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From the reading of the whole criticism that has been focused on the Eça de Queiroz’s work since the twentieth century, it is possible to verify that, in general, not much time has been devoted to the analysis of his self-denigrating works, namely The Mandarin (1880) and The Relic (1887). The reasons for the discredit of these works may be various and old, of which some will be analyzed here. Once this is done, this study aims to present and rescue the various analyzes of the main Queirosian critics about the author’s autodiegetic work and present the new critical perspectives that have sought to position these works by Eça de Queirós in the list of Queirozian works. [ABSTRACT FROM AUTHOR]

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This paper analyses the military use of holy relics, images, and other Christian apotropaic devices in the Roman-Persian wars. I examine a wide range of literary evidence from the 4th to the 7th century exploring where, why, and how different Christian objects were used in military contexts. Moreover, I consider different factors, as the local religious practices or the rivalry between the Christian Roman Empire and Zoroastrian Persia. I argue that the earliest military uses of relics and holy images happened in the context of the Roman-Persian conflict and frontier region, and that, during the 4th-7th centuries, these uses were much more common there than anywhere else. Also, that some local practices of this region could have been adopted by military officers and the Imperial elite. I propose that three factors could explain this: First, the intensity of the cult of relics and images in Syria and the Near East. Second, the growing identification of the Roman Empire as a Christian power between the 4th and 7th centuries. Finally, the Roman-Persian conflict and the climate of religious confrontation that grew over the course of the Byzantine-Sassanian wars.

Passionist religiosity was gradually established from the 12th and 13th centuries onwards, encouraged by the Franciscan ideals of imitation, meditation, and devotion to Christ, with St. Francis becoming the very image of sorrowful humanity as he received the stigmata of Christ. The medieval cult of the Passion, reiterated in the Council of Trent, continued into the Modern Age, and is preserved today in manifestations of spirituality and popular devotion, experienced through artistic images of the Passion of Christ, as well as the veneration of relics of Vera Cruz, the shroud, among others. The liturgy and devotion have used and still use these images in religious solemnities, of which the Holy Week ceremonies stand out, as well as in theatrical performances in which the image serves as a vehicle mediating between two worlds, the earthly and the celestial, following the itineraries of the Stations of the Cross which, from the 15th century onwards, allow us to relive the final stages of Christ's earthly life in the Holy Land. [ABSTRACT FROM AUTHOR]

First Plantagenêt kings' veneration of saints and their relics constitutes a part of their politics to construct the «empire» and to strengthen their territorial power basis. First, interest for certain cults fits in with the search for dynastic legitimisation by celestial patronage, while Thomas Becket has become the kingdom's new saint patron. Some relic affairs reflect symbolic of power's translation (Edward the Confessor, Edmund, Martial and Valerie, the elevation of relics at Fécamp, the discovery of Arthur and Guinevere's tombs at Glastonbury). Kings' presence at significant translation ceremonials or their visits to shrines are linked to their territorial politics (St. Michel's Mount, Rocamadour, Grandmont, and the translation of St. Frithswyth at Oxford). At last, relics played an essential role in Richard the Lionheart's crusade expedition. The link between politics and relics cult can be explained by the belief in the virtus materially present in relics; in which their possession and exalting by the cult had to grant celestial protection of the kingdom. [ABSTRACT FROM AUTHOR]

Copyright of Ad Limina. Revista de investigacion del Camino de Santiag y las peregrinaciones is the property of AD LIMINA Turismo de Galicia SA de Xestion do Plan Xacobeo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article brings to light the results of a study undertaken on two textile objects which, according to tradition, are identified as the scapular and the tunic that belonged to the Dominican habit of Princess Santa Joana. Considered relics since the death of the princess (1490), they were stored in 1701 in a specially designed reliquary chest made of silver and crystal. The whole investigation was carried out on archival sources and published literature related to the worship of Princess Santa Joana, which begun immediately after her death. In order to contextualize the historical objects and their function, a brief introduction about the importance and meaning of the relics is made, while individualizing the worship of the relics in the Jesus de Aveiro Convent – especially those directly related with Princess Santa Joana. Therefore, this article gathers the conclusions achieved with the collected historical information and from the thorough examination of the textile objects.

Copyright of Anos 90 is the property of Anos 90 and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Romanitas: Revista de Estudos Greco-Latinas is the property of Universidade Federal do Espirito Santo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Chartula di Assisi is a relic of Francis of Assisi, it consists in a small fragment of parchment with two autograph texts, Laudes dei Altissimi and Benedictio Fratri Leoni Data, both written in 1224. In this article, taking into account the materiality of the parchment, we consider the object to be a conformation of textual and visual languages, which suggests various reading possibilities that present the same analogical meaning. Through the codicological and paleographic analysis of text and image, we propose an understanding of Benedictio Fratri Leoni Data as an assembly that makes use of a calligrammatic image to convey the act of blessing in a non-linear way that considers and access the spatiality of the parchment fragment. [ABSTRACT FROM AUTHOR]

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Conservar Património is the property of Associacao Profissional de Conservadores-Restauradores de Portugal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Biblioteca de Estudos Humanísticos of José V. de Pina Martins contains, among the items collected by the renowned bibliophile, an unpublished manuscript of the Legend of St Auta dating to the first half of the eighteenth century. The present article analyzes the manuscript's contents and the sources that inspired it. The article's Appendix presents the first ever palæographic edition of this source. The manuscript corroborates the broad dissemination of the Legend in Portugal through the vehicle of printed works and of documents such as the present one, and also speaks to the deep appeal that the saint's relics held for worshippers. Deep ties associated the veneration of St Auta with the figure of Queen D. Leonor, widow of D. João II. The article seeks to problematize the logic behind José V. de Pina Martins' decision to "select" this manuscript for inclusion in his Biblioteca de Estudos Humanísticos. One must not forget that for Pina Martins documents as well as books fulfilled a dual function: they offered aesthetic pleasure and affective linkage, and they satisfied his passion for discovery and knowledge. [ABSTRACT FROM AUTHOR]

In this paper the different processes of medieval memory construction of Saints Adrian and Natalia are studied through the presence of their relics in the altars of some churches in Rome, León and Lisbon. Following the martyrdom of Saint Adrian in the East and the transference of his mortal remains by his wife to Byzantium, it was between the 7th and the 13rd centuries that their worship was developed in the Iberian Peninsula therefore creating significant worship strategies. This had consequences in written sources, architecture and epigraphy, points of investigation of this article.

The monastery of the Descalzas Reales is known for housing women of the royal family. It was founded in 1559 by Princess Juana, sister of Philip II, and many prominent figures professed in this monastery, like the Empress Maria - also sister of the Prudent King-, or her daughter, sor Margarita de la Cruz. At the same time this place was visited by numerous queens, princesses and infants of the Hispanic Monarchy and from the other kingdoms. But it was a space of power too, a feminine palace with one of the largest collections of relics and reliquaries as private gifts to these royal women. There was no ambassador, nuncio, or legate who did not bring a box with relics for the illustrious nuns of the monastery. Due to their importance, their symbolic and diplomatic value, and because its care was one of the main activities in this religious center, the relics of the Monastery of the Descalzas Reales deserve to be studied as objects of worship, but also as gifts in the sphere of power. [ABSTRACT FROM AUTHOR]

The aim of this study is to understand how people of a particular social space expressed his world view of giving meaning to a sacred object such as relics and from which emanates a symbolic order that is amenable to analysis. Our research universe is structured from very specific scenery: the practice of healing. The attribution of meaning to the way it processes the function of the relics miracle-working presumed belief in the existence of supernatural powers, which are invisible on which we can act. In this interpretive context, the superstitious nature attributed to these practices is based on a competition for a plot of power in the field of manipulation of the sacred. We will focus on continental Portugal XVI-XVII centuries, where it encouraged the role of advocates in the sequencing of reform dictated by Trent.

Since the Christianization of the city of Jerusalem (fourth century), the borders of Christendom were constantly changed. This factor intensified in the medieval context, due to the Muslim occupation both in the regions of the east, as the Iberian Peninsula. Military Orders, which arise after the First Crusade contributed significantly to the consolidation of this process. In Portugal the Order of St. John of Jerusalem, recognized by the papacy in the twelfth century played a significant role, through the Crato Priory. This consisted in commendations regime and bailias, local units of the hospitaller deployment in the region. Among these commendations, Marmelar's stands out in this text, by having in its interior a venerable fragment as derived from the Vera Cruz. This relic contributed to enlarge the spiritual heritage and prestige of the place, being subject of disputes, but also having political and demographic significance. [ABSTRACT FROM AUTHOR]

Useful tools in building the dynastic sacredness, the holy relics of Christ and the early martyrs were subject of disputes between kings and cities since its invention (discovery) in Palestine. The Christianity of the first centuries was already promoting a cult which, in medieval context, would reach its acme. Redistribution of the relics of the Passion, carried to extremes, encouraged the devotion of the christian, acquiring great symbolic importance both in your miraculous dimension and protective, as in the sense of promotion and demonstration of monarchical power. [ABSTRACT FROM AUTHOR]

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper aims to analyze the journey undertaken by the chronicler Ambrosio de Morales, between June 1572 and February 1573, through Leon, Castile and Galicia, upon request of King Phillip II, paying particular attention to a specific dimension: that this journey and its protagonist be instruments in reaffirming royal power, by identifying relics, royal tombs and ancient books. These are elements which hold a symbolic power which the monarch was seeking to appropriate, in a process to build centralized power and the image of a Christian king, combining in the same project religion, politics and culture. To this end, we will analyze the relation between this journey, as described by the chronicler, and its contribution to the collection of relics held at the Real Monasterio de El Escorial [ABSTRACT FROM AUTHOR]

The author traces the origin and development of Christianity in the Hispanic peninsula in the times before Constantine became Emperor. The Hispanic churches had a strong doctrinaire cohesion, which brought persecution from the Roman authorities and led to the martyrdom of many Hispanic believers. It led also to many cases of apostasy. Among these B. Ribeiro focus on the case of the Libelatici. The picture that emerges from Ribeiro's reconstruction is of a dynamic and growing church, that had overcome the fierce persecutions of previous decades, and which avoided provoking the pagans; the Hispanic church was also very careful in the instruction of new converts, and required a austere conduct from the clergy. Although the Elvira Council (which ruled the Hispanic church) had not many distinguished doctors it never deemed it necessary to appeal to any other ecclesiastical authority than its own. Ribeiro also shows some tendencies already present in the church that led later to practices such as the worship of martyr's relics. [ABSTRACT FROM AUTHOR]