Thesis--University of Wisconsin--Madison. / Typescript. Vita. Description based on print version record. Includes bibliographical references (leaves 585-607).

Thesis--Albert-Ludwigs-Universität, Freiburg i. Br. / Vita. Includes bibliographical references (p. 74-76).

St. Patrick's Purgatory is today a pilgrimage centre on Station Island in Lough Derg, County Donegal, Ireland. From the late twelfth to fifteenth centuries the site was one of the most famous pilgrimage centres in Western Europe. Its popularity was spread principally through transmission of a late twelfth century Latin work, the Tractatus de Purgatorio Sancti Patricii, by a Cistercian monk usually known as Henry of Saltrey, or Sawtry in Huntingdonshire. This work tells of the founding of the Purgatory by St. Patrick. During his conversion of the pagan Irish, Patrick prayed to Christ for assistance, and the Purgatory was revealed to him as a physical entrance to the otherworld. Pilgrims spending a day and a night in the 'cave' of the Purgatory would pass bodily through purgatory, and if firm of faith, would also enter the Earthly Paradise. Provided that no unshriven mortal sins were subsequently committed, such a sojourn was deemed sufficient penance to exempt the pilgrim from purgatory after death. The Tractatus also tells of the visit to the Purgatory by an Irish knight, Owayne. His experiences were reported to Henry of Saltrey by another Cistercian monk, Gilbert, former abbot of Basingwerk, Flintshire. In various versions this Tractatus was widely copied throughout Europe, and translated into most Western European vernaculars from Dutch and Spanish to Norwegian. Pilgrims from as far afield as Italy and Hungary have, amongst others, left reports of their visits to the Purgatory, nearly all drawing to a greater or lesser degree on Henry of Saltrey's Tractatus. Six Middle English verse versions were made of Owayne's adventures in the Purgatory. [continued in text ...]

Thesis (M.A.)--University of Wisconsin--Madison, 1946. / Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves [i]-ii).

Thesis--Greifswald. / Lebenslauf. Includes bibliographical references.

Inaug.-Diss.--Basel. / Curriculum vitae. "Verzeichnis der öfters zitieren Literatur"; p. [iv]-vi.

Thesis (Ph.D.)--Northwestern University, 1997. / Source: Dissertation Abstracts International, Volume: 58-04, Section: A, page: 1274. Adviser: Barbara Newman.

Dissertation Abstract: The medieval wood-of-the-cross legends trace the history of the wood of Christ’s cross back to Old Testament figures and sometimes to paradise itself, where the holy wood was derived from the very tree from which Adam and Eve disobediently ate. These legends are thought to have originated in Greek, afterwards radiating into Latin and the vernacular languages of Western Europe. The earliest witness of these narratives (the “rood-tree” legend) is extant in English fragments of the eleventh century, with full versions found in one twelfth-century English manuscript and several Latin ones originating in England. In this study I examine both the setting into which the rood-tree legend arrived, as well as the later, more elaborate wood-of-the-cross legends that inspired adaptations into Middle English writings. The opening chapter establishes the development of the wood-of-the-cross narrative and its manifestations in both the Latin West and the Eastern languages. Chapter two characterizes the strong devotion to the holy cross in Anglo-Saxon England, and its manifestation in literature, theological writings and art, while chapter three details the Latin and Middle English versions of the wood-of-the-cross legends in manuscript form in England. The fourth chapter traces the concept of the “cross as tree,” beginning with medieval glosses on important biblical tree references, followed by the use of the cross-tree image in Christian writings from patristic times through the medieval period. The penultimate chapter examines key narrative motifs from the legends and provides important parallels of these motifs in other genres, including romance, hagiography and travel writing. I conclude that the wood-of-the-cross legends would have been welcomed into Anglo-Saxon England by a pre-existing reverence for the holy cross, and that this devotion probably bolstered their reception in that country. However, the most significant reasons for the legends’ popularity are not specific to England, but rather are common throughout Western Europe in the Middle Ages: the adaptability of the tree as a symbol, the familiarity of the narrative motifs used, and the significant appeal of the legends’ typological structure which tied the wood of Christ’s cross to the very tree whose violation had brought about the Fall of man.

Dissertation Abstract: The medieval wood-of-the-cross legends trace the history of the wood of Christ’s cross back to Old Testament figures and sometimes to paradise itself, where the holy wood was derived from the very tree from which Adam and Eve disobediently ate. These legends are thought to have originated in Greek, afterwards radiating into Latin and the vernacular languages of Western Europe. The earliest witness of these narratives (the “rood-tree” legend) is extant in English fragments of the eleventh century, with full versions found in one twelfth-century English manuscript and several Latin ones originating in England. In this study I examine both the setting into which the rood-tree legend arrived, as well as the later, more elaborate wood-of-the-cross legends that inspired adaptations into Middle English writings. The opening chapter establishes the development of the wood-of-the-cross narrative and its manifestations in both the Latin West and the Eastern languages. Chapter two characterizes the strong devotion to the holy cross in Anglo-Saxon England, and its manifestation in literature, theological writings and art, while chapter three details the Latin and Middle English versions of the wood-of-the-cross legends in manuscript form in England. The fourth chapter traces the concept of the “cross as tree,” beginning with medieval glosses on important biblical tree references, followed by the use of the cross-tree image in Christian writings from patristic times through the medieval period. The penultimate chapter examines key narrative motifs from the legends and provides important parallels of these motifs in other genres, including romance, hagiography and travel writing. I conclude that the wood-of-the-cross legends would have been welcomed into Anglo-Saxon England by a pre-existing reverence for the holy cross, and that this devotion probably bolstered their reception in that country. However, the most significant reasons for the legends’ popularity are not specific to England, but rather are common throughout Western Europe in the Middle Ages: the adaptability of the tree as a symbol, the familiarity of the narrative motifs used, and the significant appeal of the legends’ typological structure which tied the wood of Christ’s cross to the very tree whose violation had brought about the Fall of man.

This study explores the role of the Yaqui storyteller and the themes of death and beauty in Yaqui stories. Memory and voice bind together the past and present experience of the Yaqui. Theirs is an oral tradition filled with the tragedy and conquests of war, deportation, fragmentation and endurance, of love, witchcraft and cruelty, magic and ceremony. Ancestors are evoked as their adventures are recounted. The eight sacred towns, Ume Wohnaiki Pweplum, are transported, through stories, from the Rio Yaqui in Sonora, Mexico to the barrios and villages of southern Arizona, and a link is maintained between ancient origins and new beginnings. The history of the people, the Yoeme, is preserved, continued, and reinvented through stories.