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Lucas, the garrulous bishop of Tuy, included the thaumaturgy of Saint Dominic of Silos as one of the glories of Spain in his mid-thirteenth-century account of the Peninsula's history. This study examines the rise to prominence of one of the most important of saints' cults in Medieval Spain and its development throughout the Middle Ages. It interrogates neglected texts such as the late eleventh-century Vita Dominici Exiliensis and the late thirteenth-century Miraculos romancados (as well as artistic representations and works written outside Silos), and places the more widely known Vida de Santo Domingo by Gonzalo de Berceo (c. 1260) in a new light by firmly fixing its presentation of the saint within the development of the cult. Dominic's veneration became centred upon his role in freeing captives, and a study of this phenomenon provides a focus on the frontier and its settlers through their devotion to the saint, as well as illuminating their view of their Muslim adversaries. This is not the only centre of interest in the book, and a variety of approaches are employed to draw as round a picture as possible of the functioning of this saint's cult, from analysis of the manuscript traditions of the various works discussed to a consideration of the anthropology of Silos as a pilgrimage centre. All quotations are given in both Latin or Romance with an English translation.
Mester de clerecía is the term traditionally used to designate the first generations of learned poetry in medieval Ibero-Romance dialects (the precursors of modern Castilian and other Romance languages of the Iberian Peninsula). In its time, this poetry was anything but traditional. These long poems of structured verse reappropriate the heroic past through the retelling of legends from Classical Antiquity, saints’ lives, miracle stories, Biblical apocrypha, and other tales. At the same time, the poems recast the place of their authors, and learned characters within their stories, in the shifting dynamics of their thirteenth and fourteenth century present. Contributors are Pablo Ancos, Maria Cristina Balestrini, Fernando Baños Vallejo, Andrew M. Beresford, Olivier Biaggini, Martha M. Daas, Emily C. Francomano, Ryan Giles, Michelle M. Hamilton, Anthony John Lappin, Clara Pascual-Argente, Connie L. Scarborough, Donald W. Wood, and Carina Zubillaga.
This volume addresses the history of saints and sainthood in the Middle Ages in the Baltic Region, with a special focus on the cult of saints in Russia, Prussia, Finland, Sweden, Denmark, Estonia, and Latvia (Livonia). Essays explore such topics as the introduction of foreign (and "old") saints into new regions, the creation of new local cults of saints in newly Christianized regions, the role of the cult of saints in the creation of political and lay identities, and the potential role of saints in times of war.
A companion volume for the usage of medieval miracle collections as a source, offering versatile approaches to the origins, methods, and techniques of various types of miracle narratives, as well as fascinating case studies from across Europe.
The purpose and intention of this handbook is to offer an analysis of the term mendicancy and to present an up-to-date and comprehensive introduction to the phenomenon of religious mendicancy in the central and later middle ages. It provides a contextualized guide that will introduce the central issues in contemporary scholarship regarding the mendicant orders. This project approaches the controversies from a multitude of angles and unites in one volume the insights of different disciplines such as social and intellectual history, literary analysis, and theology.
The thirteenth-century poet Gonzalo de Berceo is the first named author of Old Spanish letters and the most prolific contributor to the emergence of the body of learned vernacular verse known as the mester de clerecía. In the Doorway of All Worlds focuses on the four hagiographies Berceo produced as a unified body of poetic expression and world-building. Robin M. Bower traces the poet’s intricate juxtaposition of contraries to shed light on a poetic world that will innovate a deceptively simple poetic vernacular and elevate its capacity to express nuance, power, and mystery. The book examines the entanglements that bind formal and lexical choices, the inscription of performance sites and audiences, and problematic source authority. It argues that Berceo’s elaboration of a poetic vernacular was wholly enmeshed in the immediate human, experiential world and the diverse cultural, religious, linguistic, and literary contexts that framed it. The book also highlights how Berceo invented a literary vernacular that befits the spoken idiom not only for the crafting of learned fictions, but for giving linguistic shape to the ineffable. In the Doorway of All Worlds ultimately reveals how Berceo freed the meanings trapped in relics, shrines, and the impenetrable texts from which he translated the saints to circulate in a new time.
This volume brings together innovative research on miracles in the Christian West 1100-1500, and includes chapters on Anglo-Norman saints’ cults, late medieval Portugal and the legacy of medieval hagiography in the immediate Post-Reformation period. Contributors investigate miracle narratives in conjunction with broader socio-cultural ideals, practices and developments in medieval society. They also reassess the legacy of Peter Brown, challenge established dichotomies such as ‘medicine and religion’, and examine relics, lay beliefs and the liturgical evidence of a saint’s cult, moving beyond the traditional focus on canonization. Medical history features prominently alongside other approaches; these clarify the contexts of our sources, and demonstrate the methodological vibrancy in this field.
Ecocriticism as a theoretical model has primarily been used in the study of Romantic, post-Romantic, and contemporary literary texts. Applications of the concepts to medieval literature, however, are a fairly recent phenomenon. This book examines key, canonical works from medieval Spain, showing how descriptions of the natural world in these texts are informed by both the authors’ perceptions of the environment and established literary models.
This book aims to analyze the genesis and evolution of late Gothic painting in the Crown of Aragon and the rest of the Hispanic kingdoms, examining this phenomenon in relation to the whole context of Europe in the second half of the fifteenth century. The authors consider the influence of the Flemish primitive movement on the art produced by their Spanish colleagues, the artistic relations and interchanges with the Netherlands and other countries, and the introduction and development of the Flemish language in the Spanish lands. The book also examines altarpieces, considering topics such as changes in shape and structure and liturgical links, along with offering stylistic analyses supported by new technologies. Contributors are Joan Aliaga, Maria Antonia Argelich, Marc Ballesté, Judith Berg Sobré, Carme Berlabé, Eduardo Carrero, Ximo Company, Francesca Español, Francesc Fité, Montserrat Jardí, Nicola Jennings, Fernando Marías, Didier Martens, Isidre Puig, Nuria Ramón, Pedro José Respaldiza, Stefania Rusconi, Tina Sabater, Albert Sierra, Pilar Silva, Lluïsa Tolosa, Alberto Velasco, and Joaquín Yarza (†).
The twenty-one essays of Hagiography and the History of Latin Christendom, 500-1500 employ innovative methods to unlock the historical potential of hagiographical sources and reach new discoveries about the medieval world that extend well beyond the study of sanctity.