin-laden soul. So she tore those clothes off in favor of something simple and wept as she fled to Santa Maria Novella and begged the priests of the Order of Preachers for their help while also making her confession. The converted soul became a member of the Third Order of Saint Dominic and began to concentrate on her married life while spending her time reading Sacred Scripture (she was fond of the Epistles of Paul) and reading hagiographical accounts of saints.
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Mark Walker has written that as a Latin poem with a British subject, an epic which deals with personal problems and domestic situations rather than warlike deeds, it cannot be placed in any genre, Peter Goodrich saw it as a comedy remarkable for the number of medieval modes of literature it includes: "Celtic folklore, political prophecies, pseudo-scientific learning, catalogues of information, and set-pieces of medieval oratory"; altogether, "a crazy quilt of styles and subjects rather than a tightly plotted narrative". Carol Harding thought it a "secular saint's life", a blending of hagiographical and more secular traditions. J. S. P. Tatlock argued that, with its disjointedness, innovation, irresponsibility and stress on entertaining the reader, it constituted "a fumbling step toward medieval romance", but had to concede that unlike most romances it has "no characterization, no love, little feeling and instinctive human truth". He also, while acknowledging that the poem has no unity, praised Geoffrey's skill in organization, alternating description with exposition, picturesque detail with swift narrative.
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Patrick Hume was introduced to the Scottish court, probably by his father as a member of the royal household, sometime before 1580. He rose to prominence as one of the household servants of the king, James VI. On 1 November 1590 he was made an ordinary gentleman of Anne of Denmark's bedchamber. a copy is held by National Records of Scotland GD158/2974. He became a Scottish warden of the Marches in 1591 and keeper of Tantallon Castle the following year. He is probably best known to history through his association with the Castalian Band, the group of court poets writing in Scots headed by the king in the 1580s and 1590s. Only two works by him are known, his first published poem, The Promine (1580), a hagiographical portrait of the king in aureate verse, and his contribution to The Flyting Betwixt Montgomerie and Polwart (c.1583), a poetic contest in which he proved himself a worthy opponent to Alexander Montgomerie.
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Local traditions preserved in Halland, which associate the names of 'Saint Sigfrid' and 'Saint Asmund' with holy springs, may emanate from work done by the two missionaries together in that area, which, in the early eleventh century, up until King Emund's time, was territory disputed between Denmark and Sweden. See Fairweather 2014, pp. 85-6. Latin hagiographical sources assert that within the Swedish kingdom, Saint Sigfrid was granted land for the church at Husaby near Skara, and at Hoff and Tiurby in the vicinity of Växjö, and that he furthermore founded bishoprics for the two parts of Götaland, western and eastern, and also at Uppsala and Strängnäs. Scriptores Rerum Suecicarum Medii Aevi, vol II, part 1, pp. 344-370 This information, combined with the evidence of rune-stones datable to the earlier decades of the eleventh century, suggests the spread of 'English' missionary activity over southern and eastern-central Sweden, as far north as Uppland.
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Medieval primary sources are unanimous in stating that Saint Sigfrid came from England (Latin: Anglia), "Anglia" being a geographical term which, for Adam of Bremen, meant the whole of the large island known to the Romans as Britannia, distinct from Ireland (Hibernia) 'to the left of it'.Adam 4.10 No information is given in any extant pre-modern text as to Sigfrid's exact place of birth within England, or about any attachment he may have had to a monastic community, English or continental. The hagiographical traditions about Saint Sigfrid's first arrival in the Swedish Kingdom presuppose a political background in which a king called Olavus, desirous of his country's adoption of Catholic Christianity, was ruling in a kingdom which included both Svealand and Götaland. At the same time, England and Denmark were being ruled by two separate kings, not by one, as was the case during the ascendency of Cnut, who ultimately gained control of Norway as well as England and Denmark.
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Pope John XIII's Code of Rubrics still used the word "vigil" to mean the day before a feast, but recognized the quite different character of the Easter Vigil, which, "since it is not a liturgical day, is celebrated in its own way, as a night watch".1960 Code of Rubrics, 28 The Roman liturgy now uses the term "vigil" either in this sense of "a night watch" or with regard to a Mass celebrated in the evening before a feast, not before the hour of First Vespers.David I. Fulton, Mary DeTurris Poust, The Complete Idiot's Guide to the Catholic Catechism: The Core Teachings of Catholicism in Plain English (Penguin 2008) The psalmody of the office of readings consists of three psalms or portions of psalms, each with its own antiphon. These are followed by two extended readings with their responsories, the first from the Bible (but not from the Gospels), and the second being patristic, hagiographical, or magisterial.
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Gonzalo is recorded as being a deacon in his home parish in the early 1220s, and as a priest from 1237 on. It has been surmised that he may have studied in the nascent university of Palencia, and may have served in the curia of the bishop of Calahorra. He wrote devotional and theological works. The devotional may be divided into two sub-sections: the Marian (the long Milagros de Nuestra Señora (Miracles of Our Lady - perhaps influenced by Gautier de Coincy), the Duelo de la Virgen (the Mourning of the Virgin, a dialogue between the Blessed Virgin Mary and Saint Bernard of Clairvaux) and Loores de la Virgen (the Praises of the Virgin, which is a type of salvation history); and the hagiographical (the Vida de San Millán de la Cogolla, Vida de Santo Domingo de Silos and the Vida de Santa Oria: the lives of Aemilian of la Cogolla, Dominic of Silos, and Aurea (Oria)).
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The relics of St. Romylos are kept in the Ravanica Monastery The Vita of Romylos was written before 1391 by one of his disciples from Mount Athos called Gregory. Both the Greek and the Slavonic version of his Vita refer to the period he spent on Athos interlacing popular hagiographical clichés with patristic sermons on the eternal value of the monastic virtues, yielding no essential data about his participation in the cultural and philological life of the monastic peninsula. The commonly accepted opinion on the chronological sequence of the Slavic and Greek variant of his Life has been established only in the last two decades of the twentieth century. P. A. Syrku (1855-1905), the scholar who first discovered and published the Slavic text in 1900, based on a Serbian manuscript belonging to the Alexander Hilferding collection, was inclined to accept that it was not a translation but an original text composed directly in Slavic.
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However, film-making in the GDR was always constrained and oriented by the political situation in the country at any given time. Ernst Thälmann, the communist leader in the Weimar period, was the subject of several hagiographical films in the 1950s (Ernst Thälmann, 1954), and although East German filmmaking moved away from this overtly Stalinist approach in the 1960s, filmmakers were still subject to the changing political positions, and indeed the whims, of the SED leadership. For example, DEFA's full slate of contemporary films from 1966 were denied distribution, among them Frank Beyer's Traces of Stones (1966) which was pulled from distribution after three days, not because it was antipathetic to communist principles, but because it showed that such principles, which it fostered, were not put into practice at all times in East Germany. The huge box-office hit The Legend of Paul and Paula was initially threatened with a distribution ban because of its satirical elements and supposedly only allowed a release on the say-so of Party General Secretary Erich Honecker.
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14th century depiction of the Anglo-Saxon royal saint Edward the Martyr In various cases, these royal saints had been killed by other Christians. Of the martyred royal saints, the earliest date from the seventh century, with very few appearing throughout the eighth century, and then a number emerging in the late eighth and first half of the ninth centuries in the kingdoms of Northumbria and Mercia, with the very last known example coming from Wessex. The fact that motifs and tropes repeat in the various hagiographies of martyred saints led Rollason to suggest that the different authors were operating in a known hagiographical tradition and were borrowing from earlier works. For instance, the motif of a beam of divine light revealing the location of the body is associated with eight of these martyrs in their hagiographies; nine entail the murder being committed by a servant ordered to carry it out by their master; and seven claim that a religious foundation was established in the aftermath of the killing.
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Thornhill proposed that Albans was in some sense a personification of Albion (the oldest recorded name for Britain) and that his cult was used by Verulamium (the modern St Albans) in its efforts to unify and establish its dominance over the old Roman province of Britannia. He identified the name Elafius, a British official in the Life of Saint Germanus (see below), as a 'mis-hearing' of Albios or Albius as another name for Albanus, in a corrupt oral version of the story of Germanus's visit to Britain. He suggested that the cult of the traditionally 'pre-Patrican' Saint Ailbe of Emly in Munster was the immediate origin of the cult of Alban/Albios and that later persons in hagiographical legends were much devolved and mutated derivatives of a fragmented cult of Alban/Albios. This theory received little support or even notice, but in 2008 the historian Ian Wood proposed (independently) that he was an 'invention' of Saint Germanus of Auxerre. Germanus visited Britain in 429, as is known from the nearly-contemporary mention by Prosper of Aquitaine.
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On the Resting-Places of the Saints is a heading given to two early medieval pieces of writing, also known as Þá hálgan and the Secgan, which exist in various manuscript forms in both Old English and Latin, the earliest surviving manuscripts of which date to the mid-11th century. Secgan is so named from its Old English incipit, Secgan be þam Godes sanctum þe on Engla lande aerost reston "Tale of God's saints who first rested in England"), and is a list of fifty places which had shrines and remains of Anglo-Saxon saints. Þá hálgan (pronounced thar halgan) is a version of the so-called Kentish Royal Legend (its incipit Her cyð ymbe þa halgan þe on Angelcynne restað "Here [follows] a relation on the saints who rest in the English nation") is a heading which appears to be for both texts, as the Kentish legend, which comes first, is actually an account of how various members of the royal family of Kent, descendants of Aethelbert of Kent, founded monasteries and came to be regarded as saints. As such it is closer to other hagiographical texts than to the list of burial sites that follows it.
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There are a number of works which focus on individuals, though some, as general biographical studies, only partially deal with Carlism and politics. Perhaps the first one to be listed is definitely hagiographical biography of Don Javier by Borbón, Clemente and Cubero (1997).María Teresa de Borbón Parma, Josep Carles Clemente, Joaquín Cubero Sánchez, Don Javier, una vida al servicio de la libertad, Barcelona 1997, His son, Don Carlos Hugo, is featured twice by Clemente in 1999,José Carlos Clemente, Carlos Hugo de Borbón Parma: Historia de una Disidencia, Barcelona 2001, and 2000,Josep Carles Clemente, Carlos Hugo: la transición política del carlismo : documentos (1955-1980), Sevilla 2000, apart from a book by Heras Borrero, which discusses also Don Javier, Don Sixto and other Borbon-Parmas (2010)Francisco Manuel Heras y Borrero, Carlos Hugo el Rey que no pudo ser: la lucha por el trono de España de Carlos Hugo de Borbón Parma, la última esperanza del carlismo, Madrid 2010, and chapters in a book by Ferrer and Puga (2001)Eusebio Ferrer Hortet , María Teresa Puga García, Los reyes que nunca reinaron: los carlistas. Reyes o pretendientes al trono de España, Madrid 2001, and Balanso (1994).
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