On St. Artemius as ‘Deacon’

Abstract

The publication of an English translation of the 7th-century Miracles of St. Artemios, with facing Greek text and accompanying commentary, is most welcome, and will undoubtedly invite further discussion of the various points of interest raised by this text. Here I wish to focus on the physical appearance of St. Artemios, in particular his alleged appearance as a deacon in miracle 32. In this miracle, a friend tells a certain Menas how St. Artemius had appeared to him as he slept in the Church of St. John the Baptist and had cured his hernia.     

Hugh of St. Victor and the Authorship of In Threnos Ieremiae*

The great esteem in which Hugh of St. Victor (d. 1141) was held by his contemporaries and by subsequent theologians led to the false attribution of a number of works to the Victorine. The prophetic commentaries have been especially challenged, while In Threnos Ieremiae alone has remained unquestioned. This article questions the authenticity of that work, however, because it departs in both content and style from Hugh's authentic commentaries. A computer search on words and phrases using the Patrologia Latina Database turned up a number of polemical comments about Jews much at odds with Hugh's generally irenic attitude toward Jews. Moreover, the search revealed items unique to the Lamentations commentary, but not unique to the non-authentic works and the disputed prophetic commentaries. Although the literal explanations in Lamentations do generally resemble Hugh's style, the additions of allegorical and moral explanations are unusual. They may indicate that a second party added to an initial work by Hugh. The polemical use of the words perdy , blindness, Jew, and Judaism, however, suggests authorship by another, particularly since these expressions turn up in other works no longer credited to Hugh of St.Victor.     

The history of neurology in St. Petersburg

This article expounds the history of the formation and development of neurology in St. Petersburg and emphasizes the original character of St. Petersburg school of neurology. The authors state that many prominent neurologists of St. Petersburg dedicated their work to the development of neurological concepts and have made an important contribution to different areas of neurology, including vascular and demyelinating diseases, diseases of the peripheral nervous system, neuroinfections, epilepsy, etc.     

Oubliez Waterloo: The St Pancras Effect

Abstract

St Pancras station has provoked controversy and shaped opinions throughout its existence. In reactions to its construction and changing views on its architectural style, from its decline in the 1930s to the debates over its future, and in the spectacular reversal of fortunes that has made it at once the symbol of the railway renaissance and an exemplar of how great historic buildings handled with care and understanding can effect our wider sense of values, St Pancras has been profoundly infl uential. Throughout, the impact of St Pancras has been more far-reaching than its role as a railway terminus. These are the trends that are explored in this paper.     

Human ecology and the early history of St Kilda,Scotland

It is 300 years since Martin Martin published hisVoyage to St Kilda, one of the most informative accounts ever published of a seventeenth-century community. Historical treatments of St Kilda have often dramatized its isolation, distinctiveness and «marginality» but Martin's writings suggest that the lifeways of the St Kildans were not very different from those of contemporary Hebrideans. The economy described by Martin was subject to a rigorous regime of communal self-management. This article argues that in late medieval climatic conditions, St Kilda's particular combination of resources—sheltered arable land, seals and sea-bird colonies, including a huge gannetry—would have made the archipelago a valued component of the MacLeod chiefdom and a good target for the annual predatory visit of the sub-chief and his retinue. St Kilda's history should be seen not in isolation, but in a context of regional interdependence, and the archipelago's «marginality» is best understood in a long-term historical perspective.     

King John and St Wulfstan

In accordance with the terms of his will, King John was buried near to the shrine of St Wulfstan in Worcester cathedral despite his apparent intention earlier in the reign to be buried in a Cistercian house. When and why John might have developed his particular interest in Wulfstan, the last Anglo-Saxon bishop, are considered and attention is drawn to the relevance of a famous legend linking Wulfstan and Edward the Confessor to King John's dispute with Innocent III over the king's authority in the appointment of bishops. The revival of Wulfstan's cult, which led to his formal canonisation in 1203, is seen as part of a general interest in indigenous saints, both Anglo-Saxon and contemporary, in the late twelfth and thirteenth centuries. The suggestion is made that this concern with national saints provides the context for John's devotion to St Wulfstan and for the significant choice of his place of burial.     

King John and St Wulfstan

In accordance with the terms of his will, King John was buried near to the shrine of St Wulfstan in Worcester cathedral despite his apparent intention earlier in the reign to be buried in a Cistercian house. When and why John might have developed his particular interest in Wulfstan, the last Anglo-Saxon bishop, are considered and attention is drawn to the relevance of a famous legend linking Wulfstan and Edward the Confessor to King John's dispute with Innocent III over the king's authority in the appointment of bishops. The revival of Wulfstan's cult, which led to his formal canonisation in 1203, is seen as part of a general interest in indigenous saints, both Anglo-Saxon and contemporary, in the late twelfth and thirteenth centuries. The suggestion is made that this concern with national saints provides the context for John's devotion to St Wulfstan and for the significant choice of his place of burial.     

The year 1009: St Bruno of Querfurt between Poland and Rus'

This paper deals with the last mission of St Bruno of Querfurt (d.9 March 1009) which has received controversial treatment from a number of scholars working independently of each other. This state of affairs may be explained not only by reference to different preferences of scholarly research in the countries of east-central Europe, but also to the fact that the very sources of the martyrdom are rather problematic in themselves. Our research has shown that accounts produced by Peter Damian or Ademar of Chabannes must be taken more seriously than was the case up to now, since they provide details that, taken together with other sources, show that the martyrdom in question caused a mutual rivalry between Polish and Rus'ian rulers, Boleslaw and Vladimir, for the benefits that might have been derived from St Bruno's glorious death and possession of his relics. It is also to be emphasised that St Bruno's last mission was most promising to the local ruler named Nethimer who received baptism but finally failed to secure the gains of his new status as a Christian ruler. This tug of war between Polish and Rus' rulers may, at least in part, account for the fact that after some initial steps the incipient cult of St Bruno became extinct in their respective countries and his memory was condemned to the long centuries of virtual oblivion.     

Devotion to St James and family identity: the Thurns of Salzburg

Miles or knight referred in twelfth-century Salzburg to a servile retainer of a ministerial or noble. In the thirteenth century the knights coalesced with the lesser ministerials, who were the vassals of the great ministerial lineages, to form the estate of knights, the lowest strata of the Salzburg nobility. The Thurns are an example of lesser ministerials who belonged to the estate of knights and who rose to prominence in the thirteenth century by serving the archbishops of Salzburg. The founder of the lineage's fortunes was Werner I of Lengfelden (1230–1268), the master of the archbishop's kitchen, who built St Jakob am Thurn, south of Salzburg. The distinguishing characteristic of the lineage was its devotion to the Apostle James, a saint associated with knighthood. The Thurns adopted Jakob as their leading name, built the church of St James next to their tower, St Jakob am Thurn, and the church of St James in Faistenau, and were buried in the chapel of St James in Salzburg, which they endowed.     

Economic Policy in Post-Soviet St. Petersburg

The paper assesses the efforts of regional government officials in St. Petersburg, a city heavily dependent on the defense sector, to transform its economic base after the fall of communism. It describes how the strategy initially favored in the early 1990s (the development of St. Petersburg as an international business center based largely on foreign investment) fell well short of expectations. The author then examines the results thus far from an alternative strategy, following the election of a new mayor in 1996, that focuses on the revival of the city's industry and the promotion of trade. Journal of Economic Literature, Classification Numbers: F21, H71, L52, O20. 59 references.     

Prison and sacrament in the cult of saints: images of St Barbara in late medieval art

This article analyses the changing visual representation of St Barbara during the later middle ages. The article identifies a shift in St Barbara's iconography: whereas earlier medieval representations of the saint almost always show her with her prison tower, a number of fifteenth-century representations show the saint holding a chalice and host. The article traces how and why this shift occurred. In particular, the article explores the ways in which medieval thinking linking incarceration and liberation were integrated into new representations of St Barbara to stress her intercessionary, sacramental functions. Overall, the article argues that the visual transformation of St Barbara's prison tower into a liturgical vessel reveals how saints like Barbara were increasingly viewed as conduits to the inclusive sort of freedom that participation in Christianity's sacramental economy invited.     

The origins of the cult of St James of Compostela

James the Great, son of Zebedee and brother of St John, was one of the three Apostles privileged to accompany Jesus on special occasions like the Transfiguration and the Agony in the Garden of Gethsemane. He was beheaded in 42 AD by order of Herod. His connection with Spain is here the subject of critical enquiry, and it is demonstrated that there is virtually no evidence at all to substantiate the belief that his mortal remains lie in Spain, at Santiago de Compostela, which became one of the most important pilgrimage centres of the medieval West; nor indeed that he ever preached in Spain or visited that country. It is only in the ninth century that sources begin to mention the discovery of James' burial-place in Spain, while from the seventh century his preaching in Spain is mentioned. From about 800 the legend of St James in Spain took root in Latin Christian tradition.     

A Mississippian conflagration at East St. Louis and its political-historical implications

Abstract

A walled portion of the extensive Precolumbian civic-ceremonial precinct of East St. Louis, near present day St. Louis, Missouri, enclosed a cluster of as many as 100 small buildings or huts. The huts were associated with a walled ritual-residential zone or elite compound dating to the late Stirling phase (a.d. 1150–1200) and, importantly, were burned in a single conflagration. The burning of East St. Louis may have resulted from a ritual commemoration, an act of aggression, or an accidental fire; circumstantial evidence primarily supports the first scenario. With strongly diminished mound and architectural construction at the site in subsequent decades, and with the coeval disappearance of key ritual-residential buildings from the regional landscape after the burning, the ancient East St. Louis fire was part of a larger pattern of historical events that mark a downward turning point in the social and political history of Greater Cahokia.     

The St Helens Iron Foundry

Abstract

Initial documentary research undertaken by Lancaster University Archaeological Unit (LUAU) in 1995 for 'The Hotties Science & Arts Centre Ltd.' (hereafter The Hotties) revealed the existence of a former iron foundry on part of the development site for the wider The World of Glass Project which will portray the technical development and heritage of the glass industry in St Helens. Between January 1996 and November 1997 LUAU were commissioned by The Hotties to undertake a range of archaeological works resulting in the excavation of a smithy complex. Known as the St Helens Iron Foundry, and latterly owned by the Daglish family, the site had an international reputation for the casting and building of steam pumping and winding engines for the mining industry. It was particularly successful during the mid-19th century producing locomotives and bridges for the expanding railway network. The foundry was in continuous production from 1798, until its decline and eventual demolition in 1939.     

Two decades of Bosnian place-making in St. Louis,Missouri

St. Louis, Missouri received approximately 11,000 refugees from the Bosnian War (1992–1995) between 1993 and 2001. These newcomers were resettled in a predominantly white, working-class neighborhood on the city's south side known a century earlier for its German population. They were joined by family reunification immigrants, secondary migrants from other US cities, and a newborn generation of Bosnian Americans. With a current population of about 70,000, they constitute the largest population of Bosnians in the USA. They are credited with revitalizing the St. Louis neighborhood of Bevo Mill and stabilizing the city's declining population. Bosnians have created a distinctive ethnic enclave that is visible on the commercial, religious, and residential landscapes, and they have found a place in the wider receiving community. Drawing upon field observations, the local media, and the work of fellow scholars, this article investigates two decades of Bosnian place-making in south St. Louis. Through this case study, the author also seeks to fill a gap in the scholarly literature of this relatively recent diaspora by documenting the Bosnian imprint on the cultural landscape.     

英国St．Levan收藏的中国玉器

现时世界各地的收藏家纷纷对中国玉雕刻非常感兴趣。虽然新的收藏陆续形成,但搜集具可靠出处的优质玉器就成了一个难题。所以就这个背景,笔者认为探讨一个早于30多年前就在英国形成的中国玉器收藏是有研究价值的。     

Water power and the plan of St Gall

An analysis of the scale used by the designer of the Plan of St Gall allows for no other conclusion than that the mill and mortars shown on this Plan were water driven. Because of the paradigmatic nature of the Plan this means that hydraulically operated mills and mortars were by the makers of the Plan considered to be standard equipment of a Carolingian monastery — a conclusion supported by a wealth of other documentary source material available for this period.The Romans knew the water mill, but made little use of it. Its general adoption and diffusion in Merovingian and Carolingian Europe is in this study attributed to the rise and spread of Benedictine monasticism. It received its primary impetus from the need to provide milled and crushed grain in bulk for communities of considerable size, including a leisure class of men who had to be freed from the normal chores of toiling for life so that their energies could be directed to their primary task: the Work of God (Opus Dei). Water-powered trip hammers were in use in China before the birth of Christ. Their portrayal on the Plan of St Gall suggests that they were introduced in western Europe, not by Marco Polo, as some propose, but in the age of folk migrations or the early Carolingian Period.     

Water power and the plan of St Gall

An analysis of the scale used by the designer of the Plan of St Gall allows for no other conclusion than that the mill and mortars shown on this Plan were water driven. Because of the paradigmatic nature of the Plan this means that hydraulically operated mills and mortars were by the makers of the Plan considered to be standard equipment of a Carolingian monastery — a conclusion supported by a wealth of other documentary source material available for this period.The Romans knew the water mill, but made little use of it. Its general adoption and diffusion in Merovingian and Carolingian Europe is in this study attributed to the rise and spread of Benedictine monasticism. It received its primary impetus from the need to provide milled and crushed grain in bulk for communities of considerable size, including a leisure class of men who had to be freed from the normal chores of toiling for life so that their energies could be directed to their primary task: the Work of God (Opus Dei). Water-powered trip hammers were in use in China before the birth of Christ. Their portrayal on the Plan of St Gall suggests that they were introduced in western Europe, not by Marco Polo, as some propose, but in the age of folk migrations or the early Carolingian Period.