Thesis (Ph. D.)--University of Wisconsin--Madison, 1969. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.

Texte remanié de: Th. compl.--Lettres--Paris, 1943. Titre de soutenance : Un Procès de canonisation à l'aube du XIIIe siècle (1201-1202), le Livre de Saint Gilbert de Sempringham.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Thesis (M.A.)--Brigham Young University. Dept. of History. / Includes bibliographical references (leaves [147]-158).

Thesis (M.A.)--Brigham Young University. Dept. of History. / Electronic thesis. Includes bibliographical references (leaves 170-171). Also available in print ed.

Thesis (M.S.)--B.Y.U. College of Religious Instruction. Dept. of History and Philosophy of Religion. / Electronic thesis. Also available in print ed.

St Juliana is a legendary saint, whose actual existence is most improbable, although relics purportedly existed. The approximate date of her martyrdom is c. 305-310. According to the Bollandist Acta Sanctorum , the facts of her story are very briefly as follows: her legend is set in the time of the Diocletian persecutions, when Juliana, daughter of Affricanus (a pagan) lived in Nicomedia. She was betrothed to Eleusius, an official ofNicomedia and a cohort of Maximian the emperor. When Eleusius enquired about the wedding, Juliana (already a convert) refused to marry him until he became a prefect When he had achieved this promotion, Juliana now required his conversion to Christianity. First her father and then Eleusius tortured her. Upon being imprisoned, a demon attempted to trick her, but she foiled him and miraculously escaped further harm as an angel appeared to assist her. The tortures meant for her harmed many of Eleusius' soldiers, and others, impressed by her example, converted to Christianity and were immediately beheaded. Juliana, impervious to whatever hideous tortures had been devised for her, was beheaded. Sephonia/Sophia, a devout Christian woman of some material wealth, carried her body to Puzzeoli in Italy and buried it with ceremony. Meanwhile Eleusius and his soldiers drowned at sea and their bodies were eaten by beasts. Cynewulf makes a number of emendations to this story, some in order to improve the character of the heroine, but he was clearly reliant upon the common source, which certainly ante-dated AD 568, when Juliana's remains were removed from Puzzeoli, an event which the source does not mention. The first reference to her legend is found in a martyrology ascribed to Jerome (d. 420) entitled Martyrologium Vetustissium. Bede includes a very short version in his Latin Martyrology, but the first vernacular English version of her tale is Cynewulf's Juliana, which was written in the ninth century. It is generally agreed that the source for Cynewulf's version is either the first of two Latin lives of St Juliana published in the Acta Sanctorum for February 16 by Bolland in the seventeenth century, or a version very close to it. Although Bolland's compilation is a seventeenth-century work, the sources which he used were very inuch older. (Her tale is omitted from Aldhelm's De Virginitate, as well as from Aelfric's Lives of the Saints.) The Liflade is a twelfth-century early Middle English version. Seyn Julien is a fourteenth-century ScDttish version which is based on the Legenda Aurea, but the version from the South English Legendary is not Versions of the tale of St Juliana appear in Anglo-Norman, Irish, Italian (Peter, Archbishop ofNaples 1094-1111), Swedish, Greek (Symeon Metaphrastes (d. 965). Jacobus de Voragine's Legenda Aurea, prepared in the thirteenth century by a Dominican, is the basis for many of the versions, most certainly of Caxton's translation of 1483. Her day is remembered on 16 February. / English Studies / M.A. (English)

No description available.

This thesis is an examination of the most important Scottish saints’ cults and pilgrimage centres in the period c.1349-1560. Specifically, this project locates the role of this group within the wider devotional practices of the late medieval kingdom. Through analysis of liturgical calendars, ecclesiastical dedications, contemporary literature and naming and pilgrimage patterns, it identifies and explains the distinctive features of the veneration of national saints in late medieval Scotland in the two centuries from the first appearance of the Black Death in 1349 to the Reformation in 1560. The key theme of this thesis is the consideration of the manner in which external factors, such as general Western European social and religious developments, and distinctly local phenomena such as the intermittent warfare with England and the varied agendas of interest groups like shrine custodians, the national church and the crown, impacted upon the saintly landscape of the late medieval kingdom and the popular piety of its people. The medieval cult of the saints is a subject of considerable value for historians because it was a movement in a constant state of flux. It adapted to the socio-religious context of the societies in which it operated. Although never neglected as an area of study, the cult of the saints in Scotland has received further attention in recent years through the influence of the Survey of Dedications to Saints in Medieval Scotland project carried out at the University of Edinburgh from 2004-7. However, studies on the role and function of national and local saints, those believed by contemporaries to have had a Scottish provenance or a hagiographical connection to the medieval kingdom, have tended to focus on two specific periods. These were the so called ‘age of the saints’, the period between the fourth and eighth centuries in which the majority of these men and women were thought to have been active, or the twelfth and thirteenth centuries from when the main Latin hagiographical sources originate. The role and function of this group in the later middle ages has been either neglected or subject to the pervasive influence of a 1968 article by David McRoberts which argued that church- and crown- sponsored patriotism was the main factor in shaping popular piety in this period. This thesis will question this premise and provide the first indepth study of the cults of St Andrew, Columba of Iona/Dunkeld, Kentigern of Glasgow and Ninian of Whithorn in a late medieval Scottish context, as well as the lesser known northern saint, Duthac of Tain.

No description available.