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Journal articles on the topic 'Damianus, saint'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 March 2023

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1

Malinowski, Witold. "Twins Cosmas and Damian – Patron Saints of Doctors." Women Health Care and Issues 5, no. 1 (January 6, 2022): 01–08. http://dx.doi.org/10.31579/2642-9756/095.

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Saint Luke is the one commonly believed to be a patron saint of physicians. The less known are Cosmas and Damian, the only twin physicians to have been declared saints in the Catholic Church. In Poland, we have been recently observing a growing interest in these saint twins. This is mainly associated with a return to the tradition of the Apothecary Feast, celebrated on September 26, the day of Cosmas’ and Damian’s martyr death.

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2

Phipps, Colin. "Romuald – Model Hermit: Eremitical Theory in Saint Peter Damian’s Vita Beati Romualdi, chapters 16–27." Studies in Church History 22 (1985): 65–77. http://dx.doi.org/10.1017/s0424208400007889.

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Saint Peter Damian stands among the most important exponents of the revitalised eremitism which played so prominent a role in the religious reforms of eleventh-century Italy. Afterwards cardinal-bishop of Ostia, papal legate and doctor of the church, he was from 1043 prior of the eremitical community of Fonte Avellana, which he had first entered in 1036/7 and for whose constitutions he was so largely responsible that he can be counted virtually as its refounder. Fonte Avellana, however, owed its origins, probably in the 990s, to Saint Romuald of Ravenna. The community derived the general tenor of its spirituality from his, and it is clear that the image of the saint which Damian was able to build up impressed him deeply. The Life of the saint, which he wrote not later than 1042, was the first major work in what was to grow into his considerable corpus, and far exceeds in length any of his later hagiographical products. His image of Romuald became his own model. In the process, the image seems to have become imbued for its part with the colouration of Damian’s own concerns. The whole Life took on a shape and a structure determined not by Damian’s hard knowledge of the man but by his schematisation, his programme, of Romuald’s spiritual growth. The Life is the vehicle of a kind of argument.

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3

Cozzolino, Marilena, Elisa Di Giovanni, Vincenzo Gentile, Paolo Mauriello, and Natascia Pizzano. "Ground-Penetrating Radar Survey for the Study of the Church of Saint Cosma in Helerito (Tagliacozzo, L’Aquila, Italy)." Geosciences 10, no. 6 (June 23, 2020): 244. http://dx.doi.org/10.3390/geosciences10060244.

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This paper deals with the application of geophysical prospections to the study of the Church of Saint Cosma in Helerito inside the Monastery of Saints Cosma and Damiano (Tagliacozzo, L’Aquila, Italy). The research aimed to verify the presence of buried ancient archaeological structures of a construction phase older than the current building. Thus, a grid of ground-penetrating radar (GPR) profiles was carried out inside the building in the available spaces using a radar unit equipped with a multi-frequency antenna of 200–600 MHz. The analysis of 2D radargrams and horizontal slices relative to different temporal ranges led to the identification of significant regular patterns of the amplitude of the electromagnetic signals. The results suggest the presence of a buried structure below the analyzed surface.

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Kwaśniak, Bernadetta. "Meaning of the Desert in Spiritual Thought of St. Peter Damian." Roczniki Filozoficzne 63, no. 2 (2015): 27–36. http://dx.doi.org/10.18290/rf.2015.63.2-3.

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5

Adak, Mustafa, and Paweł Nowakowski. "Neue mittel- und spätbyzantinische Inschriften aus Bithynien." Byzantinische Zeitschrift 114, no. 1 (February 1, 2021): 1–34. http://dx.doi.org/10.1515/bz-2021-9002.

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Abstract The article presents a collection of seventeen previously unpublished inscriptions on stone and small objects from Bithynia. The majority of them belong to the middle Byzantine period and comes from the area of Nikaia and Nikomedeia. First of all, the inscription from a boundary stone of a monastery of Theotokos near Niketiaton is discussed, in which the bridge of a certain Eustathios and the monastery of Johannes Kranbas are mentioned. The building inscription of a refectory attests to the existence of a splendid monastic complex near Kanlıçay, to the east of the Sangarios River. The inscription from a column offered by Leon lists several saints. In addition to clerics and monks, the funerary inscriptions also mention one Basil who came from the Diocese of Ikonion. This is followed by an epigraphical attestation of the koinonikon σῶμα Χριστοῦ (an Easter hymn), a fragment of an inscription mentioning the city of Joannina, a reliquary cross of Saint Damian, and two processional or blessing crosses. A clay seal with the monogram probably of a certain Photios closes the collection.

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6

Friedlaender, Gary E., and Linda K. Friedlaender. "Saints Cosmas and Damian: Patron Saints of Medicine." Clinical Orthopaedics and Related Research® 474, no. 8 (June 9, 2016): 1765–69. http://dx.doi.org/10.1007/s11999-016-4929-6.

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7

Bigaroni, Marino, and Agnes Van Baer. "San Damiano - Assisi: The First Church of Saint Francis." Franciscan Studies 47, no. 1 (1987): 45–97. http://dx.doi.org/10.1353/frc.1987.0007.

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8

Yudin, Aleksey. "Christian Saints in Russian Incantations." Religions 12, no. 8 (July 21, 2021): 556. http://dx.doi.org/10.3390/rel12080556.

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This article discusses the Christian saints who are most often mentioned in Russian incantations: Sts. George, Nicholas, Florus and Laurus, Kossma and Damian, Zosima and Savvaty of Solovki, as well as the semi-apocryphal saints Sisinius and Solomonia. The first six are among the most popular saints of Russian folk Orthodoxy. The article presents the naming conventions of saints, and their attributes and functions in Russian folk magic. Depending on their magical function, the protagonists of the incantations can act as helpers, protectors, and healers. They assist in various practical areas of life, and protect against real and magical dangers, in addition to helping healing from diseases and wounds.

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9

Vanderputten, Steven, and Brigitte Meijns. "Realities of Reformist Leadership in Early Eleventh-Century Flanders: The Case of Leduin, Abbot of Saint-Vaast." Traditio 65 (2010): 47–74. http://dx.doi.org/10.1017/s0362152900000842.

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The reform movement of the later tenth and early eleventh centuries distinguishes itself from other such episodes in monastic history not so much by its impact on the existence of ecclesiastical communities throughout western Europe as by its diversity. Whereas Cluny, Gorze, and the movements initiated or inspired by William of Volpiano, Romuald of Camaldoli, Johannes of Vallombrosa, and Peter Damian have rightly attracted the most interest from scholars, there existed a number of regional movements led by individuals with a reformist agenda, carried out with as much determination, and with results as significant as their international counterparts. One such example is that of the so-called Lotharingian reforms initiated by Richard, abbot of Saint-Vanne (d. 1046), which, over the course of the first half of the eleventh century, spread across large parts of the archbishoprics of Reims, Metz, and Cologne. The exact nature of the movement has long been a subject of debate, with Kassius Hallinger proposing controversially to designate it as aMischobservanz, or mixed observance, based primarily on the customs observed at Cluny and Gorze. The current consensus, however, seems to be that the “Richardian” understanding of monastic life was indeed original and that, like other movements of its time, it originated in a genuine reflection on ways to return to a more authentic experience of thevita regularis.To achieve this goal, Richard and his principal collaborator Poppo, abbot of Stavelot (d. 1048), introduced groups of monks and former canons to their interpretation of theRuleof Saint Benedict, fostered the creation of collective identities around the figure of patron saints, intervened in the production of scriptoria and the creation of libraries, rationalized the monastic economy, and generally attempted to create a more favorable legal and political situation for the communities coming under their care.

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10

Dewhurst, John. "COSMAS AND DAMIAN, PATRON SAINTS OF DOCTORS." Lancet 332, no. 8626-8627 (December 1988): 1479–80. http://dx.doi.org/10.1016/s0140-6736(88)90946-4.

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11

Resnick, Irven M. "Litterati, Spirituales, and Lay Christians According to Otloh of Saint Emmeram." Church History 55, no. 2 (June 1986): 165–78. http://dx.doi.org/10.2307/3167418.

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It seems somewhat paradoxical that at the very time in the eleventh century when laity and clergy were most critical of the corrupt and decadent life led in many monasteries throughout Europe, one should find among reformers the most exaggerated claims for the benefits of monastic life. Peter Damian (1007–1072), one of the most ardent and indefatigable monastic reformers, provides ample evidence of this paradox.

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12

Kirkham, Anne. "Saint Francis of Assisi’s Repair of the Church." Studies in Church History 44 (2008): 46–61. http://dx.doi.org/10.1017/s0424208400003478.

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A round 1230 Burchard of Ursperg, a Premonstratensian canon, writing about the Fourth Lateran Council (1215), reported that ‘with the world already growing old, two religious orders arose in the Church – whose youth is renewed like the eagle’s’. The success of the Franciscans in contributing to what Burchard saw as the renewal of the Church’s youth was simultaneously assisted and celebrated by documenting the life of the founder, Francis (1182–1226), in words and images soon after his death and throughout the thirteenth century. Within these representations, the pivotal event in securing Francis’s religious ‘conversion’ was his encounter with the decaying church of San Damiano outside Assisi. His association with the actual repair of churches in the written and pictorial accounts of his life was a potent allegorical image to signal the revival of the Church and the role of Francis and his followers in this. This essay focuses on how references to the repair of churches were used to call attention to the role of the Franciscans in the revival of the Church in the thirteenth century.

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13

Jansen, Katherine L. "Miraculous Crucifixes in Late Medieval Italy." Studies in Church History 41 (2005): 203–27. http://dx.doi.org/10.1017/s042420840000022x.

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In the year 1206, as Saint Francis was walking near the church of San Damiano, just outside the walls of Assisi, he was suddenly overcome by an urge to enter the dilapidated sanctuary. Upon entering, in the words of his first hagiographer,he fell down before the crucifix in devout and humble supplication; and smitten by unusual visitations, he found himself other than he had been when he entered. While he was thus affected, something unheard of before happened to him: the painted image of Christ crucified moved its lips and spoke. Calling him by name it said: ‘Francis, go repair my house, which as you see, is falling completely to ruin’.

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14

Effenberger, Arne. "Die Kirche des hl. Romanos in Konstantinopel und ihr Umfeld." Millennium 14, no. 1 (February 23, 2017): 191–226. http://dx.doi.org/10.1515/mill-2017-0006.

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Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.

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15

Brown, C. G. "Medical Saints: Cosmas and Damian in a Postmodern World." Journal of the History of Medicine and Allied Sciences 69, no. 4 (February 5, 2014): 665–67. http://dx.doi.org/10.1093/jhmas/jrt072.

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16

Rutt, Richard. "Saints Cosmas and Damian: Patron Saints of Medicine. A Story from Prayers and Pictures?" Journal of Medical Biography 2, no. 1 (February 1994): 48–52. http://dx.doi.org/10.1177/096777209400200108.

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17

Bobryk, Roman. "“Fra Angelico: Martyrdom of Saints Cosmas and Damian” by Zbigniew Herbert: Strategies of Writing about Art." Pitannâ lìteraturoznavstva 87 (September 3, 2013): 180–93. http://dx.doi.org/10.31861/pytlit2013.87.180.

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18

Grozdanov, Cvetan. "The painting of the northern wall of the narthex of the Church of the Virgin Peribleptos (st. Kliment) in Ohrid." Zograf, no. 36 (2012): 109–14. http://dx.doi.org/10.2298/zog1236109g.

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The author examines the figures and scenes painted on the northern wall of the narthex of the Church of the Virgin Peribleptos in Ohrid. He describes and interprets Nebuchadnezzar?s dream, the figures of the archangels Michael and Gabriel as guardians of the entrance to the church, and the choir of the saint anargyres (Panteleimon, Cosmas and Damian). He then proceeds to discuss the empty field above the northern do or of the narthex, the arcosolium and the tomb of Ostoja Rajakovic. Finally, he refers to the penetration of a new passage on the eastern wall of the narthex, which resulted to the destruction of some figures from the earliest layer of frescoes in the church.

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19

Mitrovic, Zorica, Ljiljana Markovic, and Maja Nenadovic. "St. Luke and his cult as holy healer of the Serbs." Srpski arhiv za celokupno lekarstvo 132, no. 9-10 (2004): 364–68. http://dx.doi.org/10.2298/sarh0410364m.

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Most school doctors, who lived in the period of Early Christianity from 1st to 4th century A.D. and who were canonized saints, have been known, up to these days, among people and in scientific and medical circles as Holy Healers. It is understood that only exclusively educated medical experts, trained to heal professionally and prepare medicines are considered Holy Healers. Out of all Holy Healers, St. Kosma and Damian, St. Panteleimon, St. Luke, etc., are highly respected by our people. St. Luke (1st century A.D.) is specially honored by Serbian nation. His relics were taken to Smederevo in 1453 and then the town became ?the place of many cures and new healing spot". Out of these relics, only the foot of St. Luke was preserved in a very good condition and it remained in the possession of the Serbian Orthodox Church. In old documents written in old Greek and clerical-slavic language, St. Luke is glorified as ?reliable doctor both for soul and body..." St. Luke is respected as a protector of medicine and pharmacy, doctors and pharmacists, and patients, as well as many families (family patron of the Serbs), even of the whole regions. Many chemist's shops and hospitals are named by this Saint, what is the confirmation that his cult and recognition of his personality and his work are still present in our milieu. <br><br><font color="red"><b> This article has been retracted. Link to the retraction <u><a href="http://dx.doi.org/10.2298/SARH1010674U">10.2298/SARH1010674U</a></u></b></font>

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20

Hamilton, Sarah. "Otto III’s Penance: A Case Study of Unity and Diversity in the Eleventh-Century Church." Studies in Church History 32 (1996): 83–94. http://dx.doi.org/10.1017/s0424208400015345.

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In the spring of 999 the Emperor Otto III went on pilgrimage to the shrine of the Archangel Michael at Monte Gargano in southern Italy. His pilgrimage was not widely recorded; it was not referred to in any of the works produced in the Empire in the next half century, and only briefly mentioned in three South Italian works. But Otto’s pilgrimage was described more extensively in the eleventh-century vitae of two saints: the anonymous Greek Vita Nili and Peter Damian’s Vita Beati Romualdi. This article will make a case-study of the way in which the authors of these vitae used Otto’s pilgrimage to help construct the sanctity of their own subject, and of how far this reflects the degree of unity, and of diversity, between the Greek and Latin traditions of the Church in southern Italy in the first half of the eleventh century.

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Lubanska, Magdalena. "Healing Chains, Relationships of Power and Competing Religious Imageries in the Monastery of Saints Kosmas and Damian in Kuklen (Bulgaria)." Journal of Ethnology and Folkloristics 10, no. 1 (June 1, 2016): 71–99. http://dx.doi.org/10.1515/jef-2016-0004.

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AbstractThis article* offers an anthropological analysis of a conflict over the use of a set of ‘healing chains’ and other focal objects kept in the Orthodox Christian monastery of Saints Kosmas and Damian in Kuklen, Bulgaria. In a nutshell, the conflict captures the leading religious imageries propagated by the custodians of the monastery on the one hand, and the spiritual leaders of a new religious movement, so-called Deunovians, on the other. The analysis helps situate some of the significant changes currently affecting the religious culture of Orthodox Christians in Bulgaria within a broader social and cultural context.

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22

Schultz, N. "Jacalyn Duffin, Medical Saints: Cosmas and Damian in a Post-Modern World." Social History of Medicine 27, no. 4 (July 7, 2014): 842–43. http://dx.doi.org/10.1093/shm/hku056.

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23

Khodak, Iryna. "Ukrainian and Jewish Monuments in the 1920–1921 Sketches of Mykola Valukynskyi: On the Occasion of the 135th Anniversary of His Birthday." Folk art and ethnology, no. 3 (September 30, 2021): 34–49. http://dx.doi.org/10.15407/nte2021.03.034.

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The article’s purpose is to introduce into science a set of sketches of Ukrainian and Jewish cultural heritages’ monuments, accumulated in Danylo Shcherbakivskyi’s personal fund at the scientific archives of the NAS of Ukraine’s Institute of Archeology, as well as to clarify the circumstances of creation of the sketches, to systematize them by their chronology and topography, and to identify a number of objects of church architecture. Based on both the already published information and the epistolary sources found in Kyiv archives, it is established that Mykola Valukynskyi (1886–1950) made the sketches in 1920–1921 in southern Ukraine, Kyivshchyna, Eastern Podillia, and Slobozhanshchyna during his service in the Red Army railway brigades and shortly after his demobilization. It is found out that the artist drew some wooden churches, namely the Church of the Holy Presentation of the Most Holy Theotokos in Beryslav, the Intercession of the Theotokos Church in Fastiv, the Church of Saint Demetrius in the village of Potoky, the Church of the Elevation of the Holy Cross in the village of Sidava, the Church of the Great Martyr Barbara in Olviopol (now Pervomaysk), as well as a sketch of a bell tower at the Church of Saints Cosmas and Damian in the village of Leliaky. Thanks to Danylo Shcherbakivsky’s drawings in a diary of the 1908 expedition to the Podillian Governorate, it is determined, which precisely log cabins of churches (altar, central, or narthex) in Fastiv, Sidava, and Potoky crowned the above-dome crosses painted on both sides of the churches. An emphasis is placed on the value of drawings of Jewish culture’s objects, first of all of typical town buildings (Zhmerynka, Brayiliv), synagogue architecture (Koziatyn), and sheer tombstones (Brayiliv). The achieved results made it possible to outline the range of Mykola Valukynskyi’s interests in a more prominent way and to involve in the scientific context the significant visual sources of folk and sacred arts, which are important both in historical-theoretical, purely scientific, and practical (for example, for designing new churches, chapels, bell towers, or above-dome crosses) planes.

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24

Kruk, Mirosław P. "The Icon of the Holy Unmercenaries (Greek: Άγιοι Ανάργυροι) Cosmas and Damian, as Bequeathed by Zofia Ruebenbauer, in the Collection of the National Museum in Cracow." Ikonotheka 27 (July 10, 2018): 27–54. http://dx.doi.org/10.5604/01.3001.0012.2315.

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In 2011 the National Museum in Cracow received a bequest that had been specified in the last will and testament of Zofia Ruebenbauer from Ottawa. The gift was described as a 19th century Russian icon. Comparative stylistic analysis complemented by restoration work and a material study revealed an exquisite paint layer, for which analogies may be found in the mid-14th-century Greek art of the Paleologian period. The icon was probably painted in the third quarter of the 14th century in one of the centres in northern Greece including Kastoria, Veria, Mt. Athos, Thessalonike and Constantinople itself. The collection of the Byzantine Museum in Kastoria includes many icons of the holy physicians depicted in a similar pose. Iconographical details such as the surgical knives in the hands of the physicians and in the open tool case find close analogies in the 14th-century wall paintings in Peloponnese, e.g. in the Church of Saint Paraskevi (Αγία Παρασκευή, Agia Paraskevi) and Saint John Chrysostom (Άγιος Ιωάννης Χρυσόστομος, Agios Ioannes Chrisostomos) in Geraki, as well as in the Orthodox Church of the Holy Unmercenaries (Άγιοι Ανάργυροι, Agioi Anargyroi) in Nomitsi. The conclusions of the analysis regarding the icon’s provenance find indirect corroboration in the recently discovered fact that in the first half of the 19th century the work of art was owned by Haryklia Mavrocordatos-Serini, Sas-Hoszowska (1836–1906), a member of the Lvov line of the Greek princely family of Mavrocordatos. The names of her children with the exact dates of their birth appear on the reverse side of the icon. The work of art was passed down to Jerzy Ruebenbauer, who carried it away from Lvov during the Second World War, taking it first to Warsaw, where he met his future wife Zofia, and after the war to Canada via Belgium.

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25

Beldekos, Dimitris, Marianna Karamanou, Effie Poulakou-Rebelakou, Dimitris Ploumpidis, and George Androutsos. "The Medical Vestment and Surgical Instruments of Saint Cosmas and Damian on Sinai Icons From the Seventh to the Eighteenth Century." Journal of Religion and Health 54, no. 6 (June 11, 2014): 2020–32. http://dx.doi.org/10.1007/s10943-014-9899-y.

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26

SOH, Jong Seok. "Religious Myths and their Historical Heritage: How did Saints Cosmas and Damian become Patron Saints of Surgery? - From the Miracle of the Black Legs to 21st Century Transplant Medicine -." Korean Journal of Medical History 29, no. 1 (April 30, 2020): 165–214. http://dx.doi.org/10.13081/kjmh.2020.29.165.

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27

Sulmasy, Daniel P. "Duffin, Jacalyn. Medical Saints: Cosmas and Damian in a Postmodern World. New York: Oxford University Press, 2013. xv+229 pp. $29.95 (cloth)." Journal of Religion 95, no. 2 (April 2015): 259–61. http://dx.doi.org/10.1086/681679.

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28

Wallis, Faith. "Jacalyn Duffin. Medical Saints: Cosmas and Damian in a Postmodern World. ix + 229 pp., illus., bibl., index. Oxford: Oxford University Press, 2013. £18 (cloth)." Isis 106, no. 2 (June 2015): 505–6. http://dx.doi.org/10.1086/682824.

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29

Khodak, Iryna. "Decorative Carving of Iconostases of the Eastern Podillia in the Baroque Period: Three Complexes from Kyiv Museum Collections." Folk art and ethnology, no. 2 (May 30, 2022): 59–72. http://dx.doi.org/10.15407/nte2022.02.059.

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The article is aimed at the description of three complexes of iconostases carving (the royal doors and columns) from the territory of Vinnytsia region in the collections of two leading Kyiv museums – National Art Museum of Ukraine and the National Museum of Ukrainian Folk Decorative Art, in particular, the analysis of the composition, iconographic repertoire and technical features. All the considered works have been acquired by Danylo Shcherbakivskyі during the expedition to Podillia governorate in 1908. The treatment of documentary evidences on the history of the temples and stylistic analysis of monuments give grounds to assert convincingly that the two complexes originate from the Church of the Assumption of the Virgin in 1737 in the village of Pisky-Bershadsky in Olhopil county (now they are in the structure of Bershad, Haisyn district) and Saints Cosmas and Damian of 1753 in the village of Leliaky in Vinnytsia county (now of Zhmerynka district) and with sufficient probability can be dated to the time of their building (consecration). Instead, the origin of the royal doors and four columns purchased from the priest of the village of Vyshnia (Sheremetka) of Vinnytsia county (now it is a part of Vinnytsia) Yevhen Levandovskyi needs further research, as the carving has clear features of the second half of the 17th – early 18th centuries, while the old church in Vyshnia has been built in 1784. All three complexes represent an openwork decorative carving of iconostases, with the dominating motifs of a flowing vine with bunches of various shapes, covered with leaves of excellent configuration, and acanthus leaves. They are evidences of the variability of floral forms in one iconostasis or even one of its components (the royal doors or columns) and the contamination of vines and / or bunches with acanthus leaves typical for Ukrainian art of the Baroque period.

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Hernigou, Philippe. "Bone transplantation and tissue engineering, part I. Mythology, miracles and fantasy: from Chimera to the Miracle of the Black Leg of Saints Cosmas and Damian and the cock of John Hunter." International Orthopaedics 38, no. 12 (September 9, 2014): 2631–38. http://dx.doi.org/10.1007/s00264-014-2511-y.

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31

Johnson, Christopher D. L. "Medical Saints: Cosmas and Damian in a Postmodern World, by Jacalyn Duffin, Oxford: Oxford University Press, 2013, xiv + 229 pp. ISBN 978-0-199-74317-9, US$29.95 (cloth); ISBN 978 019 974317 9, US$12.49 (e-book)." Religion 44, no. 4 (June 19, 2014): 721–24. http://dx.doi.org/10.1080/0048721x.2014.929446.

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32

Contreras Jiménez, María Eugenia. "La memoria del linaje Arias Dávila en la cofradía y hospital de San Cosme y San Damián de Valladolid (siglos XV a XVII) = The Memory of the Arias Dávila Lineage and the Confraternity and Hospital of Saints Cosme and Damian of Valladolid (Fifteenth to Seventeenth Centuries)." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 33 (April 21, 2020): 157. http://dx.doi.org/10.5944/etfiii.33.2020.26734.

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El estudio aborda la relación mantenida por un linaje castellano y una cofradía y su hospital, así como el cambio que paralelamente se produce en la apreciación de la propia memoria del grupo familiar, desde categorías individuales a grupales, a medida que evolucionan los dos mayorazgos instituidos en la rama masculina de los Arias Dávila. Las fuentes, en gran parte inéditas, permiten ver cómo Pedrarias Dávila, gobernador en América, enalteciendo el origen de su propia rama, el obispo don Juan Arias, estableció las bases del proceso analizado.AbstractThis study examines the relationship between a Castilian lineage and a confraternity and its hospital, as well as the change that took place at the same time, in the self-assessment of the family’s memory, both on an individual and a group level, in the development of the entailed estates (mayorazgos) of the male branch of the Arias Dávila lineage. The documentary records, many of which are unpublished, allow us to establish how Pedrarias Dávila, governor in America, laid the foundations for his family’s memory by extolling the origin of his branch founded by bishop Juan Arias.

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Nakayama, Don K. "Saints Cosmas and Damian and the Traditions of Faith and Charity in Medicine." American Surgeon, February 1, 2022, 000313482210742. http://dx.doi.org/10.1177/00031348221074244.

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Sts. Cosmas and Damian, the twin patron saints of medicine, were once among the most recognized saints in Christendom. In today’s secularized society their prominence is much less known. The saints were beheaded during the violent persecutions of Christians in the Roman Empire in the end of the 3rd century and the first years of the fourth. Their story, however, is more than miracles and martyrdom. The history of Sts. Cosmas and Damian show the connection between medicine of Classical Greece and the worship of doctor-saints in early Christendom, and the tradition of charity to the poor in medical care.

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"Medical saints: Cosmas and Damian in a postmodern world." Choice Reviews Online 51, no. 04 (November 18, 2013): 51–2115. http://dx.doi.org/10.5860/choice.51-2115.

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"Limb transplantation miracle by Saints Cosmos and Damian (Swabian wood panel painting)." Neurosurgery 46, no. 5 (May 1, 2000): 1069. http://dx.doi.org/10.1097/00006123-200005000-00007.

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Garay, Ricardo. "Aportaciones a la biografía de Mauricio Damián Valdivielso (1760- 1822), “el santero de Payueta”. // Contributions to the biography of Mauricio Damián Valdivielso (1760-1822), “the saint-maker of Payueta”." Sancho el Sabio : revista de cultura e investigación vasca, no. 40 (December 20, 2017). http://dx.doi.org/10.55698/ss.v0i40.166.

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El presente artículo corrige algunas inexactitudes publicadas hasta la fecha de la biografía del escultor Mauricio Damián Valdivielso y aporta nuevos datos. Entre éstos últimos destacan varios problemas legales y el hallazgo de documentos que certifican que tuvo dos hijos ilegítimos desconocidos hasta ahora.Artikulu honek Mauricio Damián Valdivielso eskultorearen bibliografiari buruzorain arte argitaratu diren hainbat datu oker zuzentzen ditu eta datu berriakematen ditu. Datu berrien artean azpimarratzekoak dira hainbat lege-arazo eta orain arte ezagutzen ez ziren bi seme ez-legitimo izan zituela ziurtatzen duten dokumentuen aurkikuntza.This article provides corrections to some inaccuracies which were published up this date about the biography of the sculptor Mauricio Damian Valdivielso and adds new information. About the new information the highlights are the legal problems he had and the finding of the documents that certifies he had two unknown illegimate sons.

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Gollo, Giulia. "Byzantine Incubation Literature between Religion and Medicine: Food as Medicament in the Collection of Healing Miracles Performed by Saints Cosmas and Damian (BHG 373B)." Studia Ceranea. Journal of the Waldemar Ceran Research Centre for the History and Culture of the Mediterranean Area and South-East Europe, November 21, 2022. http://dx.doi.org/10.18778/2084-140x.12.15.

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Byzantine incubation literature is the term used in research to denote early Byzantine collections of healing miracles (5th–7th century) in which the saint’s miraculous intervention is related to the incubation experience. Despite the centrality of the concepts of disease and healing in such literature, the relationship between medicine and Christian religion needs to be further explored. Based on the Egyptian collection of Miracles of Cosmas and Damian contained in manuscript Lond. Add. 37534 (BHG 373b) as a case study, this paper intends to: (1) present those miraculous accounts where food is treated as medicament, starting from a close reading of the relevant passages; (2) looking at the (Byzantine) medical knowledge integrated in these narratives.

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