IMC 2007: Sessions

Session 220: Saints in the City, II

Monday 9 July 2007, 14.15-15.45

Moderator/Chair:Paul Chandler, Institutum Carmelitanum, Roma / Melbourne College of Divinity
Paper 220-aFrom Villa to Urbs: Transforming Medieval Liège through Martyr-Worship
(Language: English)
Catherine Saucier, School of Music, Arizona State University
Index terms: Hagiography, Liturgy, Music
Paper 220-bHagiography in Urban Politics: The Libellus monasteriensis de miraculis sancti Liudgeri
(Language: English)
Sabine Reichert, Westfälische Wilhelms-Universität, Münster
Index terms: Hagiography, Local History, Religious Life
Paper 220-cSaint Protector in a Polyethnic City: Caffa's Example in the 14-15th Centuries
(Language: English)
Alexander Emanov, Department of Medieval History, Tyumen State University
Index terms: Byzantine Studies, Economics - Urban, Epigraphy, Local History
Abstract

Paper a: Local saints played a central role in shaping an identity distinct to each medieval city. The association of saint with city proved exceptionally strong in urban communities, such as Liège, built over the bodily remains of their holy patrons. As attested by 12th-century hagiographic texts and liturgical music, Liège could attribute its transformation, from a minor episcopal residence into a flourishing clerical city, to the martyrdom of two bishops (Theodard and Lambert). My paper examines how the veneration of these martyrs served to portray Liège as meritorious of its civic status and sheds new light on civic promotion through liturgical ritual.
Paper b: In Münster/Westphalia a 12th-century miracle record has survived, called Libellus monasteriensis de miraculis sancti Liudgeri. The 12th century was an important period in the town’s history: It was on the verge of becoming a ‘proper medieval town’ due to the support of bishop Hermann II (1174-1203). The miracle record describes the miracles caused by a cross containing relics of St Liudger, the first bishop of Münster. They made the newly built parish church of St Liudger a place for worship and pilgrimage. By actively promoting this pilgrimage, Hermann II did not only increase the town’s importance as a religious centre but also used it to justify his own position.
Paper c: In sacral palladium of Caffa are St Francis, St Agnes and St Mary. In the 14th century was St George as universal saint protector, esteemed by Christians and Non-Christians, Latins and Levantines. Turks and Arabs recognized him under the name Khyzr or Dgirgis. A crowned St George riding on horseback specified a cult of Genoa’s consul, who was governed in Caffa. The consul imitated St George in public ceremonies. He rode out on Georgian spring holiday, carried out ritual hunting, then came back triumphant, accompanied by a universal feast and fireworks.