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Journal articles on the topic 'Hagiography'
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1
Bibikov, Mikhail V. "HISTORIC COMPONENT OF BYZANTINE HAGIOGRAPHY." History and Archives, no. 3 (2021): 107–18. http://dx.doi.org/10.28995/2658-6541-2021-3-107-118.
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The quasi apparent anti-historicity of Byzantine hagiography is manifested as in unconcretizing the described objects and phenomena and in the corresponding uncertainty of dating and attribution of the monuments themselves. At the same time the hagiographic narrative in its sense is aimed to resolve the task of historicization of an action that proves the uncommonness, sanctity, moral and spiritual greatness of the hero. It is characteristic that hagiographers like to stress their own participation in his deeds. The principle of “autopsy”, maintained in hagiography, helps to prove the reality of what is happening, even the most unusual, at first glance, miracles. The attention of the Lives to the events of everyday life, private life, to the individual details of the usual daily ritual, often ignored by chronicles and monumental stories, is characteristic. Beyond the stereotypy of hagiographic images in the Lives, one can often catch portrait characteristics of representatives of completely different social strata, socio-psychological descriptions of such categories as holy fools, beggars, hermits, and other individuals or outsiders. The most peculiar in hagiography seems to be the function of time. Time is neither cyclic, as in histories and biographies of classical antiquity, nor linear as in medieval annals and historiography. The nature of temporal revelation is as iterative (the events of modern history are as if repetition or copy of the Biblical history) so sudden. The hagiographic space is full of features of teratomorphism, whether in the desert, the wilds or in the deserted mountains. Thus, the historical approach to hagiography is expressed indirectly, in accordance with the genre etiquette, the socio-psychological and historical conditions of medieval mentality. The historicity of hagiography seems to be characterized mainly as an “apocalyptical historicity” (from the Greek. “apocalypse” – revelation, discovery).
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Bibikov, Mikhail V. "HISTORIC COMPONENT OF BYZANTINE HAGIOGRAPHY." History and Archives, no. 3 (2021): 107–18. http://dx.doi.org/10.28995/2658-6541-2021-3-107-118.
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The quasi apparent anti-historicity of Byzantine hagiography is manifested as in unconcretizing the described objects and phenomena and in the corresponding uncertainty of dating and attribution of the monuments themselves. At the same time the hagiographic narrative in its sense is aimed to resolve the task of historicization of an action that proves the uncommonness, sanctity, moral and spiritual greatness of the hero. It is characteristic that hagiographers like to stress their own participation in his deeds. The principle of “autopsy”, maintained in hagiography, helps to prove the reality of what is happening, even the most unusual, at first glance, miracles. The attention of the Lives to the events of everyday life, private life, to the individual details of the usual daily ritual, often ignored by chronicles and monumental stories, is characteristic. Beyond the stereotypy of hagiographic images in the Lives, one can often catch portrait characteristics of representatives of completely different social strata, socio-psychological descriptions of such categories as holy fools, beggars, hermits, and other individuals or outsiders. The most peculiar in hagiography seems to be the function of time. Time is neither cyclic, as in histories and biographies of classical antiquity, nor linear as in medieval annals and historiography. The nature of temporal revelation is as iterative (the events of modern history are as if repetition or copy of the Biblical history) so sudden. The hagiographic space is full of features of teratomorphism, whether in the desert, the wilds or in the deserted mountains. Thus, the historical approach to hagiography is expressed indirectly, in accordance with the genre etiquette, the socio-psychological and historical conditions of medieval mentality. The historicity of hagiography seems to be characterized mainly as an “apocalyptical historicity” (from the Greek. “apocalypse” – revelation, discovery).
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Gvozdetskaya, Natalia Yu. "THE LIFE OF SAINT GUTHLAC. THE ISSUE OF INTERTEXTUALITY IN OLD ENGLISH HAGIOGRAPHY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 3 (2024): 179–88. http://dx.doi.org/10.28995/2686-7249-2024-3-179-188.
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The article considers the issue of the intertextuality of Old English hagiography based on the material of prose and poetic works relating to Saint Guthlac, one of the first national English hermit saints. The author analyzes the degree of influence of continental hagiographic canons (including St. Anthony’s hagiography) and the Germanic heroic-epic tradition on St. Guthlac’s hagiographies. The lexical ways of expressing the epic motif of ‘exile’, characteristic of the Old English heroic elegies “The Wanderer” and “The Seafarer”, are studied in the alliterative poem “Guthlac B”, which describes the death of the holy ascetic.
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Williamson, A. "Hagiography." Literary Imagination 12, no. 1 (July 28, 2009): 50. http://dx.doi.org/10.1093/litimag/imp046.
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Nepomnyashchikh, N. A. "Hagiographicals Plots and Motives on the Modern Period: On Issue of Research and Classification." Studies in Theory of Literary Plot and Narratology, no. 1 (2019): 123–38. http://dx.doi.org/10.25205/2410-7883-2019-1-123-138.
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Studying the hagiographic traditions in the literature the modern period, one faces several issues. Firstly, it is assumed that a scholar who compares the hagiographic motifs and plots to the motifs and plots of the modern period, deals with the a hypothetical complex of the already identified and described the hagiographic motifs and plots and all he has to do is to compare them to the motifs and plots of the literature works written in the later times. However, there is no yet such a thing as a complete research on all hagiographic motifs and plots. There are studies of the certain hagiographic texts and the certain types of hagiographic texts, but there is no comprehensive list or index of the hagiographic motifs and plots. Secondly, there is no uniformly accepted scholarly terminology defining what a hagiographic motif is. Can any element of a hagiographic text be considered as such? Should the motif be defined as a unit of a theme or of a plot depending on the theory a scholar chooses to base on: Veselovsky’s vs Tomashevsky’s? How is the term “topos”, which becomes more and more popular among the researchers of the hagiography, related to the hagiographic motifs and plots? Thirdly, the number of the hagiographic and literary texts as well as researches and studies on the subject is so huge that it is only possible to specify some trends of development of the hagiographic elements and traditions in the succeeding literature. The article summarizes and analyzes the existing scientific approaches to the issues of analysis, classification, typology of the hagiographic plots and some hagiographic motifs in the Russian literature of the modern period. The conclusion of the survey is that the modern literature does not need the hagiography as a sapless model; such components of the hagiographic framework as its structure, plot, character, details are transformed from typical, similar to each other, copying the model ones to the unique ones interpreted in new original ways. Usage of the hagiographic sources can not be associated with a certain single genre; the hagiographic elements can be assimilated in any narrative or even in poetry. The literature of the modern period borrows plots, motifs and other elements of the hagiography but it lacks the utilitarian role that the hagiographic texts used to play as calendar reading. Names and dates become just literary symbols, references to some significant analogues but they do not demand to treat a literary character as a hagiographic character. The main purpose of this work is to actualize the discussion on how an index of the hagiographic plots and motifs should be compiled, what a hagiographic motif and plot are, what should be considered hagiographic plots and motifs in later narratives, taking into account that not all the topoi and elements as well as rhetoric and periods, which are recognizable as the indicators of the “hagiographic tradition” in the narrative, can be defined as the motifs in the strict sense of the term.
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DiValerio, David M. "A Preliminary Controlled Vocabulary for the Description of Hagiographic Texts." Religions 10, no. 10 (October 18, 2019): 585. http://dx.doi.org/10.3390/rel10100585.
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As a genre defined by its content rather than by its form, the extreme diversity of the kinds of texts that can be considered “hagiographic” often proves an impediment to the progress of comparative hagiology. This essay offers some suggestions for the creation of a controlled vocabulary for the formal description of hagiographic texts, demonstrating how having a more highly developed shared language at our disposal will facilitate both the systematic analysis and the comparative discussion of hagiography.
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Zimbalist, Barbara. "Comparative Hagiology and/as Manuscript Studies: Method and Materiality." Religions 10, no. 11 (October 31, 2019): 604. http://dx.doi.org/10.3390/rel10110604.
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Although the academic study of hagiography continues to flourish, the role of comparative methods within the study of sanctity and the saints remains underutilized. Similarly, while much valuable work on saints and sanctity relies on materialist methodologies, issues of critical bibliography particular to the study of hagiography have not received the theoretical attention they deserve. This essay takes up these two underattended approaches to argue for a comparative materialist approach to hagiography. Through a short case study of the Latin Vita of Lutgard of Aywières (1182–1246) written by the Dominican friar Thomas of Cantimpré (c. 1200–1270), I suggest that comparative material research into the textual history of hagiographic literature can provide us with a more comprehensive and nuanced picture of the production of any specific holy figure, as well as the evolving discourses of sanctity and holiness in general. While this suggestion emerges from my own work on medieval hagiography from the Christian Latin West, it resonates with recent arguments by Sara Ritchey and David DiValerio to call for a materially comparative approach to narratives of holy lives in any religious tradition in any time period. Furthermore, I suggest that medieval studies, and in particular medieval manuscript studies, may have much to offer to scholars of sanctity working in later periods and other settings. Offering a view of material textual scholarship as intrinsically comparative, we may expand our theoretical definitions of the comparative and its possibilities within the study of sanctity.
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Arfuch, Diego Elias. "Una nota sulle donne “diacono” nell’agiografia cipriota dal secolo V al VII." Augustinianum 56, no. 2 (2016): 431–37. http://dx.doi.org/10.5840/agstm201656226.
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Cypriot hagiography attests the presence of women deacons during the 5th and 7th centuries. This paper presents the ordination (ceirotoniva) of these women, and tries to clarify the role of ministry played out in different places on the island (Tamassos, Salamis-Constantia, Soloi), according to three hagiographic testimonies: Acts of Heraclides, Vita Epiphanii, Vita Auxibii.
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Divnogortseva, Svetlana, Ekaterina Ivlyanova, and Tatiana Stanovskaya. "Pedagogical aspect of the study of hagiographic literature." St. Tikhons' University Review. Series IV. Pedagogy. Psychology 68 (March 31, 2023): 36–49. http://dx.doi.org/10.15382/sturiv202368.36-49.
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The article actualizes the problem of registration in a separate scientific field of teaching the bases of the Orthodox Faith, and as part of it - the methodology of working with hagiographic literature. The purpose of the proposed article is the justification of the pedagogical aspect of working with hagiographic literature, with its emphasis on the semantic, ideological framework of hagiography to solve problems of spiritual and moral development and education of students in the lessons of the basics of the Orthodox Faith. Materials and methods. The leading research methods were the analysis and synthesis of information from contemporary scientific articles, historical and pedagogical literature, normative documents in the field of education, school textbooks; comparison of scientific ideas and concepts, pedagogical experience of the past and the present. Results. The article substantiates the importance of hagiographic literature for solving the problem of spiritual and moral development and education of schoolchildren. The authors of the article proceed from the fact that the task requires at the first stage of its solution the formation of value representations of students, which have a high degree of abstraction, uncertainty in the wording of the relevant concepts. These problems can be solved by hagiographic literature, illustrating in visual and verbal form spiritual and moral qualities of personality, values which are difficult to define precisely, but whose manifestations can be observed through thoughtful reading and analysis of hagiographic literature. The authors of the article offer readers an analysis of pre-revolutionary editions of hagiographic literature for children and focus on the diversity of modern books on the lives of saints, as well as features of the modern presentation of hagiographic text that complicates the work of the teacher and requires him to carefully select books in accordance with the tasks, age and individual characteristics of children. Also the authors offer a sequence and the maintenance of stages of work with hagiographic literature at a lesson with the purpose of realization of a knowledge component, the emphasis on relevance and simultaneously complexity of work on a conclusion of a moral conclusion from the read hagiography is made. Conclusions. The proposed ideas about the importance of hagiographic literature for the formation of ideas about the spiritual and moral qualities of personality and the value foundations of Christianity can be put into the development of a separate topic of scientific research related to the study of hagiographic literature in the pedagogical aspect. To do this you must, firstly, to explore the moral meanings, worldview framework of the lives of saints, and secondly, to develop a method to work with these meanings and worldview attitudes consistent with age, social experience of children and their experience of church life, establishing interdisciplinary links and rationally linking the study of hagiography with other subjects of the school curriculum
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Ramey, Peter. "St. Beowulf: Hagiography and Heroic Identity in Beowulf." Studies in Philology 121, no. 1 (January 2024): 1–27. http://dx.doi.org/10.1353/sip.2024.a919341.
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Abstract: Debates over the role of Christianity in Beowulf have not fully taken into account hagiographic models. Although saints' lives were among the first written materials to flourish in early medieval England, relatively little has been done to examine the influence of hagiography on Beowulf . After considering some of the reasons for the lack of such approaches, this essay examines Beowulf in light of hagiographic conventions and concepts, arguing that the Beowulf -poet invests the traditional warrior identity of the hero Beowulf with conceptions of sanctity found in saints' lives composed by Bede, Felix, and others. In the process, this essay challenges the prevailing "dramatic irony" view of the poem that divorces the religious understanding of the narrator from that of the characters. A thorough analysis reveals that characters and narrator speak a shared theological language and that the religious perspectives of narrator and dramatis personae are indistinguishable.
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Girzheva, G. N., and V. I. Zaika. "Hagiographic topoi as elements of the image of a character in Yuri Buida’s story “The Miracle of Buyanikha (The poem)”." Memoirs of NovSU, no. 4 (2023): 328–34. http://dx.doi.org/10.34680/2411-7951.2023.4(49).328-334.
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The title of the story “The Miracle of Buyanikha” indicates the genre definition of the presence in the text of signs of hagiography, the horizon of expectation is determined, it is an expectation guideline, as well as a genre specification — a poem. Topoi — the main elements, ceremonial practices: images, motives, speech formulas, guarantees, etc. — are defined by the canon as genre signs of hagiography. The story contains images of various kinds of miracles, which, by their presence, suggest that Buyanikha belongs to the category of those to whom the hagiographic texts are dedicated. However, in the story, topoi and other vital signs have a dual relationship to the hagiographic canon: some images of Buyanikha are meaningfully quite correlated with hagiographic topoi, and are recognized by the reader as corresponding to the genre, other elements correlate with topoi “negatively”: the mentioned or described fact of Buyanikha’s biography contradicts the common place that characterizes the character as a saint (such a ratio is less recognizable). The most common sign of the use of the topos in the image of Buyanikha is its neutralization: the presence of such details that distort the canonical content of the topos in the description, correct pathos and ground the character. Therefore, in general, the implementation of hagiographic topics in the story is defined as a neglect of ceremoniality. The image of Buyanikha, built by the author using various points of view of the narrator and characters, is multifaceted: long lists of details whimsically combine plausible, factual, implausible and miraculous. Moreover, the miraculous, which, according to the canon, reproduces holiness, is usually neutralized, which is a characteristic feature of the image of the controversial Buyanikha.
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Cavallaro, Daniela. "Saints on Stage: Popular Hagiography in Post-WWII Italy." Religions 12, no. 3 (March 21, 2021): 216. http://dx.doi.org/10.3390/rel12030216.
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This article brings to light several examples of the hagiographic plays staged in Italy during the 1950s and early 1960s in parishes, schools, and oratories. The article begins with a brief introduction to the continued tradition of staging the lives of the saints for educational purposes, which focuses on the origins, aims, and main characteristics of theatre for young people of the Salesians, the order founded by Don Bosco in 1859. Next, it offers a brief panorama of the pervasive presence of the lives of the saints in post-WWII Italy. The main discussion of the article concerns the hagiographic plays created for the Salesian educational stages in the years between 1950 and 1965, especially those regarding the lives of young saints Agnes and Domenico Savio. The article concludes that the Salesian plays on the lives of the saints, far from constituting a mere exercise in hagiography, had a definite educational goal which applied to both performers and audiences in the specific times of Italy’s reconstruction and the cold war.
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Loyevskaya, Margarita. "The Peculiarities of Hagiographic Literature of the late 20th – early 21st centuries." Stephanos Peer reviewed multilanguage scientific journal 64, no. 2 (March 31, 2024): 49–56. http://dx.doi.org/10.24249/2309-9917-2024-64-2-49-56.
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The article discusses the genre of hagiography and changes in the hagiographic composition of the lives of saints of the 20th century. It is indicated that a distinctive feature of the “new” hagiographies is not only the exact indication of the year and place of birth of the saint, but also the inclusion in the text of interrogation reports, excerpts from diaries, letters, and photographs too. The genre of biographies of Russian martyrs and confessors, canonized at the turn of the 20th–21st centuries, is analysed.
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Cobban, Helena. "Biography or Hagiography?" Journal of Palestine Studies 14, no. 4 (1985): 141–42. http://dx.doi.org/10.2307/2537130.
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Haseldine, David. "Early Dominican Hagiography." New Blackfriars 75, no. 885 (September 1994): 400–414. http://dx.doi.org/10.1111/j.1741-2005.1994.tb01508.x.
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Nakrosis, Stephen. "History and Hagiography." Catholic Social Science Review 22 (2017): 267–80. http://dx.doi.org/10.5840/cssr20172221.
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Teitler, H. C. "History and Hagiography." Vigiliae Christianae 50, no. 1 (1996): 73–80. http://dx.doi.org/10.1163/157007296x00300.
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Decker, Mark T. "The Un-Hagiography." Dialogue: A Journal of Mormon Thought 38, no. 4 (December 1, 2005): 218–22. http://dx.doi.org/10.2307/45227366.
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van Minnen, Peter. "Saving History? Egyptian Hagiography in Its Space and Time." Church History and Religious Culture 86, no. 1 (2006): 57–91. http://dx.doi.org/10.1163/187124106778787024.
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AbstractEgyptian hagiography, just as other kinds of hagiography, originates in a certain time and place. The problem is that we can rarely pin down what part of the evidence is early and what evidence derives from later developments. We also often do not know where exactly the evidence comes from. In this paper, I will first discuss some of the problems this poses in dealing with Egyptian hagiography as a source of history, then I will argue that it is a kind of history after all: from about 400, when Egyptian hagiography takes off, it consistently provides a totalizing explanation for what had happened in the course of the fourth century: people had turned from paganism to Christianity, but no one had taken much notice while it happened. Egyptian hagiography does not build on authentic memory of what had happened in the fourth century, but amounts to an imaginative explanation-after-the-fact, largely inspired by the Bible and other literature.
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Sarma, Dhurjjati. "Reading Syed Abdul Malik’s Dhanya Nara Tanu Bhal and Rudrani Sarma’s Lauhitya Tirar Amrit Gatha in the light of Assamese Vaishnavite Hagiography." Space and Culture, India 4, no. 2 (November 16, 2016): 39. http://dx.doi.org/10.20896/saci.v4i2.222.
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As part of the pan-Indian Bhakti movement, the Neo-Vaishnavite movement sought to reform the decadent modes of worship practiced in medieval Assam and, in the process, moved beyond the religious confines of the sectarian domain to influence the socio-cultural life of the milieu to which it addressed itself. An important document which enables a reading pertaining to the stated framework is the hagiography. In a hagiographic tradition, the biographical account of the saint is continually juxtaposed with the socio-cultural ethos of the contemporary spatio-temporal frameworks.
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AMARAL, RONALDO. "A Ilusão Autobiográfica em Valério do Bierzo: Uma Reflexão sobre a Natureza do Autor e do Indivíduo na Literatura Hagiográfica Medieval * The Autobiographical Illusion in Valerio of Bierzo: a Reflection about the Author’s Nature and the Individual..." História e Cultura 2, no. 3 (February 4, 2014): 349. http://dx.doi.org/10.18223/hiscult.v2i3.1110.
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<p><strong>Resumo: </strong>A hagiografia, ou as “vidas” dos santos na Idade Média, tem sido considerada uma fonte para o historiador desde o século XIX. Contudo, e a despeito de teorias como a História do Imaginário e do profícuo diálogo entre a Literatura e a História, há muitas décadas já a nosso alcance, ainda se realizam estudos dessa fonte, mormente pautados em parâmetros positivistas e materialistas, o que é particularmente grave se tivermos em mente que a hagiografia constitui-se em uma fonte literária, sendo ainda o produto de um imaginário da História. Tendo em mente a necessidade desse revisionismo, sobretudo quanto à análise das fontes literárias hagiográficas, gestamos o presente trabalho.</p><p><strong>Palavras-chave:</strong> Hagiografia – Literatura – Autor.</p><p> </p><p><strong>Abstract: </strong>Hagiography, or the “lives” of the saint in Middle Ages, has been considered an information source to historians since the nineteenth century. However, and despite theories like the History of the Imaginary and the fruitful dialogue between literature and history (for many decades within our reach), studies still have been conducted from this source, mainly guided by positivist and materialist parameters, which is particularly serious once we take in account that hagiography is a literary source, still being the product of an imaginary history. Bearing in mind the necessity of this revisionism, especially as the analysis of hagiographic literary sources, this present study is gestated.</p><p><strong>Keywords: </strong>Hagiography – Literature – Author.</p>
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Shaikin, Aleksandr A. "A Hagiographic Hero in a Novelistic Narrative: Laurus by Eugene Vodolazkin (Part Two)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 1 (2021): 119–57. http://dx.doi.org/10.31860/2712-7591-2021-1-119-157.
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As genres, hagiography and the novel are close in their intention to show the path of a personality and to depict the whole life of a hero. However, the value orientations of a novelistic hero and a hagiographic hero are opposite: from the very beginning, the latter denies what the former is striving for — the success in worldly life. From his very birth, the main hero of E. G. Vodolazkin’s novel Laurus has the inclinations of a hagiographic hero, but at the beginning of his independent life, he behaves not in a hagiographic, but in a novelistic way, which leads him to tragedy: his beloved woman dies without the repentance and ritual that are important in terms of hagiography. The article examines how the hero, trying to save the soul of his beloved woman, turns his life into a constant feat of serving people. On this path he reconsiders the meaning of life’s goals on a general and individual level, the categories of time and how time is filled with events, and the horizontal (“worldly life”) and vertical (“a life leading to Heaven”) paths. The hero goes through four distinct periods in his life and, accordingly, changes his name four times, but a certain monad of his personality remains unchanged. Growing in holiness, the hero saves the life of a young woman — he assists her when she delivers her baby — and that compensates for the loss of his beloved one and their unborn son. Since after the hero's death his unburied body does not decay and eventually disappears, it can be assumed that the hero achieves the goal of his life — the salvation of his beloved woman's soul, as well as his own. The method of analytical reading allows us to trace how in his narration the author overcomes the antinomy of the novelistic and hagiographic principles, and how these principles influence each other and grow into each other.
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Shaikin, Aleksandr A. "A Hagiographic Hero in a Novelistic Narrative: Laurus by Eugene Vodolazkin (Part One)." Texts and History: Journal of Philological, Historical and Cultural Texts and History Studies 4 (2020): 98–148. http://dx.doi.org/10.31860/2712-7591-2020-4-98-148.
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As genres, the hagiography and the novel are close in their intention to show the path of a personality and to depict the whole life of a hero. However, the value orientations of a novelistic hero and a hagiographic hero are opposite: from the very beginning, the latter denies what the former is striving for — the success in worldly life. The main hero of E. G. Vodolazkin’s novel Laurus, from his very birth, has the inclinations of the hagiographic hero, but at the beginning of his independent life, he behaves not in the hagiographic, but in the novelistic way, which leads him to tragedy: his beloved woman dies without the repentance and ritual that are important in terms of hagiography. The article examines how the hero, trying to save the soul of his beloved woman, turns his life into a constant feat of serving people. On this path he reconsiders the meaning of life’s goals on a general and individual level, the categories of time and how time is filled with events, and the horizontal (“worldly life”) and vertical (“a life leading to Heaven”) paths. The hero goes through four distinct life periods and, accordingly, changes his name four times, but a certain monad of his personality remains unchanged. Growing in holiness, the hero saves the life of a young woman — he assists her when she delivers her baby — and that compensates for the loss of his beloved one and their unborn son. Since after the hero's death his unburied body does not decay and eventually disappears, it can be assumed that the hero achieves the goal of his life — the salvation of his beloved woman's soul, as well as his own. The method of analytical reading allows us to trace how the author in his narration overcomes the antinomy of the novelistic and hagiographic principles, and how those principles influence each other and grow into each other.
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Cappuccilli, Eleonora. "Saints and Sanctity for Critical Times: the Hagiography of Caterina da Racconigi." Acta ad archaeologiam et artium historiam pertinentia 35, no. 21 N.S. (April 17, 2024): 57–67. http://dx.doi.org/10.5617/acta.11396.
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The hagiography of the prophet and Dominican tertiary Caterina da Racconigi (1476-1547) is an impressive testimony of the construction of sanctity in sixteenth-century Italy. The hagiographic narrative responds to the often-contrasting needs of the common people disappointed by the corrupt clergy and seeking a path to salvation; to the clergy that strove to revive popular devotion; and to some parts of the humanist circles, looking for an answer to the religious and intellectual doubt that especially originated after the Reformation. Through the analysis of some passages of the two extant hagiographies of Caterina da Racconigi – Vitta et legenda, written by Caterina’s confessors, and Compendio delle cose mirabili, written by the philosopher Gianfrancesco Pico della Mirandola – this article examinates the multi-layered meanings attributed to sanctity during the religious crisis of the sixteenth century. Reform, intellectual and religious doubt and certainty, and human freedom emerge as fundamental pillars of the hagiographic logic that shaped the language of sanctity.
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Kostromin, Konstantin Alexandrovich. "Russian saints and the struggle against Latinism in the 15th–16th centuries: Byzantium or the Baltic?" Studia Slavica et Balcanica Petropolitana 33, no. 1 (2023): 17–27. http://dx.doi.org/10.21638/spbu19.2023.102.
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The schism between the Western and Eastern churches, which formally took place in Constantinople, gave rise to a rich polemical literary tradition, but anti-Latin theme entered relatively late into hagiography as a special literary genre. This did not happen in Byzantium until the 30s of the 13th century. There is not a single hagiography completely devoted to the denunciation of the Latins in the Greek circle of writing (in Byzantium, Cyprus and Crete, Palestine and Mount Athos) of the 13th–16th centuries. This topic is associated exclusively with biographical details and is mentioned episodically in the hagiographies. None of the monuments of late Greek-Byzantine hagiography with anti-Latin fragments entered the Old Russian literature. On the contrary, there is not only an increase in interest in this topic in ancient Russian literature, but there is even a life written purposefully as an anti-Latin pamphlet — the life of the holy martyr Isidore of Yuryev. The dynamics of the emergence of anti-Latin theme in Old Russian hagiography is asynchronous with Byzantine hagiography — it became relevant in Old Russia only in the second half of the 15th century. Almost all Russian saints whose lives contain anti-Latin themes are associated with the Baltic region. This is the legendary origin of the holy fools Isidor Tverdislov of Rostov and Procopius of Ustyug, the monks Anthony the Roman and Serapion of Pskov, the military-political activity of the prince Alexander Nevsky and the holy martyr Isidor’s of Yuryev death at the hands of the Latins. The article concludes that Byzantine hagiography did not play a role in the formation of anti-Latin theme in ancient Russian hagiography.
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Ranchin, Andrey M. "Transformations of the Hagiographic Code in The Enchanted Wanderer and the Principle of Ambivalence in the Poetics of Nikolai Leskov." Slovene 6, no. 2 (2017): 413–43. http://dx.doi.org/10.31168/2305-6754.2017.6.2.17.
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The present paper analyses and interprets the tale The Enchanted Wanderer. The story, written by Nikolai Leskov, is built on a very complex combination of different elements, primarily relating to the lives of the saints and to folklore. Hagiographical elements in this work possess ambivalent semantics. Single events from the life of the protagonist, Ivan Severʹianych Fliagin, correlate with the episodes-topoi in hagiography, while other actions are in contrast with them. The interpretation of Ivan Fliagin’s (monk Ishmael’s) fate by the narrator obviously does not coincide with the author’s vision, which is infinitely more complex. Undoubtedly, the only righteous beginning in Fliagin’s soul is the desire to sacrifice himself for the people. The life of Leskov’s hero, perceived by its non-reflective consciousness as integrity, for the ideal or so-called abstract reader is split into a series of diametrically opposed or ambivalent acts. This life should be read through different codes, primarily from hagiography and folklore (fairy and epic tales). At the same time, in the hagiographic code Ivan turns out to be both a hero and an anti-hero. The hagiographic code is inadequate to describe the personality and fate of Ivan-Ishmael: it periodically “fails” when trying to describe the life of the hero. Reality is presented by Leskov as a much richer phenomenon than literature. The Enchanted Wanderer is a work with ambivalent semantics, which is created by the interaction and interplay of different codes. The poetics of ambivalence is characteristic in general for works by this writer. In The Enchanted Wanderer it has a particularly distinct character.
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Magennis, Hugh. "Warrior Saints, Warfare, and the Hagiography of Ælfric of Eynsham." Traditio 56 (2001): 27–51. http://dx.doi.org/10.1017/s0362152900002403.
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Among the saints celebrated by the major vernacular Anglo-Saxon hagiographer Ælfric of Eynsham, one interesting group that has not received much scholarly attention is his warrior saints. In his lives of these saints Ælfric the monk, who has abjured violence, proclaims the spiritual achievements of men who have been military leaders and of ordinary soldiers serving in the ranks. The most famous of Ælfric's soldiers, St. Martin, was an unwilling one, but others commended by him were not unhappy to embrace the military life, even indeed when serving under pagans. Warrior saints were a distinctive and popular class of saints in the earlier Christian Mediterranean world. In the writings of Ælfric, as in Anglo-Saxon hagiography generally, they are a small group, but they are a group that illustrates strikingly Ælfric's approach to writing about saints, and study of them helps to throw light on the work he intended vernacular hagiography to perform. Part of that work, as argued below, was to provide ideologically suitable spiritual heroes for the faithful. But how should the potentially problematic group of warrior saints be presented, whose lives combine sanctity and violence and whose exploits might have disconcerting associations with the world of secular heroism?
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Бельчевичен, Сергей Петрович, Вадим Борисович Рыбачук, and Ирина Александровна Казанцева. "THE ROLE HAGIOGRAPHY IN THE OF G.P. FEDOTOV'S RELIGIOUS PHILOSOPHY." Вестник Тверского государственного университета. Серия: Философия, no. 3(57) (December 10, 2021): 150–59. http://dx.doi.org/10.26456/vtphilos/2021.3.150.
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Агиография занимает важное место в наследии Г.П. Федотова, обращение к этой проблематике связано с эволюцией его мировоззрения от марксизма к неохристианству. Под влиянием западной традиции Бл. Августина, П. Абеляра он обращается к святоотеческому наследию, рассматривая условия возникновения агиографических жанров, выявляет их особенности и критерии святости, описывает типы святости, сложившиеся на Руси. Hagiography occupies a significant place in Fedotov's legacy; the appeal to this problem is connected with the evolution of his worldview from Marxism to neo-Christianity. Under the influence of the Western tradition of St. Augustine, P. Abelard, he turns to the patristic heritage, considering the conditions for the emergence of the hagiographic genre, identifies its features and criteria of holiness, describes the types of holiness that have developed in Russia.
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Daiber, Thomas. "Semiose des Wunderbaren in Hagiographie und Märchen." Zeitschrift für Slawistik 63, no. 2 (June 1, 2018): 236–63. http://dx.doi.org/10.1515/slaw-2018-0018.
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SummaryThe Lives of Saints as well as fairy-tales eventually tell of animals which have the gift to speak. The categorization of phenomena like speaking animals is dependent on the epistemic structure of the narrated world. On the example of ‘speaking deers’ the paper outlines, that in hagiographic literature speaking animals are reported as miracles, which are to testify either the holiness of a place or the person they are speaking to. On the contrary, in fairy-tales speaking animals are part of the expected actors to appear in the structure of the narrated world and are not marked as miracles, at all. Consequently, the semiotic status of such phenomena can be differentiated: hagiography tends to symbolical or metaphorical meaning, fairy-tales to allegoric meaning. The difference between symbolic and metaphorical meaning in hagiography is shown in comparing two episodes including a speaking deer as if Christ himself is speaking. In Vita Placida, the deer has the specific and contextually supported gnostic meaning ‘soul’, while in Vita Huberti the deer only takes iconically induced metaphoric meaning (wearing cross-like antlers = carrying the cross), but in the fairy-tale the deer is an allegory of a human character trait and thus can be substituted by another allegory without change of context.
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Sheptukhina, E. M., and I. Yu Uvarova. "VERB IN THE LEXICAL STRUCTURE OF HAGIOGRAPHIC TEXT: SYNTAGMATIC ASPECT." VESTNIK IKBFU PHILOLOGY PEDAGOGY AND PSYCHOLOGY, no. 4 (2023): 30–39. http://dx.doi.org/10.5922/pikbfu-2023-4-4.
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Using a comprehensive approach to the analysis of linguistic facts, a fragment of the lexical structure of hagiographic text formed by verbal units is characterized. The material for the study consists of hagiographic lives of saints and martyrs from the Synodal edition, which are part of the May cycle of the Menaion Reader. The authors focus on the syntagmatic aspect of the lexical structure of the hagiographic text, manifested in the distribution of lexical units and their collocations. As a result, a quantitative dynamics of verbal units is identified, reflected in the increase in the proportion of verbs in the part of the hagiography describing the saint’s journey to righteousness. The distribution of verbs throughout the text of different lexical-semantic groups is determined by the type of monastic or martyric asceticism of the saint and the content of the compositional part embodying various hagiographic topoi. The role of lexical repetition in expressing the content of the text is demonstrated. The specificity of hagiographic lives is established, characterized by the use of verbal units whose meaning has evolved through semantic derivation, reflecting the metaphorical reinterpretation of a specific action in a spiritual plane.
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Todic, Branislav. "On the date of and reasons for the writing of Theodosius’s life of St Sava." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 83 (2017): 3–20. http://dx.doi.org/10.2298/pkjif1783003t.
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The Old Serbian writer Theodosius wrote his Life of St Sava according to the older hagiography composed by Domentianus in 1253/4. Both authors were Hilandar monks and wrote the hagiographies of the first Serbian archbishop on Mount Athos. Unlike Domentianus?s work, Theodosius?s Life has not been dated with precision. Helpful in establishing the date of his Life of St Sava are its manuscript copying tradition and reception in Serbian literature and the analysis of its content. This paper shows that from 1317 the Serbian writers Nicodemus and Daniel II drew on Theodosius?s hagiography, which pushes its date further back into the past. On the other hand, the content of the Life suggests that it was written between 1284 and 1292 because it refers to the river Sava as Serbia?s border with Hungary (which it became in 1284), and describes the monastery of Zica as it was before the destruction it sustained in 1292. Both pieces of information have long been noticed and properly explained. Helpful in establishing the date of writing with more precision may also be an examination of the reasons which led to the writing of a new hagiography of St Sava only thirty years after the one written by Domentianus. Among several possible explanations proposed so far, the one discussed in detail here is the different attitude of the two hagiographers towards Rome and the Roman Catholic Church. In Theodosius?s case, it is markedly disapproving. Therefore, the assumption that the union of Lyon (1274-1282) and the developments on Mount Athos linked with it were the reason for writing a new hagiography is accepted and strengthened with further arguments. The new Life gave a much more idealized hagiographic portrayal of St Sava and enriched his image with a new perception of Orthodoxy which made sense only at the time of the triumphant mood inspired by the failure of the union. The proposed conclusion is that Theodosius did not begin writing his Life of St Sava until after 1285, when the condemnation of the patriarch John Bekkos of Constantinople and his teachings put an end to the union of Lyon. The Life could not have been written much after that year either because its tendentiousness had lost all significance already in the 1290s.
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Mekh, Nataliya. "Dmytro Tuptalo as an Outstanding Ukrainian Hagiographer, Church and Cultural Figure." Folk art and ethnology, no. 3 (September 30, 2021): 58–64. http://dx.doi.org/10.15407/nte2021.03.058.
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This year it is the 370th anniversary of birthday of Danylo Savych Tuptalo – a prominent Ukrainian hagiographer, church and cultural figure. Future hierarch Dimitry was born on December 11, 1651, in the small town of Makariv, that is in the Kyiv region, in the pious family of the Cossack sotnyk Sava Hryhorovych and Mariya Mykhailivna. Historical and dogmatic-polemical works, texts of sermons, precepts have been and still remain important for us. They illustrate the world outlook, views, value system, high intellectual and moral level of Dimitri Tuptalo. However, his fundamental hagiographic encyclopaedia – Lives of Saints, known as Chetya-Mineya, is the most significant work of the Saint. This is a combined collection of the lives of saints by days and months of the year from September to August. Demetrius Tuptalo has started work in 1684, when he accepts the proposal of Pechersk Archimandrite Varlaam Yasynskyi and settles in the Kyiv-Pechersk Lavra. Work on Lives of Saints in 4 volumes has lasted for the whole 20 years (with intermissions). Each volume covers three months of the year. We are convinced that the contribution of Dimitri Tuptalo to the Ukrainian written culture in general and to the Ukrainian hagiography, in particular, is extremely significant. As the biographies of famous bishops, patriarchs, monks, and secular persons, canonized by the Orthodox Church, are undoubtedly important for our spiritual culture. Hagiographic literature has always enriched the believer, is a certain example of piety. These works open new meanings, nurture curious thought, give examples of the embodiment of the highest virtues in the lives of saints, incite to self-centration and self-completion.
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Bynum, W. F. "Betwixt hagiography and debunking." Nature 397, no. 6716 (January 1999): 221–22. http://dx.doi.org/10.1038/16623.
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Noble, Jonathan. "Biography: Hagiography or demonology?" Journal of Medical Biography 23, no. 2 (May 2015): 123–24. http://dx.doi.org/10.1177/0967772015585295.
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Fludernik, M. "Narratorial Involvement in Hagiography." Anglistik 34, no. 2 (2023): 77–100. http://dx.doi.org/10.33675/angl/2023/2/8.
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Введенский, А. М. "Prologue and Pskov Chronicles in the 14-15Centuries. Variants of Evidence on Prince Dovmont." Археология и история Пскова и Псковской земли, no. 35(65) (November 9, 2021): 152–57. http://dx.doi.org/10.25681/iaras.2020.978-5-94375-347-3.152-157.
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В статье предпринята новая попытка рассмотреть взаимоотношение главных текстов о князе Довмонте - проложного жития князя и Повести о Довмонте, содержащейся в псковских летописях. Предлагается видеть в источнике проложного текста свидетельства Новгородского владычного свода (Новгородская первая летопись), что подтверждает первичность текста Пролога относительно Повести о Довмонте The paper undertakes a new attempt to examine relationship between main texts about Prince Dovmont - the prince's hagiographic text and The Tale of Dovmont contained in Pskov annals. It is proposed to consider Novgorod Archbishop's chronicle (Novgorod First Chronicle) as the source for the Prologue hagiography, which confirms the primacy of the Prologue's text in respect to The Tale of Dovmont
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Barutcieff, Silvia Marin. "Once upon a time there was a handsome man. The virtue of a saint traveling across south-eastern Europe." CEM, no. 14 (2022): 39–51. http://dx.doi.org/10.21747/2182-1097/14a2.
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The present paper aims to investigate the function of the dog-headed image of Saint Christopher among the Romanian Orthodox representations of the 18th century. The research will address the relationship between the existing zoomorphic representations and a new hagiography created by the popular lore, which circulated in Wallachia after 1700. This legend converted the monstrous ugliness of the hagiographic hero into his voluntary relinquishment of physical beauty, a semantic change intended to stress Saint Christopher’s virtue. The article will focus on the role of this unusual visual representation within the religious edifice, as well as on the saint’s exemplarity which operates in triggering the contemplation of Christian virtues
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Yeager, Stephen. "The South English Legendary “Life of St. Egwine”: An Edition." Traditio 66 (2011): 171–87. http://dx.doi.org/10.1017/s0362152900001136.
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The Middle English verse “Life of St. Egwine” is one of the many hagiographic poems affiliated with the so-called South English Legendary or Legendaries (SEL), a widely copied collection of vernacular devotional texts whose earliest compilation has been dated to the thirteenth century, and whose latest manuscripts date to the first half of the fifteenth. A minor saint, Ecgwine was the third bishop of Worcester and the founder of the monastic community at Evesham Abbey. One of the most striking features of his early hagiography is that the earliest version of his vita contains the only surviving account of a dispute between a monastery and a tenant to be dated to the Anglo-Saxon period. This is indicative of his cult's close association with the endowed properties of Evesham, an aspect of his hagiographic tradition that is also discernible in the SEL legend.
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Balakhovskaya, Aleksandra S. "Hagiographical Discourse in “Vita Pythagorica” by Yamblichus and “Vita Antonii” by Athanasius of Alexandria." Studia Litterarum 7, no. 3 (2022): 110–29. http://dx.doi.org/10.22455/2500-4247-2022-7-3-110-129.
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In the age of late Antiquity in the literatures of the Mediterranean basin countries hagiographic discourse has become widespread in pagan, Jewish and Christian literatures. Characteristic features of a literary work with a hagiographical discourse are the presence of a deified character (“man of God”), the combination of the historical substrate with the oral tradition, the dominance of pictorial elements over informative ones, the apologetic and edifying narrative, and the use of archetypes of the “man of God.” In addition to the general hagiographic discourse, there was the Christian hagiographic discourse, which has such specific features as a clear boundary between divine and human nature, the biblical paradigms underlying hagiographical texts, a more radical image of asceticism, the specific nature of miracles, which are mainly miracles of mercy and performed by the power of God. The article examines how the features of hagiographical discourse were reflected in the biographical works by Iamblichus “Vita Pithagorica” and by Athanasius of Alexandria “Vita Antonii,” and also shows the relations between Christian hagiography and the antique biography.
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Gebreegziabher, Zewdie, and Abba Petros Solomon. "Textual Value of an Ethiopic Woman Hagiography: Gädlä St. Fəqərtä Krəstos." International Journal of Social Science Research and Review 6, no. 5 (May 4, 2023): 798–812. http://dx.doi.org/10.47814/ijssrr.v6i5.1417.
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The hagiography of St. FƏqƏrtä KrƏstos is a 17th c. manuscript and as a local Saint hagiography, it was written in the Ethiopian manuscript tradition by an Ethiopian scribe. The hagiography of saints in Ethiopia is a main literary genre that has invaluable evidences about the saints’ period in a unique form. It provides information about the major events that had taken place relating to the life, works, miracles and the various spiritual struggles of men and women saints. In addition to that it also describes about the bishops, the political situation, the Kings, the name of several places of that time,. . . and the events relating to the life of the saint. Therefore, hagiographies are important genre for the contemporary religious life and in general for the history of the country. It is rich in vital information used as a source material to social, historical, cultural, political, geographical, architectural, archeological, theological, linguistic, philological, and different fields of studies. The hagiography of St. FƏqƏrtä KƏrstos provides information for different study and as a hagiography of a local woman saint; it is a pivotal text for gender study. It shows how women were strong spirit in monastic life and struggling in defending their faith and country. This article is a part of the PhD dissertation work of the main author of this article at Addis Ababa University on a prominent Ethiopian woman saint with the title of “Gädlä St. FƏqƏrtä KrƏstos: Critical Edition with Annotated Translation.”
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Hanafi, Ahmad. "Nilai Kesufian pada Naskah Asal Usul Besi Kharsani." Metahumaniora 7, no. 2 (September 3, 2017): 46. http://dx.doi.org/10.24198/metahumaniora.v7i2.18829.
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ABSTRAKAjaran tasawuf tidak dapat dipisahkan seiring perkembangan Islam di Indonesia.Masuknya Islam ke Indonesia yang kerap dikatakan secara damai, tidak luput dari penyebaranajaran tasawuf. Tumbuhnya ajaran tasawuf dan ‘sepak terjang’ para sufi di awalmasuknya Islam ke Indonesia terekam dalam sejumlah manuskrip yang dapat dikatakansebagai ‘hikayat hagiografis’. Munculnya hagiografi tersebut dikarenakan para sufi dikagumidan dipuja sebagai ‘orang suci’ karena menarik diri dari kenikmatan duniawi (zuhd),melakukan perjalanan panjang, mengembara, demi pencapaian spiritual dan dakwah kepadaorang lain. Diyakini bahwa pencapaian spiritual ini membuat mereka mampu menampakkantindakan-tindakan di luar kebiasaan (khawariq al-‘adat). Tulisan ini akan mengkajinaskah Asal Usul Besi Kharsani (AUBK) yang di dalamnya berbicara tentang ilmu BesiKharsani sebagai warisan sejarah dan budaya masyarakat Kerinci, yang berbentuk bungarampai dan merupakan bagian dari sastra Melayu klasik yang bergenre Hagiografi. Strukturgenre tersebut mengandung unsur hikayat, syair, sejarah, silsilah, dan hidayat. Juga termasukadanya unsur mitologi penelitian ini dikerjakan dengan metode kajian filologi.Kata kunci: sufisme, hagiografi, Kerinci, besi kharsaniABSTRACTThe teachings of Sufism can not be separated as the development of Islam in Indonesia.The entry of Islam into Indonesia that can be said peacefully, did not escape the spread ofSufism teachings. The growth of Sufism and the action of the Sufis in the early entry of Islaminto Indonesia is recorded in a number of manuscripts that can be said as ‘hagiographic saga’.The emergence of hagiography is due to The Sufis are admired and revered as ‘saints’ bywithdrawing from worldly pleasures (zuhd), Making long journeys, wandering, for the sakeof spiritual attainment and preaching to others. It is believed that this spiritual achievementenables them to manifest unbelievable acts (khawariq al-’adat). This paper will examinethe manuscripts of the Origin of Besi Kharsani (AUBK) in which it speaks of the science ofBesi Kharsani as a historical and cultural heritage of Kerinci society, which is in the formof a potpourri and is part of the classical Melayu literature of the Hagiography genre. Thestructure of the genre contains elements of saga, poetry, history, genealogy, and hidayat. Alsoincluded mythological elements. This research is done by the method of philological studies.Keywords: sufism, hagiography, Kerinci, besi kharsani
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Hanafi, Ahmad. "Nilai Kesufian pada Naskah Asal Usul Besi Kharsani." Metahumaniora 7, no. 2 (September 3, 2017): 46. http://dx.doi.org/10.24198/mh.v7i2.18829.
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ABSTRAKAjaran tasawuf tidak dapat dipisahkan seiring perkembangan Islam di Indonesia.Masuknya Islam ke Indonesia yang kerap dikatakan secara damai, tidak luput dari penyebaranajaran tasawuf. Tumbuhnya ajaran tasawuf dan ‘sepak terjang’ para sufi di awalmasuknya Islam ke Indonesia terekam dalam sejumlah manuskrip yang dapat dikatakansebagai ‘hikayat hagiografis’. Munculnya hagiografi tersebut dikarenakan para sufi dikagumidan dipuja sebagai ‘orang suci’ karena menarik diri dari kenikmatan duniawi (zuhd),melakukan perjalanan panjang, mengembara, demi pencapaian spiritual dan dakwah kepadaorang lain. Diyakini bahwa pencapaian spiritual ini membuat mereka mampu menampakkantindakan-tindakan di luar kebiasaan (khawariq al-‘adat). Tulisan ini akan mengkajinaskah Asal Usul Besi Kharsani (AUBK) yang di dalamnya berbicara tentang ilmu BesiKharsani sebagai warisan sejarah dan budaya masyarakat Kerinci, yang berbentuk bungarampai dan merupakan bagian dari sastra Melayu klasik yang bergenre Hagiografi. Strukturgenre tersebut mengandung unsur hikayat, syair, sejarah, silsilah, dan hidayat. Juga termasukadanya unsur mitologi penelitian ini dikerjakan dengan metode kajian filologi.Kata kunci: sufisme, hagiografi, Kerinci, besi kharsaniABSTRACTThe teachings of Sufism can not be separated as the development of Islam in Indonesia.The entry of Islam into Indonesia that can be said peacefully, did not escape the spread ofSufism teachings. The growth of Sufism and the action of the Sufis in the early entry of Islaminto Indonesia is recorded in a number of manuscripts that can be said as ‘hagiographic saga’.The emergence of hagiography is due to The Sufis are admired and revered as ‘saints’ bywithdrawing from worldly pleasures (zuhd), Making long journeys, wandering, for the sakeof spiritual attainment and preaching to others. It is believed that this spiritual achievementenables them to manifest unbelievable acts (khawariq al-’adat). This paper will examinethe manuscripts of the Origin of Besi Kharsani (AUBK) in which it speaks of the science ofBesi Kharsani as a historical and cultural heritage of Kerinci society, which is in the formof a potpourri and is part of the classical Melayu literature of the Hagiography genre. Thestructure of the genre contains elements of saga, poetry, history, genealogy, and hidayat. Alsoincluded mythological elements. This research is done by the method of philological studies.Keywords: sufism, hagiography, Kerinci, besi kharsani
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Терентьев, Александр Сергеевич. "Review on: Frangulian L. R. The Hagiographic World of the Coptic Martyrs. Moscow: Institute of Oriental Studies of the Russian Academy of Sciences, 2019. 260 p. ISBN 978-5-89282-884-0." Вопросы богословия, no. 1(7) (July 15, 2022): 102–9. http://dx.doi.org/10.31802/pwg.2022.7.1.007.
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Увидевшая свет в 2019 г. книга Л. Р. Франгулян посвящена изучению коптских агиографических памятников, основными персонажами которых являются мученики Древней Церкви. На материале 32-х житий исследовательница производит композиционный и содержательный анализ агиографии коптских мучеников, реконструирует исторический контекст создания этих текстов и их функционирование в рамках коптской монофизитской общины. This book, published in 2019, is devoted to the study of Coptic hagiographic monuments, the main characters of which are martyrs of the ancient Church. On the basis of 32 hagiographies, the researcher makes a compositional and substantive analysis of the hagiography of Coptic martyrs, reconstructs the historical context of the creation of these texts and their functioning within the Coptic monophysite community.
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Kamath, Harshita Mruthinti. "Two Bhaktas, One District: Revisioning Hagiography and Imagery in Telugu South India." Journal of Hindu Studies 12, no. 2 (August 1, 2019): 168–91. http://dx.doi.org/10.1093/jhs/hiz015.
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Abstract The hagiography of the bhakti poet is often times far more elaborate than their compositions and can even determine the interpretation of their poetic productions (Pechilis 2011). The hagiography can exceed the spaces of written or orally composed poetry to shape the visual imagery of the bhakti poet-saint. This article examines two such instances of constructed hagiography and visual imagery in Telugu-speaking southern India, namely those of Siddhendra and Kṣetrayya. Situated within a few kilometres of each other in what is now known as the Krishna district of Andhra Pradesh, Siddhendra and Kṣetrayya are imagined as paradigmatic bhakti poet-saints whose compositions are integral to Telugu arts and performance. The similarity in hagiography and visual imagery across these two figures is a direct byproduct of twentieth-century Telugu proponents who made concerted efforts to position Telugu arts within a pan-Indian modernist framework of bhakti. Telugu scholars and performers invoke bhakti discourses and imagery to frame both Siddhendra and Kṣetrayya as Telugu bhakti poet-saints. In doing so, Telugu proponents imbue their arts with religious weight, while also positing the Brahmin-dominated areas of the Krishna district as the heart of Telugu performance culture.
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Hollander, Aaron T. "Hagiography Unbound: A Theory of Making and Using Holy Media." Journal of the American Academy of Religion 89, no. 1 (March 1, 2021): 72–102. http://dx.doi.org/10.1093/jaarel/lfab009.
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Abstract Hagiography is a scholarly category that has been used primarily to group textual sources that represent the lives of Christian saints. This article contends that the utility of hagiography and hagiographical far exceeds this commonplace usage, in terms of both the ways they entail broadly enacted cultural dynamics and their applicability beyond conventional disciplinary expectations of what constitutes representations of saints (or even religious content). The article provides a retheorization along two analytic vectors: (1) framing hagiography in terms of a field of many interconnected media rather than identifying it with texts alone, and (2) studying it in terms of the psychosocial processes (imagination, representation, and appropriation) that generate and mobilize understandings of holiness in the world rather than limiting it to the products that instantiate but do not exhaust these processes.
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Vvedenskaya, Elbi I. "The Dialogue of Manuscripts in the Hagiographic Dramaturgy: Quotations from Rupa Goswami’s Vidagdha-mādhava and Lalita-mādhava Cited by Krishnadas Kavirajа Goswami in Caitanya-caritāmṛta." Papers of the Institute of Oriental Studies of RAS, no. 28 (2020): 35–50. http://dx.doi.org/10.31696/2587-9502-2020-28-035-050.
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In this article we have considered how Sanskrit quotes from Rupa Gosvami’s plays (Vidagdha-madhava and Lalitamadhava) entered by Krishnadas Kaviraja into the Bengali text of Caitanya-caritamrita, highlight the important parts of the hagiography and dramaturgy of the narration. They reveal the very peak of the extensive work of Krishnadas Kaviradja Gosvami, that, in turn, change our perception of Rupy Gosvami’s plays. The excerpts from the works of Rupy Gosvami, interwoven into the ‘fabric’ of this hagiography, are used as an illustration of significant philosophical doctrines in the text of Caitanyacaritamrita. They are also cited as an evidence of the author’s theological thoughts. The listed above Sanskrit and Bengali manuscripts (from The Manuscript Collection Kept at the IOM RAS) enter into the dialogue to emphasize the tectonics and logic of the hagiography development.
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Molgaard, Craig A., Amanda L. Golbeck, and Kerry E. Ryan. "Justinian’s Plague, Hagiography and Monasticism." International Journal of Interdisciplinary Social Sciences: Annual Review 6, no. 10 (2012): 67–80. http://dx.doi.org/10.18848/1833-1882/cgp/v06i10/52166.
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