Written in c. 700 at the island monastery of Iona, Adomnán’s Vita Sancti Columbae (VSC) is an important source for the study of early medieval Scotland and Ireland. This thesis analyses the text as a literary work, seeking to understand more about its internal logic and the ways in which it relates to other kinds of literary texts. These include Biblical texts, other early insular, continental and late antique hagiographies, vernacular secular sagas, legal texts, scholarly literature and wisdom literature. Adomnán did not necessarily know all of these texts, and some of them post-date him, but they provide a wider interpretative context for VSC. Adomnán’s other known work, De Locis Sanctis, and texts connected to him, such as Cáin Adomnáin, will also be considered. I look for points of similarity and divergence between Vita Sancti Columbae and these other texts, which I term “adjacent literature”, looking to see how the text relates to its wider literary and intellectual context. By taking this approach, we are able to understand the text better on its own terms, making it more useful as a source for historical study. The text is studied, and set within its wider context, with respect to the following main areas: The Manuscripts of Vita Sancti Columbae: the visual construction of the text: Considering the five surviving manuscripts of the first recension of VSC, but focussing especially on the earliest (Schaffhausen Stadtbibliothek Generalia 1, of near authorial date and Ionan provenance), this chapter considers how the visual presentation of VSC relates to its production and reproduction as a literary text. Page layout, illumination, the use of the Greek alphabet and different colours of ink and manuscript context are all discussed. Structure and Narrative Sequencing in Vita Sancti Columbae: VSC is not a chronologically-structured account of Columba’s life, but rather a hagiography made up of many short narratives that demonstrate his sanctity and power in different ways. These narratives are arranged thematically, with a basic tripartite structure, with one book concerned with prophecies, one with miracles and one with visions. The narratives within the three books are often arranged into small, tightly constructed clusters of related stories. This chapter is an investigation of both the overall structure of the work and the “micro-structure” of the sequencing of narratives. Language and Vita Sancti Columbae: This chapter explores Adomnán’s style as a Hiberno-Latin writer, including discussions of such techniques as hyperbaton, alliteration and variatio. Adomnán’s use of and attitudes to Greek and Hebrew are also explored, as is his use of and attitudes to Old Irish. Sex, Women and Violence in Vita Sancti Columbae: This chapter investigates Adomnán’s presentations of sexual behaviour, the role of women as givers of advice, and the violence inflicted on the innocent. Several of the narratives about violence clearly have a strong gendered dimension, and relate in interesting ways to Cáin Adomnáin, and they are discussed in this light. Dangerous Beasts in Vita Sancti Columbae: VSC contains several encounters with dangerous beasts of various kinds, some of which are not unambiguously identifiable. These episodes are studied in turn, including discussions about identifying the beasts, and investigating the functions that they have within the text. Vita Sancti Columbae and Cult Practice: The thesis concludes with an exploration of the roles VSC might have played in the life of the Columban familia. The use of blessed objects and relics within the text is studied, with suggestions as to their relation to cult practice. The final section concerns the possibility that certain parts of VSC were intended to be used in processions, or to be read with the active participation of an audience.

En 1594, l’Ordre des Prêcheurs engage en France une réforme. À la fin du XVIIe siècle, le Maître général Antonin Cloche tente de nouveau d’aviver l’esprit d’observance. Parallèlement, l’Ordre devient pour les pouvoirs politiques, en France et aux Pays-Basméridionaux, un instrument de lutte contre les Réformés. Les dominicains s’engagent également dans tous les débats théologiques internes à l’Église catholique et se mobilisent pour les missions jusqu’aux extrémités de l’Asie. Ces évènements et la glorification des saints suscitent la création d’images gravées sur cuivre, commandées par l’Ordre ou indépendamment de celui-ci. Retrouver ces estampes, françaises et flamandes, comprendre leur processus d’émergence et le but qui leur fut assigné est l’objet du présent travail. L’enquête croise ainsi des données historiques internes à l’Ordre et supranationales. Sur le plan artistique, l’étude accorde une attention particulière, d’une part, à la circulation des graveurs et des modèles et, d’autre part, à l’émergence de styles propres. Ainsi se trouve valorisée l’articulation entre l’épanouissement de la taille-douce au XVIIe siècle, le discours d’un Ordre, et le regard porté sur lui. / This thesis focuses on the representation of the members of the Dominican Order as found in seventeenth century engravings. It seeks to examine the role of the French and Flemish engravers commissioned by the Order of Preachers in order to stress its social and moral importance. The engravings are an integral part of an artistic heritage with his own language, challenging our perception of the Dominican story, and more generally of the history itself. This has enabled us to question the contribution and the capacity of images either to reflect or to distort, like a mirror, the spiritual life and the theological debates in both the Church and in society during the seventeenth century.

Orientador: Haquira Osakabe / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-07-21T12:32:49Z (GMT). No. of bitstreams: 1 Candolo-Camara_Teresa_M.pdf: 41431697 bytes, checksum: 72ce14ba545aff68a2666609fcc78f06 (MD5) Previous issue date: 1996 / Resumo: O Conto de Amam, texto em prosa medieval, em português do século XN, tem sido filiado a duas tradições literárias distintas: a produção hagiográfica medieval e os relatos de navegação da literatura céltica. Esta dissertação tem por objetivo perseguir no texto do Conto de Amam os elementos que justifiquem essa dupla filiação. Para tanto, recorreu-se à leitura de obras que tratassem a hagiografia enquanto subgênero literário distinto e que reconstituissem a imagem do santo medieval. Fundamentando-se no estudo de tais obras, procedeu-se à análise do Conto enquanto expressão do gênero hagiográfico. Num segundo momento, buscaram-se testemunhos dos relatos de navegação célticos, mais especificamente os imrama, bem como obras que focalizassem a cultura celta de maneira geral, para verificar as possíveis relações entre essas epopéias e as hagiografias Conto de Amam e Navigatio Sancti Brendani Abbatis (ambas relatos medievais de viagens ao Paraíso Terreal). SeJecionaram-se os dois imrama mais freqüentemente associados a essas duas hagiografias, Navegação de Bran e Imram Mael duin, e realizou-se a comparação dos quatros textos. Os resultados obtidos mostraram que, inserido na produção hagiográfica medieval, o Conto de Amam apresenta um santo cuja figura constrói-se sobre o desejo de ver o Paraíso Terreal, o que esse santo consegue "polla graça e esforço queem deus tomou". Ou seja, ele alcança seus objetivos através do milagre da graça concedida por Deus e através de suas virtudes ou esforços pessoais. Por outro lado, o Conto de Amam mostrou-se tributário dos imrama, bem corno a Navigatio Sancti Brendani Abbatis, por desenvolver, de maneira pouco alterada, a tópica céltica da quête da Terra das Fadas, em que os heróis buscavam um Outro Mundo maravilhoso sob as águas do oceano / Abstract: Conto de Amaro (Tale of Amaro), a text in medieval prose, written in XIV century Portuguese, has been related to two distinct literary traditions: 1. the medieval hagiographical tradition and 2. the navigation narratives of Celtic culture. The objective of the present dissertation is to identify elements in Conto de Amaro that provide evidence of this double relationship. For that reason, several works dealing with hagiography as a distinct literary sub-genre were studied in order to reconstruct the figure of this medieval saint. On the basis of the study of these works, Conto de Amaro was subsequently analyzed as an expression of the hagiographical literature. In a second phase of project, research efforts concentrated on the study of Celtic culture in a more general manner, in order to trace possible connections and relationships between these epopees and hagiographies Conto de Amaro and Navigatio Sancti Brendani Abbatis (Both of which are medieval narratives of journeys to the Terrestrial Paradise). The two imrama that are most frequently associated with the above mentioned hagiographies. ... Note: The complete abstract is available with the full electronic digital thesis or dissertations / Mestrado / Teoria Literaria / Mestre em Letras

Orientador: Alexandre Soares Carneiro / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-23T00:00:45Z (GMT). No. of bitstreams: 1 Maerki_Thiago_M.pdf: 1616067 bytes, checksum: bbf1766d5d4d8f0c4d65216a0767d576 (MD5) Previous issue date: 2013 / Resumo: A Legenda Maior, escrita por São Boaventura no século XIII, ocupa um lugar central dentre as hagiografias medievais que narram à vida de São Francisco de Assis e foi por muito tempo considerado a biografia oficial do fundador, responsável, pois, pela visão do santo mantida até o século XIX, quando estudos inovadores foram iniciados por Paul Sabatier. Apesar disso, são poucos os trabalhos que se dedicam à análise literária do texto hagiográfico boaventuriano, mais explorado pela História e pela Filosofia, ciências que não deixaram de apresentar recortes importantes sobre a obra. A primeira nos dá suporte para entender o conturbado momento interno da Ordem dos Frades Menores, o qual influenciou decisivamente a construção da narrativa; a segunda nos ajuda a compreender o pensamento místico do autor, influenciado, sobretudo, por Santo Agostinho e a pensar as Vidas de santos enquanto adoção de um "modo de vida" moldado pela ascese. Nesse sentido, procuramos analisar a personagem santoral à luz do pensamento de Pierre Hadot, principalmente no que diz respeito à associação entre "vida filosófica" e "vida cristã". Através de uma leitura interdisciplinar, desvendamos uma maneira específica de organização da narrativa, em que a construção da vida de Francisco é espelhada na teoria mística de Boaventura, narrando o itinerário da personagem em sete degraus de ascensão, partindo das criaturas até chegar à união com o criador, quando ocorre a estigmatização do santo. Para finalizar, analisamos os conceitos de figura, sermo humilis e gloria passionis, largamente explorados por Erich Auerbach, como recursos retórico-literários importantes para a economia da narrativa e para a construção da personagem Francisco / Abstract: Legenda Maior, written by St. Bonaventure in the thirteenth century, occupies a central place among the medieval hagiographies that tell the life of St. Francis of Assisi and was considered for a long time the official biography of the founder, responsible, therefore, for the saint's image kept until the nineteenth century, when innovative studies were started by Paul Sabatier. However, not many papers focus on the literary analysis of Bonaventure's hagiographic text, more explored by History and Philosophy, sciences that presented important views on this book. The former helps us understand the troubled internal situation of the Order of Friars Minor, which strongly influenced the construction of the narrative; the latter lets us know the author's mystical thought, especially influenced by St. Augustine, and consider the saints' Lives as the choice of a "way of life" shaped by asceticism. In this sense, we sought to analyze the holy personage from the perspective of Pierre Hadot's thought, especially with regard to the association between "philosophical life" and "Christian life." With an interdisciplinary approach, we reveal a specific way to organize the narrative in which the construction of Francis' life follows Bonaventure's mystical theory, narrating the character's journey in seven levels of ascension, starting from creatures to eventually attain union with the creator, when the saint's stigmatization occurs. Finally, we analyze the concepts of figura, sermo humilis and gloria passionis, widely examined by Erich Auerbach as important rhetorical and literary devices for narrative economy and for the construction of the figure of Francis / Mestrado / Teoria e Critica Literaria / Mestre em Teoria e História Literária

Orientador: Leandro Karnal / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-19T03:44:45Z (GMT). No. of bitstreams: 1 Cappi_OliviaBarretodeOliveira_M.pdf: 1280776 bytes, checksum: f5fdc26e5ef8f1f3b5bf544ceeda59c8 (MD5) Previous issue date: 2011 / Resumo: Os santos são figuras presentes no universo católico com funções muito específicas: são personagens de religiosidade exemplar, que devem servir de norte para as práticas religiosas dos fiéis e trabalhar como intercessores entre eles e Deus. Eles estão presentes desde os primórdios da Igreja, já no século IV, e sobrevivem a todas as mudanças dogmáticas, doutrinais e teológicas configuradas pela instituição. No entanto, a permanência do santo não subentende a permanência dos discursos de santidade: este é orgânico e adapta-se às necessidades das comunidades em que estavam presentes, assim como aos momentos distintos vividos pela instituição. Suas histórias, constituídas pelos discursos de santidade, são relatadas em textos que são configurativos de um gênero literário próprio, chamado hagiografia. No monumento hagiográfico, a trajetória de vida sagrada de um personagem considerado exemplo de virtude é narrada com três objetivos principais: servir de distração e diversão para os fiéis, como guias de vida católica virtuosa e como textos definidores da moral que deveria permear a piedade e as práticas sociais de uma comunidade em dado período - ou seja, servir de instrumento de manutenção de uma dada ordem social. A hagiografia de Rosa de Santa Maria, primeira santa a ser canonizada na América no século XVII, atendia a esses objetivos, e ia além: o modelo de santidade ao qual ela pertencia seria utilizado como instrumento de conversão e manutenção da religiosidade católica que estava sendo transplantada para as novas colônias espanholas. A figura de Rosa, posteriormente, seria utilizada como baluarte do movimento identitário criollista e se tornaria um guia de espiritualidade para as Américas. O objetivo desta dissertação é analisar com profundidade a obra hagiográfica de Rosa, escrita pelo dominicano Leonard Hansen na década de 1660 para o processo de canonização da santa americana, nascida em Lima, no vice-reino do Peru. Busca-se compreender quais são os discursos de santidade presentes na construção da personagem santificada, assim como os modelos de espiritualidade que ela representa e o pioneirismo do texto como fundador de um novo modelo de piedade específico para a realidade americana dos séculos XVI-XVII. Nossa conclusão final é que a narrativa da vida da santa limenha apresenta todas as características da hagiografia europeia medieval e os elementos simbólicos definidores da figura santoral representativa do modelo tridentino. Portanto, apesar de sua personagem ter sido incorporada como bandeira de movimentos identitários criollistas e como fundadora de uma espiritualidade americana, não há pistas em sua hagiografia que apontem para a conformação de um novo modelo hagiográfico que respondesse às necessidades do novo território / Abstract: The saints are characters present in the catholic realm with very specific duties: they are characters of exemplary religiosity that ought to be considered as guides for religious practices and serve as mediators between the Christians and God. They have been present from the consolidation of the Catholic Church, in the 4th century, and have outlived every single change in the dogmas, doctrines and theology that the institution has faced. However, the permanence of the saintly figure does not imply the permanence of the discourses of sanctity: these are organic and adaptative to the necessities of the communities in which they dwell, as well as to the distinctive moments lived by the institution. Their life stories, constituted by the discourses of sanctity, are told in texts that are configurative of a literary genre on its own, called hagiography. At the hagiographical monument, the sacred life trajectory of a character who is regarded as an example of virtue is narrated for three main purposes: serve as entertainment for the Christians, as a handbook of righteous catholic life and as texts that define the moral that should permeate pity and the social practices of a community within a period - that is to say, serve as an instrument for the maintenance of social order. The hagiography of Rosa de Santa Maria, the first saint to be canonized in America in the 17th century, fulfilled those purposes. It even went beyond: the model of sanctity to which she belonged was to be used as an instrument of conversion and maintenance of the catholic religiosity that was being transplanted to the new Spanish colonies. The figure of Rosa was latter going to be used as the bastion of the identitary criollista movement and would become a spiritual guide for the Americas. The objective of this dissertation is to analyze in depth the hagiographic monument written about Rosa by the Dominican Leonard Hansen in the 1660s for the process of canonization of the saint that was born in Lima, the capital of the viceroyalty of Peru. It was sought to understand which were the discourses of sanctity that were present in the construction of the saintly character, as well as the models of spirituality that she represented and the forwardness of the text as the founder of a new model of pity that was specific for the American reality in the 16th and 17th centuries. The final conclusion was that the narrative of the saint?s life bears all the characteristics of the European medieval hagiographies and the symbolic elements which defined the sanctoral figures of the Tridentine period. Therefore, although the character was incorporated as the bastion of criollista movement and as the founder of a specific American spirituality, there are no signs in her hagiography that point towards the conformation of a new hagiographical model which responded to the necessities of the new territory / Mestrado / Historia Cultural / Mestre em História

Notre étude porte sur le développement du culte d’Hélène à l’époque carolingienne. Si la fin de l’antiquité et l’époque des royaumes barbares gardèrent le souvenir de la mère de Constantin, en particulier dans les sphères politiques, l’élaboration de sa légende fut progressive, connut plusieurs versions, parfois contradictoires et l’impératrice ne reçut pas de culte avant la deuxième moitié du IXe siècle. Bien que la ville de Rome se souvienne des bienfaits et des constructions de la sainte, ce n’est pas là que son culte fut fondé mais en Champagne. Il s’agit donc d’étudier comment l’époque carolingienne constitue un moment particulièrement favorable à la redécouverte de cette pieuse femme, proche du pouvoir. L’édition du dossier hagiographique produit à cette époque en Champagne par le moine Almanne d’Hautvillers constitue le point de départ de notre recherche tant ce texte semble central à la diffusion de ce nouveau culte. Il résume également l’ensemble des enjeux qui gravitent autour du personnage. Car les raisons d’évoquer Hélène sont nombreuses : culte de la Croix, modèle de sainteté féminine, définition du pouvoir impérial, pratique du queenship, questionnement sur l’authentification des reliques et leur déplacement, quête de légitimité ou de primauté. Le culte est ainsi réinterprété en fonction des besoins des régions qui se l’approprient, à Trèves, à Cologne ou encore en Angleterre. / Our study focuses on the development of the cult of Helena in the Carolingian period. If the end of antiquity and the time of the barbarian kingdoms kept the memory of the mother of Constantine, particularly in the political sphere, the development of her legend was progressive, it went through several versions, sometimes contradictory and the Empress received no worship before the second half of the ninth century. Although the city of Rome remembered the benefits and constructions of the saint, her cult wasn’t founded there but in Champagne. The point is to study how the Carolingian period was therefore a particularly favorable time to rediscover this pious woman, and her vicinity with power. Publishing the hagiographical works produced at that time in Champagne by the monk Almannus of Hautvillers is the starting point of our research since that text appears central to the spread of this new cult. It also summarizes all the issues that revolve around the character. For the reasons to mention Helena are numerous: worshipping the Cross, modeling feminine holiness, defining the imperial power, practicing queenship, questioning the authentication of relics and their displacement, seeking legitimacy or primacy. Worshipping Helena is thus reinterpreted according to the needs of the regions that appropriate her, in Trier, in Cologne or in England.

L’histoire du christianisme chypriote commence avec la mission de Barnabé au Ier siècle ap. J.-C.Mais pourtant, cette figure emblématique ne fait apparition dans l’hagiographie qu’à partir du Ve siècle, sous la pression du siège épiscopal d’Antioche. Le développement de la légende et du culte de l’apôtre Barnabé et de ses disciples(Héraclides, Mnason, Rhodon, Auxibios,) est intimement lié à l’histoire et au destin de l’île. La thèse met en relief et en dialogue le corpus hagiographique et apocryphe, avec les débats dogmatiques, les répertoires archéologiques et les défis ecclésiaux, du Ve siècle jusqu’à l’invasion musulmane, au VIIe siècle. Le travail commence par une prise en considération de l’historiographie chypriote, de la production hagiographique et archéologique. S’ensuit une étude diachronique,synchronique et philologique des différentes éléments d’un large corpus témoignant, entre autres, de l’obtention par les chypriotes de l’autocéphalie grâce au principe de l’apostolicité des sièges épiscopaux. / The history of Cypriot Christianity begins with the mission of Barnabas in the 1st century AD.However, this emblematic figure did not appear in the hagiography until the 5th century, under the pressure of the episcopal see of Antioch. The development of the legend of the apostle Barnabas and his disciples (Heraclides, Mnason, Rhodon, Auxibios) is intimately linked to the history and destiny of the island. The thesis brings out, in dialogue, the hagiographic and apocryphal corpus,with dogmatic debates, archaeological repertoires and ecclesial challenges, from the fifth century to the Muslim invasion (seventh century). The work begins with a consideration of Cypriot historiography, hagiographic and archaeological production. This is followed by a diachronic, synchronic and philological study of the different elements of a large corpus, testifying, among otherthings, to the Cypriots' obtaining autocephaly thanks to the principle of the apostolicity of episcopal sees.

Un corps humain n’est pas le réceptacle passif d’impressions. Il n’est condamné à aucun « réel » qui s’imposerait à lui. Tout au contraire crée-t-il, continûment et spontanément, des images singulières de la réalité. Cette faculté d’imaginisation est le sujet de la présente thèse, ainsi que la conséquence qui s’ensuit, pour chaque individu, de ne pouvoir que croire en une réalité toujours déjà imaginisée. L’imaginisation sera envisagée selon une double visée :en tant que faculté (laquelle produit des effets concrets, historisants), et en tant que qualité originelle de l’être humain.<p>Poser que l’imaginisation est la qualité qui définit l’appartenance à l’humanité induit entre autres que la raison est renvoyée à un statut second :elle est un choix possible à l’intérieur d’une création incessante d’images-réalités, par où se constitue singulièrement une fiction enveloppante de la vie. Notre objectif n’est pas de déprécier le choix en faveur de la raison en indiquant qu’il serait, à tout coup, contraint et réducteur. Mais ne plus être en mesure – parce que l’être humain est d’emblée appréhendé en tant qu’être de raison (ens rationis) – de penser que la raison requiert un choix et qu’elle ne « va » pas de soi, c’est se couper de tout accès à la question :« Qu’est-ce que l’homme ?».<p>Nous voulons considérer l’être humain en tant qu’il imaginise le réel en y adjoignant une part fictive qui, à la fois, précède, intègre et outrepasse la « simple » raison. Fiction enveloppante forcément ignorée par le rationalisme positiviste, alors qu’elle est attachée de façon indissoluble à la vie de chacune et de chacun ;tous étant les acteurs individuels d’une histoire personnelle et collective.<p>Avant d’être un être de raison, l’homme est un être vivant qui imaginise singulièrement les choses, les situations, les évènements, ses semblables… Il en résulte une complexité telle qu’aucun échange, aucune relation, aucune cohabitation, ne peuvent à priori être déterminés rationnellement. Dès lors, si les présentes recherches ne portent pas directement sur le politique, celui-ci en constitue l’horizon, voire la finalité ultime. L’expérience nous apprend en effet que pour qu’une philosophie politique puisse être politiquement pertinente et utile, il faut qu’elle soit fondée non pas sur ce que l’on voudrait que les hommes soient, mais sur ce qu’ils sont. Non pas sur les hommes rationnels que la théorie souhaiterait qu’ils fussent, mais sur des êtres ayant un corps fait de mémoire, de peurs et de rêves. <p>En ce sens, nous partageons le questionnement quant à la nécessité d’une approche qui prendrait en compte « la totalité des dimensions de la vie humaine, le mythe comme la raison, le religieux comme le juridique, non pour les confondre, mais pour les articuler ensemble » .Notre plaidoyer est double, mais non contradictoire :il s’agit de penser une plus grande complexification du politique que celle définie par la raison identitaire – héritée de l’ère moderne et des Lumières – et qui est factuellement dépassée par le monde/mondialisé qui constitue désormais le territoire de toute politique. Cela n’est possible qu’en affrontant le fait que les hommes ne sont pas que raison, mais sont avant tout des imaginaires singuliers. Fonder, en ce sens, une politique requiert préalablement la définition de ce que l’on entend par imaginaires singuliers, et impose d’en repérer les modes d’agir, non plus seulement au niveau de l’histoire, ni même d’une histoire culturelle, mais d’une génésie culturelle :tel est l’objectif des recherches que l’on va lire. Celles-ci sont illustrées principalement par deux exemples paradigmatiques :la mythologie chrétienne, et le cinéma en tant qu’art de l’univers mytho-technique.<p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

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

This thesis explores the relationship between Creation and the saints Cuthbert and Guthlac in their Anglo-Latin and Old English vitae. It argues that this relationship is best understood through received theological exegesis concerning Creation's present state in the postlapsarian world. The exegesis has its foundation in Augustine's interpretations of the Genesis narrative, though it enters the textual tradition of the vitae via an adapted portion of De Genesi contra Manichaeos in Bede's metrical Vita Sancti Cuthberti (VCM). Both Augustine and Bede argue, with slight differences, that fallen Creation can be restored into prelapsarian harmony with humanity by way of sanctity. Each individual vita engages with this understanding of the Fall in distinct, though ultimately interrelated, ways, and the chapters of this thesis will therefore explore each text individually. Chapter 1 argues that the anonymous Vita Sancti Cuthberti (VCA) unites Cuthbert's ability to restore Creation with the theme of monastic obedience, linking the ordering of a monastery to the restoration of prelapsarian harmony. The VCA also seeks to create sites for potential lay pilgrimage in the landscapes of Farne and Lindisfarne by highlighting the present efficacy of Cuthbert's miracles. Chapter 2 argues that Bede's VCM not only reveals his early attempt to fashion Cuthbert into the primary saint for Britain, via a focus on Cuthbert's obedience to the Divine Office, but also that the restoration of Creation functions as a ruminative tool. Chapter 3 argues that Bede transforms the nature of Cuthbert's sanctity in his prose Vita Sancti Cuthberti (VCP) from static to developmental, influenced by the Evagrian Vita Antonii, and that Creation is adapted to function as the impetus for, and evidence of, Cuthbert's progression. Chapter 4 argues that Felix's Vita Sancti Guthlaci (VSG) unites the development of Guthlac with a physically delineated Creation, and that the restoration of Creation is elevated to an even greater degree here than in Bede's hagiography. Chapter 5 argues that the author of the Old English Prose Guthlac (OEPG) grounds his vita by utilizing a landscape lexis shared with contemporary boundary clauses, so that here the relationship between the saint and Creation has greater force; it further argues that Guthlac A uniquely connects Guthlac with the doctrine of replacement, consolidating links between his arrival to the eremitic space and the restoration of prelapsarian Eden.