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Hamilton, Sarah Louise. "Merovingian episcopal hagiography : text and portrayal." Thesis, University of Reading, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368894.
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Kelly, James. "The possibility of hagiography in our age." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ54502.pdf.
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Hosoe, Kristina Maria. "Regulae and Reform in Carolingian Monastic Hagiography." Thesis, Yale University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3580711.
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This study seeks to discover what Carolingian monastic hagiography can tell us about monastic rules and customs in the late eighth and early ninth centuries, a time when a court-sponsored reform movement was shaking the foundations of traditional monastic practice. Reform legislation was trying to impose one rule—the Rule of Benedict—and one set of customs—written by the reformers—upon all monasteries of the realm, rejecting the other rules and customs by which monks had lived for centuries. Hagiography is one of the most important sources that monks produced to reveal the aspirations and self-identity of their order, but scholarship has never systematically used it to examine whether such radical reforms affected the way hagiography defined monastic perfection and the way it discussed rules and customs. This study bridges that gap, to find that hagiography provides a helpful counterbalance to the overly court-centric, legalistic approach to the reforms. Hagiographical evidence shows great continuity between Carolingian monastic ideals and those of earlier centuries, thus proving and contextualizing the fundamental failure of the reforms. Instead of discarding their past traditions to make room for a new, exclusively Benedictine tradition, Carolingian hagiographers portray a pluralistic monastic world in which many monastic rules and traditions can comfortably coexist, in which their own holy founders' customs are as valuable to their communities' spiritual development as the Rule of Benedict is. From the perspective of these monks, the Rule of Benedict is praiseworthy and can be used to legitimize their hagiographical heroes, but it remains merely one rule among many.
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Tjernqvist, Madeléne. "Woman Monks of Coptic and Christian Hagiography." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323484.
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Woman monks are not uncommon to find in Coptic and other hagiographic literature. They were described to dress into male attire and travel to anchoritic monasteries where they would get a single cell to devote their lives to God through seclusion, prayers, fasting, meditation, studies, and other daily chores, all the while not being known as women by most of the men in their brethren. It was a tough life for a man and it would have been a tough life for a woman. In this study, five hagiographies about woman monks will be examined: three Coptic, one Christian, and one found in both traditions. These women performed miracles and went through changes in both body and mind. The woman Hilaria is one of the most popular saints in Coptic belief and her story is the corner stone of this thesis. Her legend is also considered to be one of the oldest and might be the origin of these kinds of stories, which makes it remarkable on its own. Nonetheless, four other female saints will be examined to find what this essay seeks to answer: What are these women, as women, doing and why? What is the meaning of these stories? Why do they go to anchoritic monasteries? Are we dealing with portraying ideals on Coptic and Christian women? These are some of the questions that this essay is based upon. It combines Egyptological, Christian, literary, as well as gender research for a relevant and fresh view on these texts and their meaning.Kvinnliga munkar är inte ovanliga att hitta i koptisk och annan hagiografisk litteratur. De klädde sig i manliga kläder och reste till anakoretiska kloster där de fick en cell för att viga sitt liv åt Gud genom avskildhet, böner, fastande, meditation, studier och andra vardagliga sysslor, allt medan de flesta av männen i deras brödraskap inte visste att de var kvinnor. Det var ett hårt liv för en man och det var ett hårt liv för en kvinna. I den här studien kommer fem hagiografier om kvinnomunkar att undersökas: tre koptiska, en kristen och en som återfinns i både traditioner. Dessa kvinnor utfärdade mirakel och gick igenom förändringar i både kropp och sinne. Kvinnan Hilaria är ett av de mest populära helgonen inom koptiskt trosväsende, och hennes historia är hörnpelaren i denna uppsats. Hennes legend anses också vara en av de äldsta och kanske ursprunget till dessa sorts historier, vilket gör den enastående i sig själv. Trots det kommer fyra andra kvinnliga helgon att undersökas för att hitta de svar som denna uppsats söker: Vad gör dessa kvinnor som kvinnor, och varför? Vad betyder dessa historier? Varför går de till anakoretiska kloster? Har vi att göra med porträtterande av ideal för koptiska och kristna kvinnor? Dessa är några av de frågor som denna uppsats bygger på. Den kombinerar egyptologiska, kristna, litteratur- och genusstudier för ett relevant och färskt perspektiv på dessa texter och deras betydelse.
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Qin, Guoshuai. "La vie des patriarches Quanzhen : histoire d’une construction hagiographique, 13e-19e siècles." Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP004.
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Aux époques des dynasties Jin (1115-1234) et Yuan (1279-1368) émergea le courant Quanzhen, qui deviendra par la suite l’une des deux principales branches du taoïsme. À ses débuts, il suscita un vaste intérêt de la part de l’ensemble de la société, que cela soit chez la noblesse, chez les lettrés et les notables jusqu’au sein du petit peuple. De manière implicite ou explicite, l’influence du Quanzhen fut perceptible dans l’ensemble des pratiques sociales. À l’aide des documents de l’époque et en les recoupant avec les hagiographies d’immortels dans les sources Quanzhen, nous pouvons esquisser les contours préliminaires de la genèse de l’ordre, dans le contexte des bouleversements sociaux-politiques des périodes des Jin et Yuan. Parmi les matériaux essentiels, et dont l’étude reste pourtant à ce jourtrès succincte, nous portons notre attention sur les légendes relatant les transformations des Sept Véritables (Qizhen). Ces légendes font à la fois partie du domaine religieux et du domaine littéraire. D’après l’abondance des hagiographies des immortels telles qu’elles sont décrites dans le Jinlianzhengzongji ou le Qizhenxianzhuan, les récits des transformations des Sept disciples de Wang Chongyang furent au temps des Jin et des Yuan des documents essentiels et un symbole fort de l’identité du taoïsme Quanzhen. Pour les moines et moniales Quanzhen, les hauts faits relatés dans les hagiographies des Sept Véritables devinrent des modèles à suivre. Puis, à partir de la fin de la dynastie Ming et plus particulièrement à la fin des Qing et pendant la République de Chine, les légendes des transformations des Sept Véritables ont été, d’une part, répandues à l’intérieur du courant Quanzhen et, d’autre part, réécrites et propagées par le concours de moralisateurs, de romanciers, d’adeptes des religions non-officielles, mais également par des moines Quanzhen ainsi que des disciples laïcs de l’ordre. Nous avons pu recenser au moins six versions différentes sur les légendes des transformations des Sept Véritables dans les ouvrages suivants : Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan et Qizhenbaojuan. Ces six versions de l’hagiographie Quanzhen ont été reprises, copiées et publiées en plus de quarante-quatre éditions sous différents titres. En bref, selon les questions clefs issues des trois couches formant l’identité Quanzhen citées ci-dessus, nous essayons de comprendre comment, face à l’environnement religieux particulier aux dynasties Ming et Qing, les moines taoïstes ont d’une part été actifs sur une partie du territoire et ont pris part aux bouleversements historiques de ces époques en se servant de récits hagiographiques prônant la doctrine Quanzhen ; et d’autre part, parce qu’il y a eu des réorganisations profondes dans les récits sur les transformations des Sept Véritables qui étaient contraires à la doctrine Quanzhen et dont certains passages ont suscité des conflits. Le courant Quanzhen riposta, critiqua et réécrivit des ouvrages de façon à corriger les commentaires jugés contraires à la doctrine Quanzhen. De telles actions démontrent que les religieux Quanzhen avaient, des Ming à la République de Chine, une vive conscience de leur identité religieuse spécifique. A l’heure actuelle certains spécialistes des religions non-officielles considèrent que distinguer trop nettement le Quanzhen des religions non-officiellesen opposant une pensée orthodoxe et une pensée sectaire n’est qu’une invention et une interprétation scientifique peu pertinente par rapport à la réalité historique. Cependant, notre analyse portant sur un total de six versions et d’au moins quarante-quatre éditions des hagiographies d’immortels Quanzhen indique que les taoïstes Quanzhen n’étaient pas indifférents aux imbrications fréquentes entre leur doctrine et les religions non-officielles, tout en portant un regard lucide sur leur identité religieuse à travers des actions visant à la protégerIn the times of the Jin (1115-1234) and Yuan (1279-1368) dynasties emerged the Quanzhen order, which later became one of the two main branches of Taoism. In its beginnings, it aroused great interest from the whole of society, be it among the nobility, among the literati and the notables up to the bosom of the common people. Implicitly or explicitly, the influence of Quanzhen was perceptible in all social practices. Using the documents of the time and intersecting them with the anthologies and hagiographies of Quanzhen origin, we can sketch the preliminary outlines of its history, especially in the context of the social-political upheavals of the periods of Jin and Yuan. Among the essential materials, the study of which remains to this day very succinct, we pay attention to the legends relating the transformations of the Seven Veritables (Qizhen). These legends are both part of the religious and literary domains. According to the abundance of the hagiographies of the immortals as described in the Jinlianzhengzongji or the Qizhenxianzhuan, the stories of the transformations of the seven disciples of Wang Chongyang were essential and later became a strong symbol for the identity of Quanzhen Taoism. For the Quanzhen taoists, the great deeds recounted in the hagiographies of the Seven Veritables became models to follow. Then, from the end of the Ming Dynasty and especially at the end of the Qing and during the Republic China, the legends of the transformations of the Seven Veritables were, on the one hand, spread within the Quanzhen order and on the other hand, rewritten and propagated under the help of moralizers, novelists, followers of unofficial religions, but also by Quanzhen taoists and their lay followers. We have been able to list at least six different versions of the legends of the transformations of the Seven Veritables in the following works: Qizhenzushiliexianzhuan, Qizhentianxianbaozhuan, Qizhenyinguozhuan, Jinlianxianshi, Chongyang qizhenyanyizhuan and Qizhenbaojuan. These six versions of the Quanzhen hagiography have been reproduced, copied and published in more than forty-four editions under different titles. In short, according to the key questions from the three layers forming the Quanzhen identity mentioned above, we venture to understand on how, in the face of the particular religious environment of the Ming and Qing dynasties, the Quanzhen Taoists were on the one hand actively taking part in the historical and literary developments by narrating hagiographies to advocate the Quanzhen doctrine; and on the other hand, because there have been profound reorganizations in the narratives of the transformations of the Seven Veritables which were contrary to the Quanzhen doctrine and some of whose passages have given rise to conflict, how the Quanzhen Taoists retaliated, critiqued, and rewritten hagiographies to correct comments deemed contrary to the Quanzhen doctrine. Such actions demonstrate that the Quanzhen taoists had, from the Ming to the Republic China, a keen awareness of their specific religious identity. At the present time some specialists of non-official religions consider that distinguishing Quanzhen too clearly from unofficial religions by opposing orthodox thought and sectarian thought is only an invention and a scientific interpretation that is irrelevant to historical reality. However, our analysis of a total of six versions and at least forty-four editions of the hagiographies of Quanzhen immortals indicates that the Quanzhen Taoists are not indifferent to the frequent interweaving of their doctrine with unofficial religions, but deeply concerned about their Quanzhen authenticity and religious identity
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O'Riley, Kelly M. "Hagiography, Teratology, and the "History" of Michael Jackson." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/rs_theses/33.
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Before his death, Michael Jackson arguably was one of the most famous living celebrities to walk the planet. Onstage, on air, and onscreen, he captivated the attention of millions of people around the world, whether because they loved him or loved to hate him. In an attempt to explain his popularity and cultural influence, I analyze certain theoretical and methodological approaches found in recent scholarship on western hagiographic and teratological texts, and apply these theories and methods to selected biographies written on Michael Jackson. By interpreting the biographies in this way, I suggest why saints, monsters, and celebrities have received considerable attention in their respective communities, and demonstrate how public responses to these figures are contextual, constructed, and often contradictory.
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Rauer, Christine. "'Beowulf' and dragon-fights in early medieval hagiography." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368507.
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Key, Jennifer Selina. "Death in Anglo-Saxon hagiography : approaches, attitudes, aesthetics." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6352.
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This thesis examines attitudes and approaches towards death, as well as aesthetic representations of death, in Anglo-Saxon hagiography. The thesis contributes to the discussion of the historical and intellectual contexts of hagiography and considers how saintly death-scenes are represented to form commentaries on exemplary behaviour. A comprehensive survey of death-scenes in Anglo-Saxon hagiography has been undertaken, charting typical and atypical motifs used in literary manifestations of both martyrdom and non-violent death. The clusters of literary motifs found in these texts and what their use suggests about attitudes to exemplary death is analysed in an exploration of whether Anglo-Saxon hagiography presents a consistent aesthetic of death. The thesis also considers how modern scholarly fields such as thanatology can provide fresh discourses on the attitudes to and depictions of ‘good' and ‘bad' deaths. Moreover, the thesis addresses the intersection of the hagiographic inheritance with discernibly Anglo-Saxon attitudes towards death and dying, and investigates whether or not the deaths of native Anglo-Saxon saints are presented differently compared with the deaths of universal saints. The thesis explores continuities and discontinuities in the presentations of physical and spiritual death, and assesses whether or not differences exist in the depiction of death-scenes based on an author's personal agenda, choice of terminology, approaches towards the body–soul dichotomy, or the gender of his or her subject, for example. Furthermore, the thesis investigates how hagiographic representations of death compare with portrayals in other literature of the Anglo-Saxon period, and whether any non-hagiographic paradigms provide alternative exemplars of the ‘good death'. The thesis also assesses gendered portrayals of death, the portrayal of last words in saints' lives, and the various motifs relating to the soul at the moment of death. The thesis contains a Motif Index of saintly death-scenes as Appendix I.
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Cahill, James 1969. "Locating the sacred body in time : a study in hagiography and historical identity." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28043.
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Hagiography occupies a central place in the history of European culture, and yet despite this centrality, its reception as a significant cultural achievement has at times been undermined by a narrow critical hermeneutic, one that focuses largely on the debilitating flaws of the genre. The goal of this critical practice can be described as at once diagnostic and prescriptive, as scholars attempt to rid the canon of specious documents through rigorous textual and contextual analyses. It is my contention, however, that this critical winnowing, rather than rescuing some hagiographic documents from disrepute, is in fact limited by its failure to adequately account for the medieval concern for representation as a re-presencing of the self within language. Understood through the criteria of contemporary biography, saints' lives are easily read as naive caricatures of holiness, archetypes of faith fitted crudely into human form. Instead, the notion of singular identity should be understood as a focal point for hagiography, one that presupposes important theological, and specifically incarnational, underpinnings. An exploration along these lines will reveal what I believe to be an important function of medieval hagiography; namely, to serve as textual bridges joining the sacred and corporeal realms in coincident moments of human transcendence and divine immanence.
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McKinley, Kathryn Hill. "Ciceronian rhetoric and the art of medieval French hagiography." College Park, Md.: University of Maryland, 2007. http://hdl.handle.net/1903/7737.
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Thesis (Ph. D.) -- University of Maryland, College Park, 2007.Thesis research directed by: Dept. of French and Italian. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Gehrke, Pamela Stucky. "Saints and scribes : medieval hagiography in its manuscript context /." [S. l.], 1986. http://catalogue.bnf.fr/ark:/12148/cb387803810.
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Defries, David James. "Constructing the past in eleventh-century Flanders hagiography at Saint-Winnoc /." Connect to this title online, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1095712760.
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Thesis (Ph. D.)--Ohio State University, 2004.Title from first page of PDF file. Document formatted into pages; contains xv, 508 p.; also includes graphics. Includes bibliographical references (p. 489-508).
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Bouteneff, Peter. "The history, hagiography and humor of the fools for Christ." Theological Research Exchange Network (TREN) Access this title online, 1990. http://www.tren.com/search.cfm?p015-0201.
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Buxton, Sarah Victoria. "Saints George, Sebastian, and Eustace in Medieval Castilian prose hagiography." Thesis, Durham University, 2010. http://etheses.dur.ac.uk/350/.
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This thesis explores the legends of Saints George, Sebastian, and Eustace as presented in five fourteenth- and fifteenth-century manuscripts of the corpus of Castilian prose hagiography known as Compilation B. Chapter One provides an introduction to the thematic and codicological contexts of the legends, asking whether it is possible to identify unifying literary or conceptual features. An analysis of the prehistory of the accounts is presented in Chapter Two, which explores how they were reworked into Castilian from their Latin forms in Jacobus de Voragine’s Legenda aurea (ca. 1260). Chapter Three presents codicological, textual, and palaeographic studies of each manuscript in order to establish hypotheses of textual affiliation. The second half of the thesis offers a thematic and conceptual analysis of the three legends. Chapter Four looks at the tension between knighthood and martyrdom in representations of George, exploring the rich interpretations that are made possible by the juxtaposition of the secular and the religious. Chapter Five examines the nature of social relationships and interweaving narrative strands in the legend of Sebastian in order to assess the use of multiple protagonists. Finally, Chapter Six considers the use of symbolism and typology in the account of Eustace, identifying and exploring the wide range of traditions from which the account draws. The conclusion draws attention to the importance of studying each text both independently and as part of a wider hagiographic and literary discourse. In an appendix, I provide complete editions of each text, presented here for the first time, along with critical apparatus and sample xeroxes of the manuscripts.
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Stearn, Rod M. "Historiography and Hierotopy: Palestinian Hagiography in the Sixth Century A.D." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/44.
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Judean hagiographies are unusual. Some are unexpectedly structured: a saint’s life in the form of a history text. Others offer surprising content. Expected hagiographic stylizations, for example, often depict moments in which the saint is offered money for a miracle. In such cases the saint invariably refuses. Judean saints, however, accept gratitude willingly – often with cash amounts recorded.
The peculiarities of these works have regularly been examined on literary and theological grounds. In this dissertation I propose a different approach: socio-economic context. The monasteries that produced these texts were utterly dominated by the environment of Christian Jerusalem. Although often commented upon, the unmined implications of this reality hold the key to understanding these hagiographies. It is only by examining these monasteries’ ties to – and embeddedness within – their peculiar context that we can perceive the mindset that produced such baffling texts.
Lengthy historical, literary, and archaeological analysis force Judean hagiography to give up its secrets. These works were in fact not odd at all. Rather, they were hyper-specialized, a unique adaptation to a unique environment. True, we do not see their like in other eastern regions over the span of late antiquity. Yet this is to be expected. Nowhere else can we find the particular conditions that brought these works into being. Nor can we understand the Judean works absent their milieu. It is only upon the foundation of layers of context that these hagiographies stand high enough to view. They were, most accurately, Holy Land hagiographies: a label as unique as the land that produced them.
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Krajewski, Elizabeth M. G. "Archetypal narratives : toward a theological appreciation of early Celtic hagiography." Thesis, University of Wales Trinity Saint David, 2015. http://repository.uwtsd.ac.uk/596/.
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This study aims to interpret Lives of Christian saints as examples of religious literature. Hagiography is commonly studied as an historical artefact indicative of the politics or linguistics of the time in which a text was composed, but few theorists have attempted to interpret its religious content. As these texts were composed within monastic environments I argue that the religious content may be illumined by a methodology which identifies an implicit theology of sanctity within the narrative. The biblical hermeneutic method proposed by Paul Ricoeur in the mid-twentieth century is applied to the earliest Lives of Samson, Cuthbert, and Brigit. These three date from the mid- to late-seventh century, a time of secular and ecclesiastical change, in some cases profound turmoil. Historical context for the composition of each text is presented; texts are analysed for biblical allusions and literary sources, and submitted to structural analysis. Motifs of religious and archetypal significance are derived from the work of theorists in folklore, anthropology, Bible, and the History of Religions. Each text is examined for motifs and patterns that disclose the structural framework used to organize the work. The structural analysis is then used to highlight central themes in the text. This interpretive process imagines a dynamic encounter between text and reader which combines historical inquiry with biblical hermeneutic, fulfilling Ricoeur’s expectation that the encounter would expand the reader’s horizon of meaning. Samson’s encounters with serpents and sorceress function as an initiatory pattern drawing monastics into a dynamic of spiritual growth. Cuthbert’s time on Farne Island includes echoes of the Desert Saints as well as the crucifixion of Christ and results in a brief but powerfully kenotic episcopal ministry. Brigit’s Kildare becomes the locus of the New Jerusalem, City of Refuge and Peaceable Kingdom.
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Roberts, Peter Alan. "The biographies of Ras-chung-pa : the evolution of Tibetan hagiography." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:e4d7b22b-5a36-4d7c-8e41-3616935d4a78.
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This thesis examines accounts of the life of Ras-chung-pa, also known as rDo- rje Grags-pa (1084-1161), written from the thirteenth to the eighteenth centuries. It identifies what sources are presently available and discusses their inter-relationship. The thesis will present a development of narrative traditions that fuse and eventually climax in the sixteenth century Ras-chung-pa'i rNam-thar by rGod-tshang Ras-pa, which is the standard biography for present-day Tibetan Buddhism. This thesis will reveal how rGod-tshang Ras-pa's version of the first half of Ras-chung- pa's life is a late composite of various conflicting narratives. As the primary source materials have been little studied or even identified, a major part of the thesis will be an exploration and identification of the sources. The thesis will both show how narratives about Ras-chung-pa evolved and suggest their possible historical sources.
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Krook, Ann Sofi. "The portrayal of women in Irish hagiography to circa 900 AD." Thesis, Queen's University Belfast, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326342.
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Watson, Claire Louise. "The authority of saints and their makers in Old English hagiography." Thesis, University of Leicester, 2004. http://hdl.handle.net/2381/30281.
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The miracles performed by saints in Old English hagiography provide the starting point for this thesis, and serve as a route into exploration of wider issues within the saints' lives. The thesis is structured around a series of case studies based on the classifications of sanctity found in the Anglo-Saxon Litanies, with chapters on Virgins, Confessors, Martyrs and Apostles, which explore the presentation of miracles in an AElfrician and anonymous life of each type of saint. Each case study assesses the manner in which the Latin biographies of established saintly figures are handled by their vernacular translators, and the potential agenda of Old English hagiographers suggested by this treatment.;The manipulation of Latin tradition in the lives is revelatory regarding perceptions of authorship and sanctity in the early medieval period, and questions of textual and divine authority are raised in the analysis of each hagiography. The exploration of miracles is framed by the assessment of these two interrelated concepts within the lives. Assessment of inscribed authority centres on the textual and personal authority advocated by the author of the saintly biography, investigating their claimed and actual adherence to tradition and attitudes to orthodoxy. Exploration of divine authority assesses the validation a saint is said to receive from the Lord in their biography, for which the performance of miracles can serve as a primary channel. The thesis explores the relationship between these kinds of authorization, and the different approaches to these notions found in the AElfrician and anonymous corpora. It argues that suggestive differences exist between AElfrician lives and the anonymous corpus in these areas, and suggests that AElfric's treatment of saints' miracles was intended to further the spiritual wonders he envisaged himself to be enacting.
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Defries, David J. "Constructing the past in eleventh-century Flanders: Hagiography at Saint-Winnoc." The Ohio State University, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=osu1095712760.
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Capron, Laurent. "Deux codices hagiographiques sur papyrus du Musée du Louvre : édition et commentaire." Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040019.
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La thèse présente la reconstruction codicologique et l’édition commentée des fragments de deux codices hagiographiques sur papyrus conservés au Musée du Louvre. Ils contiennent les restes de la Vie de sainte Eupraxie (codex 1), de la Vie de saint Abraham de Qidun et de la Vie de sainte Théodora d’Alexandrie (codex 2). Le codex 1 est inédit. Le codex 2 fut partiellement publié en 1889 par C. Wessely, mais la découverte de nouveaux fragments et la restauration de l’ensemble ont entièrement remis en cause cette édition. La consultation de nombreux manuscrits médiévaux a permis de combler l’essentiel des lacunes. Certaines subsistent pourtant dans la Vie de sainte Théodora. Ces papyrus présentent les plus anciens témoins des versions grecques des textes, ce qui a permis l’identification des familles de manuscrits les plus fidèles à l’original. La Vie d’Abraham de Qidun présente la particularité d’être une traduction grecque d’un texte composé en syriaque. Des témoins grecs perdus mais contemporains du papyrus ont aussi été traduits en araméen christo-palestinien. Une place particulière est donnée à ces versions. La Vie d’Eupraxie et la Vie de Théodora sont probablement des fictions où apparaissent en filigrane des querelles historico-religieusesThis thesis presents the reconstruction and the commented edition of the fragments of two hagiographical codices on papyrus, from the Musée du Louvre. They preserve some parts of the Life of Eupraxia (codex 1), of the Life of Abraham of Qidun and the Life of Theodora of Alexandria (codex 2). The codex 1 is unedited. The codex 2 was partly published in 1889 by C. Wessely, but as a result of the discovery of new fragments and the restoration of all of these papyri, a new edition was indispensable. After the reading of a large number of medieval manuscripts, it has been possible to fill most of the holes. Only the Life of Theodora remains incomplete. These papyri present the oldest witnesses of the Greek version of the texts, allowing the identification of the groups of manuscripts which preserved the best text. The Life of Abraham is a Greek translation of a genuine Syriac text. Some now lost Greek manuscripts, contemporary of the papyrus, have been translated in Christo-Palestinian Aramaic. These versions are studied in particular. The Life of Eupraxia as well as the Life of Theodora is probably fictions in which it is possible to suppose the presence of historical-political quarrels
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Eyjolfsdottir, Elin Ingibjorg. "The Bórama : the poetry and the hagiography in the Book of Leinster." Thesis, University of Glasgow, 2012. http://theses.gla.ac.uk/3717/.
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This thesis is the first attempt at analysing the Bórama with a detailed analysis of the poetry read alongside the prose, as well as a detailed discussion on the hagiographical material found at the core of the text. Chapter 1 examines the text, with particular attention on issues of composition, chronological order or disorder and other temporal anomalies, as well as the connection with other texts, especially those situated within the Book of Leinster (LL) manuscript. This is to address the issue of what the purpose of the text is, to support the argument that this is a compiled text, possibly by a single author or compiler, drawing on an extensive knowledge of literary works. It examines what the central focus of the text is and also illustrates Moling as the central character of the text, and crucial to the text in whole. In addition it will discuss the issue of classification, something that scholars have contended with for many years. The poetry of the Bórama serves as the focal point of Chapter 2. There I demonstrate the various metres represented in the poetry, and cover a broad discussion on the issues the poems raise in the debate on the Bórama. It illustrates that the poems are an integral part of the text, and that without them the understanding of the text has been severely affected. The following chapter, Chapter 3, is devoted to the numerous saints who occur in the poetry of the Bórama. In the poems, interspersed throughout the text of the Bórama, there is a great number of saints mentioned at various instances with varying purposes. The purpose of their inclusion as well as in which situation they are represented in the text is discussed extensively. Their locality and affiliations will, as far as possible, be explored in terms of their connection to Leinster or Moling. Chapter 4 will be dedicated to the discussion of Moling, the central character of the text. It will explore how he is represented in the text of the Bórama, as compared to other texts where he is also a key figure. It will be shown that the Bórama, in LL, is a central text to his hagiographical corpus. Material concerned with Moling will also be looked at in terms of what they contribute to his legend. It will draw together the traits Moling exhibits in the extant sources and how his literary persona develops. The chapter will then conclude with the suggestion that LL was invaluable to the development of the legend of Moling. In the final final section of the thesis I will draw together the main issues of each chapter in order to provide a conclusion and iron out any remaining issues. I will also highlight the numerous issues this thesis has raised during the course of the research undertaken and which would serve as future projects centred on the text.
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Oppitz-Trotman, Gesine Elisabeth. "Between history and hagiography : aspects of William of Canterbury's Miracula Sancti Thome." Thesis, University of East Anglia, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.539340.
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Denton, John Eric. "Late tenth-century Anglo-Latin hagiography : Ramsey and the Old Minster, Winchester." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607997.
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McKenzie, Rosalind Yvonne. "Secularizing tendencies in medieval Russian hagiography of the sixteenth and seventeenth centuries." Thesis, University College London (University of London), 1998. http://discovery.ucl.ac.uk/1366897/.
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This thesis seeks to demonstrate the extent to which secularizing tendencies are present in Russian vitae of the sixteenth and seventeenth centuries, to examine what role these tendencies play in the evolution of sacred life-writing and also consider how they reflect changing perceptions of and attitudes towards sanctity. By the later medieval period, Russian hagiographical writing had evolved beyond the primarily edificatory goals of the early Russian Orthodox Church, and had become a more varied and sophisticated literary medium used to great effect by the hagiographer to present a political, legal, socio-cultural or ideological message which was distinctly secular in nature. Despite the continuing ideological constraints of the Church, hagiographers succeeded in manipulating and refashioning the established patterns of traditional rhetorical vitae in order to express more powerfully an opinion on a variety of non-ecclesiastical affairs. Several native Russian vitae dating to the sixteenth and seventeenth centuries are analysed in detail to demonstrate the development of this tendency in hagiography. The four main chapters of the thesis focus upon different groups of hagiographical works which demonstrate clear evidence of secularizing tendencies: first, vitae composed in northern Russia during the sixteenth century; secondly, works influenced structurally and thematically by oral tradition largely pre- Christian in origin; thirdly, vitae devoted to female protagonists; and finally, seventeenth-century autohagiography. An examination of the relevant historical and socio-political events of the period helps place the vitae chosen for detailed analysis in a wider critical context than simply that of literary genre. Each chapter also includes a section on the contextual hagiographical background which determines the extent to which earlier works of Russian hagiography acted as models or inspiration for the sixteenth- and seventeenth-century vitae.
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Jones, Rachel. "Mary Magdalene as counter-heroine : late Middle English hagiography and social order." Thesis, Cardiff University, 2014. http://orca.cf.ac.uk/58135/.
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This thesis, which examines episodes from Middle English Magdalene hagiography, argues that Magdalene is represented there as a counter-heroine. It concentrates on the vita in Mirk’s Festial (ca. 1380s); the 1438 Gilte Legende; and Bokenham’s Legendys of Hooly Wummen (completed by 1447). The study contends that Magdalene challenges a variety of hegemonic and patriarchal structures, though her unruliness is typically suppressed by the hagiographers. Chapter one provides context and outlines key terms which run throughout the thesis:subversion, containment and consolidation. The first part foregrounds the thesis’s argument and methodology; the second part introduces the Mary Magdalene cultural narrative; the third situates the thesis in terms of work in related fields. The second chapter interrogates the earliest chronological unit in Magdalene’s medieval biography: the account of her sin and repentance. It argues that Magdalene’s penance represents a moment of containment in the legend. The chapter suggests that the texts, when read as a group, depict Magdalene as choosing to surrender her social, sexual and economic freedoms. At a moment marked by anxieties about changing social roles, the hagiographies endorse a conservative model of social order. Chapter three examines the episodes depicting the Resurrection and Magdalene’s preaching activities in Marseilles. This chapter argues that although Peter’s spiritual authority is emphasized in the post-Resurrection narrative, the subversive potential found in earlier representations of Magdalene’s first witness is never fully erased. It argues, further, that representations of Magdalene preaching allow for readings which align the texts with more heterodox discourses about, for instance, women priests. Chapter four focuses on the scenes describing Magdalene’s years in the wilderness and nightly visitations to a wealthy prince and princess. Whereas chapters two and three argue that the protagonist challenges hegemonic structures in the fields of sexual politics and theology, this chapter argues that the avaricious prince scene presents Magdalene in her littleknown role as a figure of social criticism. The conclusion reiterates the central argument: that medieval hagiography represents Magdalene as an unruly female figure, but that her counter-heroism is frequently contained by structures of her narrative.
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Zollinger, Cynthia Wittman. "Sanctifying history : Hagiography and the construction of an Anglo-Saxon Christian Past /." The Ohio State University, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=osu1486462702467936.
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Thouroude, Véronique Joséphine Gabrielle. "Sickness, disability, and miracle cures : hagiography in England, c.700-c.1200." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:b9c42b2d-9d25-454c-bed9-169ef79e223b.
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This thesis considers how religious literature represented sickness and disability in Anglo- Saxon and post-Conquest England. Based on Gospel accounts of Jesus's healings, narratives of miracle-cures were highly valued within medieval Christian culture. By analysing a selection of miracle-cure narratives from the main period of miracle writing in England, from the age of Bede to the late twelfth century, this project considers the social significance of such stories. All miracle-cures followed the pattern of a spiritual triumph over the material world, but this thesis focuses on how hagiographers represented human experiences of sickness and disabilities. The first two chapters of this thesis address the conceptual structure of the project. The first explains the two areas of scholarly theory that underpin this thesis. These are the use of narrative sources for historical study; and sociological conceptualisations of bodily difference. The second chapter orientates the case-studies selected for this project in their context. Miracle-cures were recounted in relation to other aspects of the culture of medieval England, most importantly the theology of sainthood and of sin. The remaining three chapters of the thesis provide detailed thematic analysis of selected miracle-cure narratives. The third chapter asks how the spiritual experience of bodily difference was understood. The next chapter considers the physical understandings of a body that was affected by either sickness or disability, and the links between miracle-cure narratives and contemporary medical theory. The fifth and final chapter addresses the representation of social aspects of sickness and disability in these texts, in particular the moralising rhetoric of such texts in favour of community support. This thesis concludes with a discussion of how modern Disability Studies and scholarship on medieval culture benefit from interaction with one another.
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Hustler, Jonathan Richard. "Nec silentio praetereundum : the significance of the miraculous in the Anglo-Saxon church in the time of Bede." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/4991/.
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This thesis is based on a study of miracle stories recorded by Anglo-Saxon ecclesiastical writers in the early part of the eighth century. It responds to a number of previous works which have concentrated solely on the miracle stories told by Bede, and argues that the stories of all the writers are the product of the historical situation. The idea that such stories were produced in order to respond to claims made in Irish or Continental hagiography, or by Anglo-Saxon paganism, is rejected; instead, we need to accept the assertion of the authors that these events were recorded because they were believed to have happened and to be of historical importance. Therefore, they provide an insight into the way that these authors approached the writing of history; an analysis of those involved in the stories, of the circumstances of the events, and of the likely transmission, suggests a close-knit circle of mainly noble monastics on whom the writers depended for information, and for whom they wrote. The miracle stories disclose that this approach to history was heavily informed by theological ideas, and by the bias of the author and his/her community. Precisely because the miracle material is to modern eyes unusual (if not incredible), these stories enable us better to understand the mind and methods of the writers on whom much of our knowledge early Anglo-Saxon history depends.
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Lewis, Katherine J. "'Rule of lyf alle folk to sewe' : lay responses to the cult of St Katherine of Alexandria in late-medieval England, 1300-1530." Thesis, University of York, 1996. http://etheses.whiterose.ac.uk/9810/.
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Blanchette, Patricia A. "No cross, no crown : the semiotics of suffering in early medieval female hagiography /." Diss., Digital Dissertations Database. Restricted to UC campuses, 2005. http://uclibs.org/PID/11984.
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Cahill, James. "Locating the sacred body in time, a study in hagiography and historical identity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43841.pdf.
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Campbell, Emma Elizabeth. "The traffic in saints : the social & sexual economies of Old French hagiography." Thesis, King's College London (University of London), 2004. https://kclpure.kcl.ac.uk/portal/en/theses/the-traffic-in-saints--the-social--sexual-economies-of-old-french-hagiography(b08fe848-bf3e-40aa-bfbb-d00b873df9ce).html.
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Henry, Joni Marie. "Writing and reading about saints : late medieval hagiography in manuscript and early print." Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648715.
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Kitchen, John. "Saints' lives and the rhetoric of gender : male and female in merovingian hagiography /." New York ; Oxford : Oxford university press, 1998. http://catalogue.bnf.fr/ark:/12148/cb371793406.
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Pratsch, Thomas. "Der hagiographische Topos : griechische Heiligenviten in mittelbyzantinischer Zeit /." Berlin [u.a.] : de Gruyter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2665456&prov=M&dok_var=1&dok_ext=htm.
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Silva, Rodrigo Pires Vilela da. "O estilo hagiográfico na figura do padre Gabriel Malagrida: o modelo de santidade na segunda metade do século XVIII." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18343.
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Previous issue date: 2014-05-06This dissertation develops on the issue seen as hagiographic literature from the life of Father Gabriel Malagrida which aims to extract an understanding of holiness from the colonial era . Problematizes the subject , with the backdrop of theological reflection , questions such as: What is the cultural context in which the narratives of the life of Malagrida then inserted ? You can establish a hagiographic model of holiness from the investigation of biographies of Malagrida ? What is the relationship that we establish between narrative Matias Rodrigues , Life of Father Gabriel Malagrida and more relevant information about the lives of saints hagiographic work , Legenda Aurea ? The method used is the investigation of literary , biographical and hagiographic literature of life Malagrida and other texts that contribute in understanding the thematic sources. The research aims to contribute to this approach in the valuation of a character of historical importance to Brazil , Jesuit Malagrida . It was found , first, that the current model of holiness has its origins in the medieval conception of Portuguese mother permeates all Brazilian colony . Then proved the hypothesis that an investigation of biographical works Malagrida views from the understanding of hagiographic literature , could provide us sufficient evidence to establish a model of colonial medieval holiness. Finally , we relate this concept to the hagiography contained in Legenda Aurea in order to delineate this paradigm of holiness
Esta dissertação desenvolve-se acerca da questão hagiográfica entendida como literatura a partir da vida do padre Gabriel Malagrida do qual pretende-se extrair a compreensão de santidade da época colonial. Problematiza-se o assunto, tendo como pano de fundo da reflexão teológica, questionamentos como: Qual o contexto cultural em que as narrativas da vida de Malagrida então inseridas? É possível estabelecer um modelo hagiográfico de santidade a partir da investigação das biografias de Malagrida? Qual é a relação que podemos estabelecer entre a narrativa de Matias Rodrigues, Vida do padre Gabriel Malagrida e a obra hagiográfica mais relevante sobre a vida dos santos, Legenda Áurea? O método utilizado é a investigação de fontes literárias, biográficas e da literatura hagiográfica da vida de Malagrida e de outros textos que contribuíssem na compreensão da temática. A pesquisa pretende com essa abordagem contribuir na valorização de um personagem de importância histórica para o Brasil, o jesuíta Malagrida. Verificou-se, primeiramente, que o modelo de santidade vigente tem suas origens na concepção medieval de matriz portuguesa que impregna toda a Colônia brasileira. Em seguida, comprovou-se a hipótese de que uma investigação das obras biográficas de Malagrida vistas a partir da compreensão da literatura hagiográfica, poderia-nos fornecer elementos suficientes para estabelecer um modelo de santidade medieval colonial. E por fim, relacionamos essa concepção com a hagiografia contida em Legenda Áurea de modo a delinear esse paradigma de santidade
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Robertson, Lynsey E. "An analysis of the correspondence and hagiographical works of Philip of Harvengt /." St Andrews, 2007. http://hdl.handle.net/10023/526.
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Meri, Josef Waleed. "Sacred journeys to sacred precincts : the cults of saints among Muslims and Jews in medieval Syria." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286898.
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Zimmern, Matthew. "Hagiography and the cult of saints in the diocese of Liège, c. 700-980." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/358.
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Beresford, Andrew Martin. "'Exir D'Esti Mal Sieglo' : death and female sanctity in thirteenth century Castilian verse hagiography." Thesis, Queen Mary, University of London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285470.
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Grange, Huw Robert. "Sublime and abject bodies : saints and monsters in late medieval French and Occitan hagiography." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607654.
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Herbert, M. R. M. "The monastic paruchia of Colum Cille in pre-Norman Ireland : its history and hagiography." Thesis, University of Cambridge, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.356682.
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Schenck, William Casper. "Reading Saints’ Lives and Striving to Live as Saints : Reading and Rewriting Medieval Hagiography." Thesis, Boston College, 2008. http://hdl.handle.net/2345/1368.
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Thesis advisor: Matilda Tomaryn BrucknerThis study demonstrates the essential connection between literature and history by examining the way selected saints’ lives were read and rewritten in Latin and Old French from the eleventh to thirteenth centuries. Building on the concept of the horizon of expectations developed by Hans Robert Jauss, it argues against both the model of literature as a series of timeless classics whose meaning is apparent to the intelligent reader of any age and the tendency to reduce literature to the more or less successful imitation of historical realities. Not only does the interpretation of a saint’s life change over time as the text is read in different religious and cultural contexts, but the narrative is in turn capable of influencing the way its readers understand themselves and the world in which they live. By comparing different versions of each saint’s life, I am able to isolate variations in form, tone, characterization, and action, and relate them to the experiences of specific historical figures whose lives illustrate the important religious and cultural issues of their time. In order to do this, I examine three saints’ lives in light of the sometimes troubled relationship between the clerical order of the church and the laity. Two Latin and two Old French versions of the Life of Saint Alexis are read along with the life of Christina of Markyate, an English woman who fled from her husband to become a recluse. Alexis’s and Christina’s refusal of marriage illustrates the tension between the monastic model of fleeing from the world to save one’s self and the pastoral ideal of working for the salvation of others. I compare the figure of the mother in two very similar Old French versions of the Life of Pope Saint Gregory, a story of incest, penance, and redemption, to Ermengarde of Anjou, a countess who could never commit herself to life in a convent. Like Ermengarde and countless other lay men and women, Gregory’s mother faces the question of whether she can live a sufficiently holy life as a lay person or needs to enter a convent to expiate her sins. Finally, I read Latin and Old French verse and prose versions of the Life of Saint Mary the Egyptian in light of the similar yet opposing experiences of Valdes of Lyon and Francis of Assisi in relation to the question of heresy and orthodoxy. My understanding of the medieval religious historical context, particularly the history of the laity in the Church, builds on the foundational work of Raoul Manselli, Etienne Delaruelle, and André Vauchez, as well as more recent work by Michel Grandjean, who compares the different visions of the laity held by Peter Damien, Anselm of Canterbury, and Yves of Chartres. My dissertation shows that the different versions of saints’ lives not only reflect the evolution of attitudes about human relationships, salvation, and orthodoxy that characterize the time and place in which they were written, but also question the practices of later readers and offer solutions to new problems in new contexts. As my study demonstrates, ideals like the monastic identification of holiness with asceticism shape the way people understand and direct their lives, and the source for these ideals can often be found in literary texts like saints’ lives. These texts do not communicate these ideals transparently. The juxtapositions, tensions, and conflicts they depict can lead the reader to come to a more nuanced understanding or even a total reconsideration of his or her beliefs. The study of rewriting and medieval saints’ lives can help us better understand this interplay between narrative, ideal, and lived experience
Thesis (PhD) — Boston College, 2008
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Romance Languages and Literatures
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Salter, David. "The representation of animals and the natural world in late-medieval hagiography and romance." Thesis, University of Leicester, 1998. http://hdl.handle.net/2381/30295.
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This thesis takes as its subject the representation of animals and the natural world in two key genres of medieval literature: hagiography and romance. Focusing on the early Lives of St. Francis of Assisi, the romances Sir Gowther, Octavian, and Sir Orfeo, the Middle English Alexander Romances, and the Collatio Alexandri cum Dindimo, it examines the diverse ways in which animals are portrayed in these texts, and the range of mimetic, symbolic, and representative functions that they fulfil. Rather than endorsing the view that medieval culture was characterised by a unified and homogenous attitude towards nature and the natural, the thesis draws out the diversity of opinion and outlook evident in the imaginative literature of the period, and demonstrates in detail the crucial role of genre in determining the representative strategies of individual texts.
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Benoit-Meggenis, Rosa. "L’empereur et le moine : recherches sur les relations entre le pouvoir impérial et les monastères à Byzance, du IXe siècle à 1204." Thesis, Lyon 2, 2010. http://www.theses.fr/2010LYO20097/document.
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Le pouvoir impérial joua à Byzance, à partir du IXe siècle, un rôle déterminant dans l’apparition et l’enrichissement des monastères en accordant de nombreux privilèges fiscaux et sa protection constante face aux empiètements de l’administration fiscale et épiscopale. La lecture des sources suggère que l’empereur obéissait à des intérêts supérieurs à ceux des bureaux du fisc et que la fondation ou la protection des monastères répondaient à des préoccupations spirituelles, idéologiques et politiques. Les monastères impériaux, en particulier, étaient soumis à des obligations contraignantes qui relevaient à la fois des droits privés de l’empereur, tels que l’obligation d’accueillir les membres de la famille impériale, et de ses droits régaliens ; ces monastères servaient de prisons politiques aux opposants de l’empereur, parfois aux empereurs déchus et à leurs proches, et étaient à la disposition du souverain qui pouvait les donner à ses partisans.L’insistance mise par les chroniqueurs à souligner l’amitié des empereurs pour les moines procède de leur volonté d’affirmer la légitimité du pouvoir de ces souverains, malgré leurs fautes ou leur déchéance, afin de maintenir la continuité de l’autorité impériale. Si la légitimité du souverain pouvait suivre à Byzance plusieurs voies et s’accommoder de la violence, elle ne pouvait se passer de l’assentiment divin. Les moines, proches de Dieu grâce à leurs vertus et intercesseurs privilégiés des hommes, étaient assurément les meilleurs garants de cette légitimité. L’idée de la supériorité de la dignité monastique, développée par les écrits monastiques et les Vies de saints, semble avoir trouvé un écho dans les sources narratives dont les récits ont contribué à l’élaboration d’un nouveau modèle idéologique, celui d’une basileia renforcée par des valeurs monastiquesStarting from the IXth century, the imperial power played in Byzantium a significant role in the emergence and enrichment of monasteries, by providing several fiscal privileges and by giving constant protection against the encroachments of the fiscal and the episcopal administration. According to the literature, the emperor obeyed to interests superior to those of the fiscal administration, and the foundation or the protection of monasteries was due to spiritual, ideological and political concerns. The imperial monasteries, in particular, were subject to restrictive obligations which were sometimes the private rights of the emperor, such as the obligation to welcome the members of the imperial family, and other times his kingly rights ; these monasteries served as political prisons for the ones against the emperor, sometimes for the dethroned emperors and their closed ones, and they were available to the sovereign who could give them to his followers.The emphasis made by historians to underline the friendship of the emperors towards the monks proceed from their will to confirm the legitimacy of the power of these sovereigns, despite their mistakes or their decline, in order to maintain the continuation of the imperial authority. If the legitimacy of the sovereign could follow several routes in Byzantium and get used to the violence, it could not do without the divine consent. The monks, close to God thanks to their virtues and intercessors privileged of men, were definitely the best ones to guarantee this legitimacy. The idea of the superiority of the monastic dignity, developed by the monastic literature and the Lives of the saints, seems to have found an echo in the narrative sources whose recites have contributed to the elaboration of a new ideological model, that of a basileia reinforced by monastic values
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Bouchaud, Pauline. "Le chanoine limousin Étienne Maleu († 1322), historien de son église." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP061.
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Étienne Maleu († 1322), chanoine de Saint-Junien (Haute-Vienne), a rédigé une chronique en latin. Il y raconte l’histoire de son église de l’an 500 jusqu’en 1316, date à laquelle il pose sa plume. L’auteur prend soin de consigner dans son « livre de mémoire », les biens et les droits de son chapitre à une époque où celui-ci voit ses horizons s’élargir considérablement à la suite de la nomination comme prévôt d’un membre de la curie pontificale avignonnaise. Étienne Maleu se distingue, parmi les historiens du début du XIVe siècle, par son profil singulier de chanoine de collégiale séculière ainsi que par la vaste érudition qu’il a mise au service d’une œuvre au caractère très local. Comme son contemporain Bernard Gui, auquel il emprunte sa matière et sa méthode historiques, il est un digne représentant de cette histoire « technicienne », selon le terme de Bernard Guenée, qui s’épanouit dans le royaume de France à la fin du Moyen Âge. En effet, le chanoine de Saint-Junien, qui a exploité des sources de natures très diverses (archéologiques notamment, qu’il a la particularité d’étudier dans une perspective liturgique), offre à son lecteur un récit construit et « documenté », y insérant, outre des analyses, la copie de vingt-sept chartes et bulles ainsi que de documents épigraphiques. La présente étude, qui vise à replacer Étienne Maleu dans la communauté des historiens médiévaux, s’accompagne d’une édition critique de sa chronique, réalisée à partir des différentes copies prises par des érudits des XVIIe et XVIIIe siècles, accompagnée de sa traduction commentéeÉtienne Maleu († 1322), canon of Saint-Junien (Haute-Vienne), wrote a Latin chronicle. He related the story of his church from 500 to 1316. Indeed, he completed his work in 1316. The author carefully recorded the possessions and rights of his church. At this time, indeed, the pope appointed to the function of provost a member of his familia : it deeply changed the chapter’s composition and organization. Étienne Maleu was quite different from the other historians of the beginning of the fourteenth century. Indeed, he was a secular canon who belonged to a collegiate church. Furthermore, he demonstrated a vast erudition in the writing of a very local chronicle and wrote a scholarly history, as his contemporary Bernard Gui from whom he borrowed his historical knowledge and method. Indeed, the canon of Saint-Junien used a very large range of sources, that is to say chronicles, vitae sanctorum, necrologies, deeds, epigraphic and monumental sources, oral sources and his own memory. He offered a well-structured story. He transcribed twenty-seven deeds in his work and also inserted in his text the summaries of about thirty other deeds. This study aims to place Étienne Maleu in the community of medieval historians. It also offers a critical edition of his chronicle – which publishes the text of copies made from the original manuscript (which was probably burnt during the French Revolution in 1793) during the seventeenth and eighteenth centuries – and a translation with annotations
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Szacillo, Judyta Aleksandra. "Irish hagiography and its dating : a study of the O'Donohue group of Irish saints' lives." Thesis, Queen's University Belfast, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.603071.
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The so called O'Donohue group of Irish saints' Lives has been defined and tentatively dated to circa 800 by Richard Sharpe in 1991. Sharpe's dating was based mainly on linguistic features and on the reconstruction of editorial work of medieval collectors and scribes of the manuscripts that are still extant. However, there is no scholarly consensus regarding the proposed date. This thesis offers a detailed • discussion of a Dumber of datable features that may be found in some of the O'Donohue Lives. The Lives subjected to scrutiny are: the Life of Ailbe of Emly, the Life of Ruadan of Lorrha, the Life •of Aed mac Bricc, the Life of Munnu of Taghmon and the Life of Colman Eta . The contents of these texts have been verified against the information preserved in other Irish medieval sources: annals, genealogies, martyrologies and other saints' Lives that have been assigned secure dates. I
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Macfarlane, Elizabeth. "Cultures of Anglican hagiography c. 1840-1940 with special reference to the Diocse of Truro." Thesis, University of Oxford, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.572604.
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This thesis examines the changing perceptions of hagiography in England from the later nineteenth to the mid-twentieth century, drawing together a rich literature ofthe pre-Conquest saints of the British Isles from prayer book calendar commentaries, pageants, commemorations and sermons as well as collections and individual lives. Whilst critical attention has focused on the practice of medieval hagiographers, this thesis identifies the volume, and analyses the sustained significance, of discussion on and about saints' lives in the Victorian period and beyond, as the saints are recruited to construct imagined national, regional, confessional, and imperial communities . •....• ' The first section of the thesis demonstrates that saints' lives are deployed as a means of intervention in contemporary debates within both church and society, from the publication ofNewman's Lives of the English Saints onwards, and that the difficulty for historians in finding appropriate methodologies for dealing with hagiographic materials elicited contested and creative historiographies. The Bede and Caedmon memorials and early twentieth-century pageant culture are shown to produce the saints as figures of foundation and institution as opposed to religious exemplars, to be performed rather than imitated. The thesis shows that tensions and problems inherent in the use of pre-conquest saints - focused particularly around the anniversary celebrations of Alfred and Augustine - ultimately vitiated their usefulness in national discourse, and that their use became fragmented, localized, and domesticated. This regional appropriation is explored through two chapters with a Cornish focus. One discusses the use of saints' lives within the foundational narrative for the new diocese ofTruro, including the successful campaign for its establishment in 1876 and the work of its first bishops. The second examines the hagiographical work of Gilbert Hunter Doble (1880-1945), and challenges current readings of its significance by resituating it within intellectual scholarly networks on the one hand and Doble's own parochial praxis on the other.
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Hébert, Maurice L. [Verfasser]. "Hesychasm, Word-Weaving and Slavic Hagiography. The Literary School of Patriarch Euthymius / Maurice L. Hébert." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 1992. http://d-nb.info/1165480808/34.
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