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Micheline's Blog

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Daily Archives: February 12, 2013

From Lupercalia to Valentine’s Day

12 Tuesday Feb 2013

Posted by michelinewalker in Feasts, Love

≈ 11 Comments

Tags

Capitoline Wolf, Lupercalia, Rhea Silvia, Rome, Saint Valentine, Valentine, Valentine's Day, Vestal Virgin

Capitoline Wolf. Traditional scholarship says the wolf-figure is Etruscan, 5th century BC, with figures of Romulus and Remus added in the 15th century AD by Antonio Pollaiuolo. Recent studies suggest that the wolf may be a medieval sculpture dating from the 13th century AD.

Romulus and Remus suckling Lupa (Photo credit: Google Images)

This is an older post, I am posting again, while I finish my new post on Candlemas.

The above image shows Romulus and Remus, born to Vestal Virgin Rhea Silvia and the god Mars or the demi-God Hercules. Amulius had seized power from his brother Numitor and had forced Rhea Silvia, Numitor’s daughter, to become a Vestal Virgin so she would not bear children.

After the birth of Romulus and Remus, Amulius threw the babies into the river Tiber and sent their mother to jail. However, Romulus and Remus were saved by shepherds and fed by a she-wolf, Lupa, in a cave called Lupercal, perhaps located at the foot of Palatine Hill.  They were then discovered by Faustulus, a shepherd.

The feral twins killed Amulius when they learned about their mother, but Romulus killed Remus who wanted Rome founded on Aventile Hill rather than Palatine Hill. Whence, the existence of Lupercus (from lupus: wolf), the Roman god of shepherds, and that of the Lupercalia, a yearly Roman festival honoring Lupa.

Romulus and Remus being given shelter by Faustulus, oil by Pietro da Cortona.

Romulus and Remus being given shelter by Faustulus, oil by Pietro da Cortona (Photo credit: Wikipedia)

Lupercalia & Candlemas

In ancient Rome, the Lupercalia (Lupercus) took place between February 13th and 15th.  This “pagan” feast is sometimes associated with Candlemas, celebrated on February 2nd, using the Gregorian calendar as opposed to the Julian calendar, called O.S., old style. In the Gregorian calendar, feasts were celebrated about 12 days earlier, than in the Julian calendar. The Eastern Church reflects this discrepancy.

As we will see, there was a motivation to transform the Lupercalia into a Christian feast.  However, the Lupercalia endured until the 5th century CE and was celebrated beginning on the Ides of February, i.e. the 13th, ending two days later, on the 15th.

At the start of the Lupercalia, two goats and a dog were sacrificed. Next, two young Luperci, members of a corporation of priests, were led to the altar and anointed with the blood of the sacrificed animals. Luperci then dressed themselves in thongs, called februa, taken from skin of the of the sacrificed goats and dog and ran around the walls of the old Palatine city carrying thongs and striking the crowd.

Pancake Day or La fête des crêpes

Later, salt mealcakes prepared by the Vestal Virgins were burnt, which is interesting because in France, Candlemas, celebrated on 2nd February, is “la fête des crêpes” or Pancake Day and today, 12th February is International Pancake Day. It would be my opinion that pan of pancakes is the pan of pots and pans, but would that it were the Pan of the “Greek god of the wild, shepherds and flocks, nature, of mountain wilds, hunting and rustic music, and companion of the nymphs” (Pan, Wikipedia).

Pan’s Roman counterpart was Faunus. But Pan protected the flocks from wolves, which would suggest that he was also the counterpart of Lupercus, the above-mentioned Roman god of shepherds who replaced an earlier god named Februus (see Lupercalia, Wikipedia).

A fourth-century Roman depiction of Hylas and the Nymphs, from the basilica of Junius Bassus

A fourth-century Roman depiction of Hylas and the Nymphs, from the basilica of Junius Bassus (Photo credit: Wikipedia)

Valentine’s Day

However, for our purposes, the ancient and “pagan” Lupercalia was a raucous event which Pope Saint Gelasius I (494–96) wanted to abolish. Senators opposed him so he invited them to run nude themselves. After a long dispute, Gelasius replaced the Lupercalia with a “Feast of the Purification of the Blessed Virgin Mary,” to be observed on Candlemas. It was a noble thought, but eventually the “pagan” feast became Saint Valentine’s Day or Valentine’s Day, celebrated on the 14th of February, near the Ides of February.  According to Britannica, “[i]t came to be celebrated as a day of romance from about the 14th century.”[i] That would be in Chaucer’s (born c. 1342/43, London?, England—died 25 October 1400, London) lifetime.

The many Saints called Valentine

There was a St Valentine a convert and a physician, who may have restored the sight of his gaoler’s blind daughter. According to Brewer’s Dictionary of Phrase and Fable, this Valentine was clubbed to death c. 270. His feast day is the 14th of February. However, there could be other beatified Valentines. According to the Catholic Encyclopedia there are three saints named Valentine, one of whom would the bishop of Terni, formerly Interamna. However,  Roman Martyrology recognizes only one St Valentine, a martyr who died on the Via Flaminia and whose feast day is the 14th of February. (See Saint Valentine, Wikipedia.)

Conclusion

I will break here. We have gone from the Lupercalia to Valentine’s Day and stumbled upon la fête des crêpes (2nd February) or Pancake Day, which is quite a journey. Let us return to the Lupercalia.  Pope Saint Gelasius I did abolish disorderly “pagan” festival. However, though there is at least one saint named Valentine, Valentine’s Day is very much as escribed in Brewer’s Dictionary of Phrase and Fable. It is a “relic” of the Lupercalia. It is no longer the Lupercalia of old, but it remains a celebration of love and friendship and a bit of a carnival. In fact, not only is today, 12th February 2013, International Pancake Day, but it is also Mardi Gras (Shrove Tuesday), which is the end of the carnival season.

Capitoline Wolf. Traditional scholarship says the wolf-figure is Etruscan, 5th century BC, with figures of Romulus and Remus added in the 15th century AD by Antonio Pollaiuolo. Recent studies suggest that the wolf may be a medieval sculpture dating from the 13th century AD

Capitoline Wolf, bronze, 13th and late 15th century CE or c. 500 – 480 BCE. Musei Capitolini, Rome, Italy (Photo credit: Wikipedia)

______________________________
[i] “Valentine’s Day”. Encyclopædia Britannica. Encyclopædia Britannica Online.
Encyclopædia Britannica Inc., 2013. Web. 14 Feb. 2013
<http://www.britannica.com/EBchecked/topic/858512/Valentines-Day>
 

—ooo—

composer: Jacques Offenbach (20 June 1819 – 5 October 1880)
piece: Barcarolle
performers:
Philippe Jaroussky (born 13 February 1978 in Maisons-Laffitte, France) countertenor
Natalie Dessay (19 April 1965, in Lyon) coloratura soprano
 

© Micheline Walker
12 February 2013
WordPress

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The Golden Legend Revisited

12 Tuesday Feb 2013

Posted by michelinewalker in Art, Literature

≈ 2 Comments

Tags

Bible, Golden Legend, Gutenberg Bible, illuminated manuscript, Jacobus, Jacobus de Voragine, Middle Ages, Nuremberg Chronicle

Saints Primus and Felician, from a 14th century manuscript of the Golden Legend.
Saints Primus and Felician, from a 14th century manuscript of the Golden Legend.  (Photo credit: Wikipedia)

The Golden Legend

There is no mention of Jacobus de Voragine’s Golden Legend,[i] or Legenda aurea, in my list of other illuminated manuscripts, my last post.  Yet hagiographies and martyrologies, the lives of saints and martyrs, were among illuminated manuscripts and the Golden Legend, compiled around the year 1260, was the bestseller of the Middle Ages.

Jacobus de Voragine (c. 1230 – July 13 or July 16, 1298), also known as Giacomo da Varazze, Jacopo da Varazze and Jacques de Voragine, was an Italian chronicler and, reluctantly, the Archbishop of Genoa.  As a chronicler, he wrote a Chronicle of Genoa. However, he is also the author of Sermones de omnibus evangeliis, discourses on all the Gospels, and several other texts.  In fact, Voragine was a prolific writer and may have translated the Bible.  If he did, that translation has disappeared.  In short,  although it is illuminated, the Golden Legend, or Légende dorée, is first and foremost a text.

(please click on the picture to enlarge it)
English: "Crucifixion" (showing also...
“Crucifixion” (showing also the archbishop Jacobus de Voragine with his book the Golden Legend in his hands), by Ottaviano Nelli, Chapel of the Trinci Palace, Foligno, Italy (Photo credit: Wikipedia)

Hagiographies and Martyrologies

However, as a text, the Golden Legend was not just any text.  In the Middle Ages, lives of saints and martyrs were a favourite.  Saints perform miracles and some kill mythical animals.  St George slayed a dragon, which made him a popular saint during the Middle Ages.  Miracles are manifestations of the supernatural and dragons, a mythical creature born of the collective human imagination.  The Golden Legend has an apocryphal St Sylvester who goes down a dungeon, tames a dragon and climbs out carrying the dragon.

The Subject Matter

So, there can be little doubt that the Golden Legend owes its popularity in part to its subject matter.  Hagiographies belong, to a large extent, to that special realm of literature we call the “fantastic” and, in Voragine’s case, a Christian fantastic, or “merveilleux [marvellous] chrétien,” a term used by scholars to describe “fantastic” aspects of French medieval literature.  In short, Voragine wrote legends, golden legends.  Miracles and martyrdom constitute another “reality.”

Fiction: a Legend

Moreover, Voragine wrote extremely well.  He knew the merits of fiction and style, which may be the real key to the success of the Golden Legend.  Other authors wrote hagiographies and martyrologies, but not in a way that truly engaged readers.  As for Jacobus, he “embellished” his texts to the delight of readers.  Voragine is also said to have “borrowed” from other writers such as Jean de Mailly[ii] and Bartholomew of Trent,[iii] but did he “borrow” or retell?

Vincent de Beauvais, the author of the Speculum Maius (The Great Mirror), “the compendium of all of the knowledge of the Middle Ages” also borrowed from Mailly, Bartholomew of Trent and other authors.  (See Speculum Maius, Wikipedia.)   Borrowing need not be plagiarism.  Although a large number of La Fontaine’s Fables are Æsopic in origin, Jean de La Fontaine is one of the finest French authors.

A Calendar

Finally, the Golden Legend was yet another calendar, a liturgical calendar.  Every day of the year, a saint or an event, such as the birth of Christ, is commemorated.  Voragine himself was beatified in 1816 and his feast day is July 16th.  The Golden Legend’s calendar is divided into five seasons.

(please click on the picture to enlarge it)
Jacobus de Voragine
A Golden Legend illumination (Photo credit: Google images)

An Illuminated Manuscript and an Incunable

Yet, The Golden Legend was illuminated, not by Voragine but by several Italian artists.  Moreover, it was copied (calligraphy), again not by Voragine, but by different scribes, probably monks working in a scriptorium.[iv]  So The Golden Legend could have been listed in Other Illuminated Manuscripts as several copies were made between 1260 and 1450, the year Johannes Gutenberg  (c. 1395 – February 3, 1468) invented the printing press.  However, it also constitutes an incunable (sometimes called a “fifteener,” fifteenth century).

Incunables or incunabula (incunabulum, singular: “in the cradle”) are books printed between 1450 and 1501, of which the best known is the Gutenberg Bible (also known as the 42-line Bible, the Mazarin Bible or the B42).  To see the facsimile, click on Gutenberg Bible.  Another famous incunable    is the Hartmann Schedel Weltchronik (a German translation of the Liber Chronicarum (Nuremberg Chronicle).  But The Golden Legend is also, and not negligibly, an incunable.

One characteristic of incunables is that the printer often left room on the printed page  so an artist could illuminate the text.  For instance, incunables often featured rubricated (from red) letters.  Rubricated letters are slightly different than historiated letters, a matter that can be discussed later.

Page from Valerius Maximus, Facta et dicta memorabilia, printed in red and black by Peter Schöffer (Mainz, 1471). The page exhibits a rubricated initial letter "U" and decorations, marginalia, and ownership stamps of the "Bibliotheca Gymnasii Altonani" (Hamburg).

Page from Valerius Maximus, Facta et dicta memorabilia, printed in red and black by Peter Schöffer (Mainz, 1471). The page exhibits a rubricated initial letter “U” and decorations, marginalia, and ownership stamps of the “Bibliotheca Gymnasii Altonani” (Hamburg).  (Photo credit: Wikipedia)

Conclusion

I will pause by saying that The Golden Legend tells far more than the lives of saints and martyrs and does so because Voragine embellished his accounts to the point of creating saints and martyrs.  He was a storyteller and that may well be the reason his hagiography has endured.  However, for the record, The Golden Legend is

  • the bestseller of the Middle Ages, 
  • an illuminated manuscript,
  • an incunable and, after 1501,
  • a printed book. 
RELATED ARTICLES
 
  • Other Illuminated Manuscripts
  • Jacques de Voragine: The Golden Legend
______________________________
[i] Online text, The Golden Legend (Fordham University)
[ii] Abbreviato in gestis miraculis sanctorum (Summary of the Deeds and Miracles of the Saints)
[iii] Epilogum in gesta sanctorum (Afterword on the Deeds of the Saints)
[iv] It would appear that the scriptorium was a series of recesses located in a monastery and not a room.
 
composer: Guillaume de Machaut (c. 1300 – April 1377)
form: Virelai
piece: Douce Dame Jolie
 
Sermones de Sanctis

Sermones de Sanctis

 
© Micheline Walker
11 February 2013
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