...Randon Jerris © by Duke University Press 2002 a Cult Lines and Hellish Mountains: The Development of Sacred Landscape in the Early Medieval Alps...

... was venerated as a saint. In contrast to Tudor promotion of Henry as a saintly king, the popular cult–which preceded and outlived its political appropriation–celebrated Henry VI for his likeness to ordinary English men and women. This essay explores the resonance between the cult and the plays, especially how...

... of the executions of four priests: Edmund Campion and Alexander Brian in 1581, Edmund Geninges in 1591, and Robert Southwell in 1595. In the narratives of these deaths, we can see how English Reformations not only occasioned new relic-making by English Catholics, but also, paradoxically, resulted in relic cults...

... modern life writing, particularly in domestic contexts. Teresa’s autobiographical texts were mediated for new audiences: religious orders and lay readers, both Catholic and Protestant. Teresa quickly established cult status in large part through readers’ engagement with the record of her life. Analysis...

... first true images does not adequately account for their reconsecration as preeminent cult icons in the image culture of Counter-Reformation Italy and its aftermath. This essay explores the simultaneous claims for originality by the mandylions in Genoa and Rome in the seventeenth century. In so doing...

... who inherited her late medieval cult, vigor- ous in Britain and on the Continent and matched by widespread popularity in Ireland.5 The English Jesuit William Good noted that people regularly swore by her.6 In Anthony Gernon s Parrthas an Anma (Paradise of the Soul) 54 Journal of Medieval and Early...

... into the flames had been gifted to her from the king of Poland, Jean Casimir Wasa, in 1668, but the reports of Cyril of Jersusalem show that a cult of the True Cross had been flourishing since the fourth century. The history of its discovery was told by Ambrose of Milan and the other doctors of the early...

.... This transformation of the detritus of Western commodity culture into a valuable object is popular cinema’s treat- ment of the phenomenon known to anthropologists as the cargo cult, a term coined by anthropologists to describe the refashioning by Pacific islanders of worthless detritus washed ashore from Western...

... an unobstructed approach to Rome of the martyrs through catacomb cubicula refurbished and decorated by a fourth-century bishop whose energetic articulation of the cult of Peter and Paul was an unabashed assertion of Roman primacy, or whose hagiographic poetry constructed models of episcopal leadership...

... of Byzantine heresy as an objective entity is notoriously difŽcult. We tend to have only the version of the orthodox or of the persecutors, and they themselves irritatingly call their subjects by a variety of anachronistic or otherwise inappropriate names. In contrast the study of medieval heresy...

... of this Blanton-Whetsell / Shrine of St. Æthelthryth 229 cult center. The chronicle describes how Wihtburg’s relics were brought by stealth from the monastery at East Dereham and that, when inspected, they too were found incorrupted (120–23). Christine Fell has demonstrated that Wihtburg’s identity...

... location for the production and dissemination of Christian relics, those bits of sanctity that could be uncovered, through arcane knowledge or divine revelation: bones, clothes, books, sometimes dirt and water over which saints were believed to have passed.3 Of course, the “cult of relics...

..., ed. The Cult of St. Ursula and the 11,000 Virgins. Cardiff: University of Wales Press, 2016. xviii, 299 pp.; 15 figs. $125.00. Cornelison, Sally J., Nirit Ben-­Aryeh Debby, and Peter Howard, eds. Men- dicant Cultures in the Medieval and Early Modern World: Word, Deed, and Image. Europa Sacra...

... in Naples.22 Here the story of the chopped-­up baby is pre- sented as a conventional child-­saving miracle, a standard feature of late medi- eval hagiography (see fig. 4).23 Child-­saving miracles had long been estab- lished as an effective vehicle through which to promote the cult of a new beato...

... an “unflagging emphasis on the hybrid genealogy of any cultural form.” Catherine Sanok examines the popular cult of “Good King Henry VI”; she shows how this cult, operating outside of the textual traditions of chronicle history, provided a “conceptual resource” that Shakespeare deployed...

... no more claim on reality than any other dreams, that the whole elaborate organizing structure of religious belief and practice in the Middle Ages was a sublime fiction? (85) In Hamlet, Greenblatt speculates as to whether theater is a “disenchanted version of what the cult...

... these manuscripts reveals considerable variety, which testifies to the vigor of the SEL and the late medieval cult of Saint Margaret. Recognizing this vari- ety helps modern readers to understand the protean nature of hagiography and its cults. Nonetheless, despite local variety among legends, the manu...

... the patronage of St. Mary Magdalene.44 They grew exponentially with the cult of Mary Magdalene, first at Vezelay, then in Provence.45 Founded by clergymen, these convents or houses reflected a male Christian ethos and its definition of female repentance. As explained by Susan Haskins, “The prostitute’s only...

..., then, the reasoning of the eleventh and twelfth centuries? In the case of Arnold of Brescia, we can begin to glimpse the rela- tionship of execution by fire to the cult of relics. The schismatic Arnold, who had supported the newly formed, antipapal city government in Rome, was executed in 1155. Otto...

..., 1563 did imply that a link existed between the depiction of nudity and the “superstitious” and uncontrolled veneration of miracle-working images. Living proof of such internal Catholic problems with idolatry was the rising popularity of the cult of the Madonna of Purgatory in Naples all throughout...