Thesis (Ph. D.)--John Hopkins University, 1899. / "Life": leaf at end. "Legends from English and French versions of the Legenda": p. 99-141. Bibliography: p. v-vi.

Thesis (Ph. D.)--University of Texas at Austin, 2006. / Vita. Includes bibliographical references.

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Orientador: Ricardo Gião Bortolotti / Banca: Milton Carlos Costa / Banca: William de Souza Martins / Resumo: Apresentar uma reflexão sobre a construção da santidade nas hagiografias do primeiro santo brasileiro, Antônio de Sant'Anna Galvão, é o que propomos neste trabalho. Portanto, buscou-se historicizar as hagiografias compreendidas entre os anos de 1922 a 1954, período que compreende uma forte produção bibliográfica no sentido de legitimar a construção hagiográfica acerca do santo. Por meio do contato com essas fontes hagiográficas e, posteriormente, o empreendimento de uma análise destes documentos, pudemos levantar uma hipótese acerca das primeiras hagiografias de Frei Galvão em que o conceito fluido de santidade transformava-se concomitantemente a fim de atender aos interesses dos autores e grupos que produziram a fonte. A santidade de Frei Galvão estaria associada, no contexto do Centenário da Independência (1922), a um herói, ainda que paulista, representante dos anseios da pátria. Após os conflitos de 1932 em São Paulo e devido ao crescimento do ufanismo paulista culminado com as efemérides do IV Centenário da cidade (1954), a santidade do Frade ficou atrelada ao mito bandeirante, em que as hagiografias passam, então, a tratá-lo, embasado numa genealogia tão ao gosto do padrão da época estudada, como um herdeiro das qualidades paulistas, um Santo Bandeirante / Abstract: To present a reflection about the construction of holiness in the hagiographies of the first Brazilian saint, Antônio de Sant'Anna Galvão, is what we propose in this paper. Therefore, we sought to historicize the hagiographies between the year 1922 and 1954, a period that contains a strong bibliographic production in order to legitimize the construction hagiographic about the saint. Though the contact with these hagiographical sources and, afterward, the development of an analysis of these sources, we could make a hypothesis about the first hagiographies of Frei Galvão in which the fluid concept of holiness transformed itself concomitantly in order to meet the interests of the authors and the groups that produced the source . The sanctity of Frei Galvão was associated, in the context of the Centenary of Independence (1922), to a hero, although from São Paulo, representative of his country's aspirations. After the 1932 conflict in São Paulo and due to the growth of São Paulo's jingoism culminating with the ephemeris of the IV Centenary of the city (1954), the sanctify of Friar was linked to the "bandeirante" myth, in which the hagiographies start to write about him based on genealogy as the standard taste of the studied epoch, as an heir of the São Paulo qualities, a "Bandeirante" Saint / Mestre

This thesis analyzes the narratological structure of the Life of Aaron, a hagiographical text from Late Antique Egypt. Such an analysis has not yet been performed on this text, and the method is still rarely applied to hagiographical literature. In the short term, I intend for this thesis to expose the complex yet consistent structure of this fascinating text. In the long term, I see this thesis as part of a broader movement to incorporate Coptology into the mainstream study of Late Antique literature. My general introduction discusses the Life of Aaron, its manuscript and archaeological evidence, and the state of scholarship on it. Following this, my first chapter compares the text to five significant Late Antique hagiographical works from Egypt: the Life of Antony, the Life of Pachomius, the Historia Monachorum in Aegypto, the Life of Onnophrius, and the Life of Shenoute. My second chapter surveys the ancient (Aristotelian) and modern (structuralist) narratological methods employed in this thesis. Finally, my third chapter contrasts the Life of Aaron’s literal structure with its underlying chronology - what narratologists call the fabula - and exposes the story’s narrator hierarchy. An epilogue then proposes avenues for future research, and the thesis closes with two short appendix graphs which summarize my analysis.

Through contemplation, and the practice of actions with religious meaning, faith is taught and reinforced. Beliefs that conflict with the established teaching of a religious group are sometimes ruled by it as heretical. Effective in countering heresy are religious practices that would not be performed by those deemed heretical. The practices indicate those who are orthodox and safeguard them from accusations of heresy. Catharism was an expanding heretical sect in the twelfth and thirteenth centuries, enticing adherents away from the Roman Catholic Church, rejecting the Catholic sacraments and holding to a dualistic theology. Through the study of eleven hagiographies (idealized biographies of saints) this thesis identifies and examines sixteen attributes of people who lived in the southern Low Countries, corresponding with contemporary Belgium and northeastern France. We show how these attributes aided the Catholic Church’s struggle against Catharism through the confirmation, dissemination, and distinction of orthodoxy, while serving to nullify heterodox suspicion of the hagiographical subjects.

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The story of Lady Godiva's naked ride through Coventry is well known. While scholars agree that it has no historical basis, no satisfactory explanation has been offered as to when and why it first appeared. This thesis explores the possibility that it may have been an original composition intended as hagiography. Beginning with the historical Godiva, who died in 1067, it details the various categories of saint that were popular in Anglo-Saxon England, in particular the 'cartulary' or 'founder' saint - a category for which Godiva was eminently qualified. It examines the possibility of political objections to her canonization in the light of her grandsons' role in the rebellion against William the Conqueror, and considers the allegation that Lanfranc, Archbishop of Canterbury, had a particular animosity towards the English saints. The paper then turns to hagiography as a literary genre. It explores the purpose of writing about the saints, and how this correlates with the well-known flurry of such writing that occurred in England in the aftermath of the Norman Conquest. It discusses the influence of folklore, classical literature and twelfth-century courtly romance on hagiography in general, and examines the story of Godiva's Ride with specific reference to the Virgin Martyr tradition and to Chrétien de Troyes' courtly romance Erec et Enide. A brief overview of the political situation in Coventry when the story was first written in 1218 suggests that Godiva was intended to serve a role similar to that of the cartulary saint. Finally, the thesis considers how Godiva became a local folk hero, and how this may have preserved her memory long after she would have been forgotten as a saint. It examines her changing role as a symbol of Coventry and of the East Midlands, and ends with the revelation that she may have become a saint after all - albeit of a uniquely secular variety.

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This project explores the evolution of medieval Chinese Buddhist perspectives on dreams through a series of in-depth comparisons between the oneiric narratives preserved in Huijiao's (慧皎) "Biographies of Eminent Monks" (Gaoseng zhuan 高僧傳 [GSZ]) and Daoxuan's (道宣) "Continued Biographies of Eminent Monks" (Xu gaoseng zhuan 續高僧傳 [XGSZ]), drawing inspiration from contemporary Sinological and Buddhist Studies scholarship, as well as anthropological and psychological perspectives on dreaming. In addition to using these comparisons to address questions related to the diachronic transformation of Chinese Buddhist thought and practice from the early sixth to mid-seventh centuries, I also posit (and provide evidence for) the hypothesis that dreams (and the stories told about them) represent a potent conceptual metaphor for the “betwixt and between” experience of liminality: a hypothesis that I hope inspires discussion and debate in the broader oneirological community. I approach these topics through four interrelated case studies. Chapter One uses dream narratives to investigate the various modes of oneiric practice ascribed to Chinese monks (and laypeople) in GSZ and XGSZ, focusing on three specific subtopics (dream telling, dream interpretation, and dream incubation) to evaluate the differences between the episodes preserved in both collections. Chapter Two examines the differing ways that Huijiao and Daoxuan engaged with both Chinese and (Indian) Buddhist oneiric conception tropes when describing the birth and early lives of exemplary monks. Chapter Three posits that Huijiao and Daoxuan made distinctive (and historically-situated) use of oneiric narratives to help situate China within the imagined geographies of contemporary Chinese Buddhists. Finally, Chapter Four explores the distinctive ways that oneiric narratives were used in GSZ and XGSZ to negotiate the interactions between exemplary Buddhists and indigenous Chinese religious practices, practitioners and deities. / Thesis / Doctor of Philosophy (PhD)