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Often appears with: religious persecution and toleration · temples, shrines, and sacred places · myth and the gods of the nations · sin, guilt, and repentance · pilgrimage to rome · prayer and worship · monastic and ascetic life · miracles and divine intervention · marriage and betrothal · justice as a virtue · translation and the transmission of texts · the nature and attributes of God
Usually: narrative (25) · detachment (11) · wonder (11) · exhortation (9) · curiosity (8) · law or decree (7) · the test or trial (7) · reverence (7) · commentary or gloss (5) · description (5)
“So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction.” Ali, Abdullah Yusuf; Pickthall, Marmaduke William; Shakir, M. H., Three translations of the Koran (Al-Qur'an) side by · observation
“At fourteen years of age he chose rather the monastic than the secular life; which, when he had signified to his father, for his mother was dead, he readily consented to his godly wishes and desires.” Bede, the Venerable, Saint, Bede's Ecclesiastical History of England · observation
“The sublime and simple theology of the primitive Christians was gradually corrupted; and the Monarchy of heaven, already clouded by metaphysical subtleties, was degraded by the introduction of a popular mythology, which tended to restore the reign of polytheism.” Edward Gibbon, History of the Decline and Fall of the Roman Empire · insight
“But as this gainful branch of commerce must soon have been annihilated, it was found convenient to suppose, that the marvelous wood possessed a secret power of vegetation; and that its substance, though continually diminished, still remained entire and unimpaired.” Edward Gibbon, History of the Decline and Fall of the Roman Empire · wit
“Successive crowds of pilgrims from Gaul and India saluted the divine pillar of Simeon” Edward Gibbon, History of the Decline and Fall of the Roman Empire · observation
“After a long and painful novitiate, among the tombs, and in a ruined tower, he boldly advanced into the desert three days’ journey to the eastward of the Nile; discovered a lonely spot, which possessed the advantages of shade and water, and fixed his last residence on Mount Colzim, near the Red Sea.” Edward Gibbon, History of the Decline and Fall of the Roman Empire · vivid
“You see, my fathers, and you the elders of our house, how fortune has ruined me and threatened you. I am not surprised at this, neither ought you to be so, for it always happens thus to those who among a multitude of the wicked, wish to act rightly, and endeavor to sustain, what the many seek to destroy.” Niccolò Machiavelli, History of Florence and of the Affairs of Italy · precept
“Since ’tis your wish to go back, I am well content.” Marco Polo, The Travels of Marco Polo — Volume 1 · precept
“And they tell moreover that he hath died fourscore and four times. The first time he died as a man, and came to life again as an ox; and then he died as an ox and came to life again as a horse, and so on until he had died fourscore and four times; and every time he became some kind of animal.” Marco Polo (translated by Sir Henry Yule, revised by Henri Cordier), The Travels of Marco Polo — Volume 2 · vivid
“the virtue of that dish is such that if food for one man be put therein it shall become enough for five men: and the Great Kaan averred that he had proved the thing and found that it was really true.” Marco Polo (translated by Sir Henry Yule, revised by Henri Cordier), The Travels of Marco Polo — Volume 2 · insight
“Sakya Sinha, Sakya Muni, or Gautama, originally called Siddhárta, was the son of Súddhodhana, the Kshatriya prince of Kapilavastu, a small state north of the Ganges, near the borders of Oudh.” Marco Polo (translated by Sir Henry Yule, revised by Henri Cordier), The Travels of Marco Polo — Volume 2 · observation
“They shew us some certain Monuments of Antiquity, which I look upon to be most of 'em Counterfeits, and meer Contrivances to bubble the Simple and Credulous.” Desiderius Erasmus, The Colloquies of Erasmus, Volume I. · observation
It encourages patience and remembrance of God, describes the sanctity of Safa and Marwa for pilgrimage, condemns concealing scripture, asserts God’s oneness and divine signs in nature, and warns against idolatry.
Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"62 On them shall be blessings from their Lord, and mercy: and these!-they are the rightly guided. Verily, Safa and Marwah63 are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is go…
It permits conjugal relations on the night of fasting, forbids consuming wealth unjustly, explains rules for entering houses, fighting in response to aggression and sacred months, and sets obligations and restrictions for pilgrimage.
them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright. You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment.72 God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for that which…
It continues pilgrimage instructions—after Arafat, quick passage, repentance, remembrance during stated days—then warns about trial and hypocrisy, calls believers to whole-hearted submission, and describes God’s certainty of judgment and guidance.
ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray: Then pass on quickly82 where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful. And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there…
The text tells Israelite and broader audiences about covenantal obligations and the judgment day, then narrates Abraham and Ishmael building and purifying the Ka‘ba, asking for guidance and for a prophet to teach the Book and wisdom.
O children of Israel! remember my favour wherewith I have favoured you, and that high above all mankind have I raised you: And dread the day when not in aught shall soul satisfy for soul, nor shall any ransom be taken from it, nor shall any intercession avail, and they shall not be helped. When his Lord made trial of Abraham by commands which he fulfilled, He said, "I am about to make thee an Imâm to mankind:" he s…
It continues from earlier prayer-direction and then instructs pilgrimage practice, including safe ritual movement between Safa and Marwa, condemnation of concealing revelation, affirming God’s oneness, and rewarding the rightly guided after steadfastness.
Who when a mischance chanceth them, say, "Verily we are God's, and to Him shall we return:"62 On them shall be blessings from their Lord, and mercy: and these!–they are the rightly guided. Verily, Safa and Marwah63 are among the monuments of God: whoever then maketh a pilgrimage to the temple, or visiteth it, shall not be to blame if he go round about them both. And as for him who of his own accord doeth what is go…
It allows intimacy during the night of fasting, defines fasting boundaries by visible daybreak, forbids misuse of wealth and unjust court dealings, regulates fighting and pilgrimage under sacred safeguards, and describes remembrance at Arafat.
them. I will answer the cry of him that crieth, when he crieth unto me: but let them hearken unto me, and believe in me, that they may proceed aright. You are allowed on the night of the fast to approach your wives: they are your garment and ye are their garment.72 God knoweth that ye defraud yourselves therein, so He turneth unto you and forgiveth you! Now, therefore, go in unto them with full desire for that which…
After Arafat, the passage commands quick passage during the pilgrimage days, intensified remembrance, and repentance, then teaches how to respond to worldly enticement, warns of punishment and return to God, and promotes complete submission to the faith.
ye pour swiftly on from Arafat, then remember God near the holy monument; and remember Him, because He hath guided you who before this were of those who went astray: Then pass on quickly82 where the people quickly pass, and ask pardon of God, for God is Forgiving, Merciful. And when ye have finished your holy rites, remember God as ye remember your own fathers, or with a yet more intense remembrance! Some men there…
The passage stresses covenant faithfulness, denies acceptance of other religions than Islam, threatens apostasy consequences, and commands almsgiving and following Abraham’s monotheistic faith and pilgrimage to the Kaaba.
And whoever turneth back after this, these are surely the perverse." Other religion than that of God desire they? To him doth everything that is in the Heavens and in the Earth submit, in willing or forced obedience! and to Him do they return. SAY: We believe in God, and in what hath been sent down to us, and what hath been sent down to Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and in what was give…
Maxentius’s revolt brings toleration to Italy and Africa: he shows humane partiality toward Christians; church factions under Marcellus and conflict in Carthage under Mensurius are described, along with the quest for eastern martyr relics by Aglae.
of his martyrdom. * Note: M. Guizot suggests the powerful cunuchs of the palace. Dorotheus, Gorgonius, and Andrew, admitted by Gibbon himself to have been put to death, p. 66.] The revolt of Maxentius immediately restored peace to the churches of Italy and Africa; and the same tyrant who oppressed every other class of his subjects, showed himself just, humane, and even partial, towards the afflicte…
Gibbon provides a geographic and historical sketch of Jerusalem’s sites after the temple’s destruction, notes later pagan and Christian transformations (Venus chapel, Constantine’s churches), and then turns to pilgrimages and relic-selling practices.
In the midst of a rocky and barren country, the walls of Jerusalem 59 enclosed the two mountains of Sion and Acra, within an oval figure of about three English miles. 60 Towards the south, the upper town, and the fortress of David, were erected on the lofty ascent of Mount Sion: on the north side, the buildings of the lower town covered the spacious summit of Mount Acra; and a part…
Continuing in Jerusalem, Gibbon describes pilgrimage to Christian holy sites, the role of Helena, clergy-controlled relic exhibitions (nails, lance, crown of thorns, True Cross), and how belief coexisted with widespread vice.
renewed the old controversy with great vigor. To me, this temple of Venus, said to have been erected by Hadrian to insult the Christians, is not the least suspicious part of the whole legend.-M. 1845.] 62 (return) [ Eusebius in Vit. Constantin. l. iii. c. 25-47, 51-53. The emperor likewise built churches at Bethlem, the Mount of Olives, and the oa of Mambre. The holy sepulchre is descri…
He explains why Christians trusted saints: martyrs’ tombs provided an “invisible world” map—saints hear petitions, pity the faithful, favor certain holy places, punish shrine violators, and shift Christian theology toward popular mythology.
(apud Basnage, Hist. des Juifs, tom. vii. p. 249) has preserved a Gallic or a Spanish proverb, “Whoever pretends to have read all the miracles of St. Stephen, he lies.”] III. The innumerable miracles, of which the tombs of the martyrs were the perpetual theatre, revealed to the pious believer the actual state and constitution of the invisible world; and his religious speculations appeared to be fou…
Gibbon narrates how Antony of Egypt inaugurates monastic practice in the desert near the Red Sea, followed by rapid growth of monks across Egypt and organized communities like those of Pachomius.
towns. The Laura, and monastery of St. Sabas, could not be far distant from this place. See Reland. Palestin., tom. i. p. 295; tom. ii. p. 763, 874, 880, 890.] Egypt, the fruitful parent of superstition, afforded the first example of the monastic life. Antony, 7 an illiterate 8 youth of the lower parts of Thebais, distributed his patrimony, 9 deserted his family and native home, and executed his mo…
Gibbon claims monastic saints like Simeon were adored by princes and people, attracting pilgrims and even aiding rulers, while miracle-laden legends undermined philosophy and replaced rational historical judgment.
form, invited him to ascend, like Elijah, into a fiery chariot. The saint too hastily raised his foot, and Satan seized the moment of inflicting this chastisement on his vanity.] The monastic saints, who excite only the contempt and pity of a philosopher, were respected, and almost adored, by the prince and people. Successive crowds of pilgrims from Gaul and India saluted the divine pillar of Simeo…
Benedetto Alberti is banished by a Balia after his son-in-law Filippo Magalotti is declared ineligible; Alberti prophesies further troubles and dies on a pilgrimage at Rhodes.
his relative and enemy, to signify to the Signory that Filippo, not having attained the age required for the exercise of that office, neither could nor ought to hold it. The question was examined by the signors, and part of them out of hatred, others in order to avoid disunion among themselves, declared Filippo ineligible to the dignity, and in his stead was drawn Bardo Mancini, who was quite opposed to the plebeian…
It recounts the shifting attitudes of Roman censors of Montaigne’s Essays, Montaigne’s friendly parting with church officials, his receipt of a civic diploma, and his departure from Rome toward Loretto and the baths at Bagno della Villa in 1581.
me to suppose that he did not concur in the suggested improvements; and pleaded very ingeniously for me in my presence against another (also an Italian) who opposed my sentiments." Such is what passed between Montaigne and these two personages at that time; but when the Essayist was leaving, and went to bid them farewell, they used very different language to him. "They prayed me," says he, "to pay no attention to t…
Marco Polo’s two brothers leave Venice, travel from Acre to Jerusalem to collect oil from the Lamp at the Sepulchre, then return to Acre to seek leave to go back to the Great Kaan.
HOW THE TWO BROTHERS AGAIN DEPARTED FROM VENICE, ON THEIR WAY BACK TO THE GREAT KAAN, AND TOOK WITH THEM MARK, THE SON OF MESSER NICOLAS. When the Two Brothers had tarried as long as I have told you, and saw that never a Pope was made, they said that their return to the Great Kaan must be put off no longer. So they set out from Venice, taking Mark along with them, and went straight back to Acre, where they found…
On the borders of Tauris there is a monastery of St. Barsamo whose monks knit woollen girdles placed on the altar and then given to believers to remove bodily pain.
OF THE MONASTERY OF ST. BARSAMO ON THE BORDERS OF TAURIS. On the borders of (the territory of) Tauris there is a monastery called after Saint Barsamo, a most devout Saint. There is an Abbot, with many Monks, who wear a habit like that of the Carmelites, and these to avoid idleness are continually knitting woollen girdles. These they place upon the altar of St. Barsamo during the service, and when they go begging abo…
Ceylon’s mountain is described as unreachable without iron chains, with competing claims that it is Adam’s or Sagamoni Borcan’s tomb, after a saint-like figure’s life and an origin tale for idolatry and pilgrims’ devotion.
THE SAME CONTINUED. THE HISTORY OF SAGAMONI BORCAN AND THE BEGINNING OF IDOLATRY. Furthermore you must know that in the Island of Seilan there is an exceeding high mountain; it rises right up so steep and precipitous that no one could ascend it, were it not that they have taken and fixed to it several great and massive iron chains, so disposed that by help of these men are able to mount to th…
The notes compare many traditions about Adam’s Peak’s sacred relics—Buddhist, Brahman, Gnostic, Islamic, and Portuguese—mentioning impressions, monasteries, and monuments tied to Adam and Buddha.
Whose they were in truth, God knoweth; howbeit, according to the Holy Scripture of our Church, the sepulchre of Adam is not in that part of the world. Now it befel that the Great Kaan heard how on that mountain there was the sepulchre of our first father Adam, and that some of his hair and of his teeth, and the dish from which he used to eat, were still preserved there. So he thought he would get hold of them someho…
The passage compares conflicting measurements and related traditions about Adam’s footprints on Adam’s Peak, notes surviving pilgrimage chains and inscriptions, and explains the discrepancies via changing size with believers’ faith.
(*Daniel Parthey*, Nürnberg, 1698) also speaks of the tomb of Adam and his sons on the mountain. (See *Fabricius, Cod. Pseudep. Vet. Test.* II. 31; also _Ouseley’s Travels_, I. 59.) It is a perplexing circumstance that there is a double set of indications about the footmark. The Ceylon traditions, quoted above from Hardy, call its length 3 inches less than a carpenter’s cubit. Modern observers estimate it at 5…
The passage surveys Buddhist relics tied to Buddha—especially the alms-bowl (Pâtra) and Buddha teeth—tracing claims of their transfer across regions and empires, including Chinese reports, Mongol envoys, and Portuguese destruction of the Goa tooth relic.
Laboulaye in 1859. But in fact I find that the historian de Couto had made the discovery long before.[5] He says, speaking of *Budão* (Buddha), and after relating his history: “To this name the Gentiles throughout all India have dedicated great and superb pagodas. With reference to this story we have been diligent in enquiring if the ancient Gentiles of those parts had in their writings any knowledge of St. Jo…
A merchant-town fire in Nidaros is halted after Olaf’s shrine is carried out, and a man who threatens the saint is later cured when Olaf is entreated for mercy.
23. MIRACLE OF KING OLAF THE SAINT AT A FIRE. It happened once in the merchant town (Nidaros) where King Olaf reposes, that there broke out a fire in the town which spread around. Then Olaf's shrine was taken out of the church, and set up opposite the fire. Thereupon came a crazy foolish man, struck the shrine, threatened the holy saint, and said all must be consumed by the flames, both churches and other houses, if…
At vespers after men sing irregularly outside a church, King Sigurd meets a skin-clad Icelander later named Thorarin Stutfeld, arranges gifts through verse, and sends him on pilgrimage to Rome.
king turned round the sword-blade which he had waved over Ottar's head, and gently touched him on the shoulder with it. Then he sat down in silence on his high-seat. All were silent who were in the hall, for nobody dared to say a word. Now the king looked around him, milder than before, and said, "It is difficult to know what there is in people. Here sat my friends, and lendermen, marshals and shield-bearers, and al…
Sigurd Slembe is introduced: raised in Norway as a clerk and deacon, he leaves after hearing King Magnus is his father, travels widely including Palestine and the Jordan, then proves his lineage in Denmark by an iron ordeal before returning.
16. OF SIGURD SLEMBE. When Harald Gille had been six years (A.D. 1136), king of Norway, Sigurd came to the country and went to his brother King Harald, and found him in Bergen. He placed himself entirely in the king's hands, disclosed who his father was, and asked him to acknowledge their relationship. The king gave him no hasty or distinct reply; but laid the matter before his friends in a conference at a specially…
After two more days, the Duke orders Cellini to be ready to receive his reward by tomorrow; Cellini asks permission for an eight-day pilgrimage route before returning to Vallombrosa, Camaldoli, and others.
XCIII WHEN two more days had passed, and the chorus of praise was ever on the increase, I resolved to go and present myself to the Duke, who said with great good-humour: “My Benvenuto, you have satisfied and delighted me; but I promise that I will reward you in such wise as will make you wonder; and I tell you that I do not mean to delay beyond to-morrow.” On hearing this most welcome assurance, I turned all the for…
Cellini travels from Florence singing prayers, guided by Cesare, to the Bagni (near Bagno/Castellina area), where he learns of an ill-defended mountain pass and returns quickly to inform the Duke with a map.
that the Bagni contained mines of gold and silver, and showed me many interesting objects in the neighbourhood; so that I enjoyed myself as much as I have ever done. One day, when we had become intimate and he could trust me, he spoke as follows: “I must not omit to tell you a thought of mine, to which his Excellency might with advantage pay attention. It is, that not far from Camaldoli there lies a mountain pass so…
Bede adds further miracles at Oswald’s death site: dust tied in linen cloth from the battlefield protects a post from a house fire, and later people flock there for health.
to have been wrought in that place, or with the dust carried from it; but we have thought it sufficient to mention two, which we have heard from our elders. It happened, not long after his death, that a man was travelling on horseback near that place, when his horse on a sudden fell sick, stood still, hung his head, and foamed at the mouth, and, at length, as his pain increased, he fell to the ground; the rider dism…
Bede reports that when Oswald’s bones were translated to a church, a heavenly pillar of light signaled their rightful honor, Osthryth secured reverent burial at Beardaneu, and healing followed as holy water drove out devils.
been shed. These wonderful works being made known and reported abroad, many began daily to resort to that place, and received the blessing of health for themselves and their friends. Chap. XI. How a light from Heaven stood all night over his relics, and how those possessed with devils were healed by them. [679-697 A.D.] Among the rest, I think we ought not to pass over in silence the miracles and signs from Heaven …
From Arculf’s account, the text describes the locations and features of Bethlehem’s nativity cave and church of St. Mary, and major Jerusalem sites tied to Christ’s Passion and Resurrection, including Constantine’s martyrium and the Anastasis.
Chap. XVI. The account given in the aforesaid book of the place of our Lord’s Nativity, Passion, and Resurrection. He wrote concerning the place of the Nativity of our Lord, after this manner:(861) “Bethlehem, the city of David, is situated on a narrow ridge, encompassed on all sides with valleys, being a mile in length from west to east, and having a low wall without towers, built along the edge of the level summit…
Arculf’s book also supplies details for the Mount of Olives ascension site (including footprints and lamps) and for Hebron’s patriarchal tombs, describing their layout, stones, and surrounding features.
Chap. XVII. What he likewise wrote of the place of our Lord’s Ascension, and the tombs of the patriarchs. Concerning the place of our Lord’s Ascension, the aforesaid author writes thus. “The Mount of Olives is equal in height to Mount Sion, but exceeds it in breadth and length; it bears few trees besides vines and olives, and is fruitful in wheat and barley, for the nature of that soil is not such as to yield thicke…
It describes Wilfrid’s death in Inundalum, his burial at Inhrypum in Saint Peter’s church, and his earlier shift from the Scottish way to monastic life on Lindisfarne before going to Rome.
holy places at Rome, received the tonsure, and ending his life in the monastic habit, attained to the vision of the blessed Apostles in Heaven, as he had long desired. The same year that they departed from Britain, the great bishop, Wilfrid, ended his days in the province called Inundalum,(889) after he had been bishop forty-five years.(890) His body, being laid in a coffin, was carried to his monastery, which is ca…
Bede recounts Wilfrid’s role as companion and teacher to Benedict Biscop of English nobility, their journey to Rome, Benedict’s studies with Boniface, and Wilfrid’s later escape during Dalfinus’s death attempt.
came under his notice, another youth, called Biscop, surnamed Benedict,(896) of the English nobility, arrived there, being likewise desirous to go to Rome, of whom we have before made mention. The king gave him Wilfrid for a companion, and bade Wilfrid conduct him to Rome. When they came to Lyons, Wilfrid was detained there by Dalfinus,(897) the bishop of that city; but Benedict hastened on to Rome. For the bishop w…
The notes continue with geographical and textual background for Wilbrord and related missionaries, identify places for preaching and burial traditions, and supply information about Melrose and the Lindisfarne Gospels’ art objects.
had been destroyed by the pagans, and consecrated it in honour of St. Martin (Letter of St. Boniface to Pope Stephen). The cathedral stands on the site of this church. 840 Bede writes in 731. As Alcuin says Wilbrord lived to be eighty-one years of age, he must have died in 738 or 739. Boniface is fairly accurate when he says that he preached for fifty years. 841 Mr. Skene (“Celtic Scotland,” i., p. 219)…
The notes discuss descriptions of Jerusalem holy places from travellers like Arculf, identify ancient churches’ construction and destruction dates, and then return to English chronology involving Edwin’s successors and Northumbrian political decline.
862 “Vulturnus” seems to be distinguished from its Greek equivalent, “Eurus.” 863 The Basilica of the Anastasis was completed by Constantine in 335 A.D., and destroyed in 614 by Chosroes II, King of Persia. Other ancient travellers besides Arculf describe the Holy Places. Eucherius, writing about 427-440, mentions the Martyrium, Golgotha and the Anastasis, and describes their respective sites…
The text commands spending for Allah’s cause without self-destruction, explains Hajj/’umra procedures including illness compensation, prohibits wrongdoing during Hajj, allows seeking trade bounty, and orders remembrance at Arafat.
(be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, O ye that are wise. P: The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make pro…
In the story of Al-Isra, Allah is praised for taking His servant at night from the Sacred Mosque to the farthest blessed mosque, and it recounts guidance and warnings given to the Children of Israel through Moses and prior scripture.
(We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power. P: (Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Tem…
It gives pilgrimage instructions: Abraham’s assignment of the House, proclamations for pilgrims to arrive on foot and by camels, witness benefits on appointed days, and complete rites and vows.
Allah on what He has given them of the cattle quadrupeds; so your Allah is One Allah, therefore to Him should you submit, and give good news to the humble, 022.035 Y: To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them. P: Whose hearts fear when Allah is mentio…
In Colonus, blind Oedipus is led by Antigone to a sacred grove, learns from a local stranger that the site is dedicated to Poseidon and the Eumenides/Gracious Ones, and asks to meet the Athenians’ ruler, Theseus.
OEDIPUS AT COLONUS Enter the blind OEDIPUS led by his daughter, ANTIGONE. OEDIPUS. Child of an old blind sire, Antigone, What region, say, whose city have we reached? Who will provide today with scanted dole This wanderer? ’Tis little that he craves, And less obtains—that less enough for me; For I am taught by suffering to endure, And the long years that have grown old with me, And last not least, by true nobility.…
The angels appear like a snow-white rose of Christ’s bride, then Dante sees Heaven’s unified love and thinks of barbarians admiring Rome; an old man appears as Bernard, explaining how to read the rose’s circles toward Mary’s throne.
Paradiso: Canto XXXI In fashion then as of a snow-white rose Displayed itself to me the saintly host, Whom Christ in his own blood had made his bride, But the other host, that flying sees and sings The glory of Him who doth enamour it, And the goodness that created it so noble, Even as a swarm of bees, that sinks in flowers One moment, and the next returns again To where its labour is to sw…
Josephine joins Napoleon briefly near Brescia, narrowly escapes capture during an Austrian ambush, then leaves the army amid danger and wounded sights, eventually returning by pilgrimage through Italian cities to Milan and back.
No. 6. *The needs of the army.*--Difficulties were accumulating, and Napoleon was, as he admits at St. Helena, seriously alarmed. Wurmser's force proves to be large, Piedmont is angry with the Republic and ready to rise, and Venice and Rome would willingly follow its example; the English have taken Porto-Ferrajo, and their skilful minister, Windham, is sowing the seeds of discord at Naples. Although on July 20th he …
The editor dates a letter to July 16 (27 Messidor), notes Napoleon’s Concordat signing with the Pope, and gives vivid commentary on Josephine’s court customs at Malmaison and a journey journal to Plombières.
for spinach dressed with lamp-oil, and red asparagus fried with curdled milk. Who would not have been amused to see the Malmaison gourmands seated at a table so shockingly served! "In no record of history is there to be found a day passed in distress so dreadful as that on which we arrived at Plombières. On departing from Toul we intended to breakfast at Nancy, for every stomach had been empty for two days, but the …
Teresa recalls wanting martyrdom as a child with her brother, planning to travel to the land of the Moors to be beheaded, building hermitages, and praying to the Virgin after her mother’s death.
desires with which our Lord inspired me, and what a wretched use I made of them. Besides, my brothers never in any way hindered me in the service of God. 4. One of my brothers was nearly of my own age; [3] and he it was whom I most loved, though I was very fond of them all, and they of me. He and I used to read Lives of Saints together. When I read of martyrdom undergone by the Saints for the love of God, it struc…
Health worsens after profession with fainting fits, her father takes her to a reputed healing place for violent remedies, and meanwhile Teresa learns a prayer method using solitude, confession, and books.
a person lives detached for the love of God only, that is no reason for being afraid of failure, for He is omnipotent. May He be blessed for ever! Amen. 4. O supreme Good, and my Rest, those graces ought to have been enough which Thou hadst given me hitherto, seeing that Thy compassion and greatness had drawn me through so many windings to a state so secure, to a house where there are so many servants of God, from w…
Teresa explains how raptures and visions help her recognize heaven as her true home, making her feel like a pilgrim and keeping her heart focused on heavenly companionship.
Dominican fathers; but it seemed to me that the rays and brightness of the wings were far greater. I understood by this that he was to draw souls unto God. 15. At another time I saw our Lady putting a cope of exceeding whiteness on that Licentiate of the same Order, of whom I have made mention more than once. [6] She told me that she gave him that cope in consideration of the service he had rendered her by helping …
Vincent calls captivity in a strange land very heavy, and Anthony argues grief stems from imagining the wrong country as home, while also redefining captivity as a kind of bondage to sin.
that. For methinketh, uncle, that captivity is a marvellous heavy thing, namely when they shall (as they most commonly do) carry us far from home into a strange unknown land. ANTHONY: I cannot deny that some grief it is, cousin, indeed. But yet, as for me, it is not half so much as it would be if they could carry me out into any such unknown country that God could not know where nor find the means to come at me! B…
Cornelius returns from Jerusalem saying the trip was folly and misery, with dubious monuments and worse holiness, but claims benefits like storytelling over ale and warning others to avoid such delusions.
*ARNOLDUS.* O! *Cornelius*, well met heartily, you have been lost this hundred Years. *Co.* What my old Companion *Arnoldus*, the Man I long'd to see most of any Man in the World! God save you. *Ar.* We all gave thee over for lost. But prithee where hast been rambling all this While? *Co.* In t'other World. *Ar.* Why truly a Body would think so by thy slovenly Dress, lean Carcase, and ghastly Phyz. *Co.* Well, b…
A former traveler Araminta recounts a drunken vow to visit St. Peter at Rome or St. James at Compostella, and mocks indulgences and Latin “bulls” that offer salvation without moral change.
*Ar.* Yes, I have been at *Rome* and *Compostella*. *Co.* Good God! how I am pleas'd that you have been as great a Fool as I! What *Pallas* put that into your Head? *Ar.* No *Pallas*, but *Moria* rather, especially when I left at Home a handsome young Wife, several Children, and a Family, who had nothing in the World to depend upon for a Maintenance but my daily Labour. *Co.* Sure it must be some important Reason …
Pampirus recounts moving through religious orders across Ireland, Scotland, and France, judging their discipline and ceremonies, then resolving to travel to the Holy Land, practicing palmistry to fund it, and returning worse than before.
*Gl.* Well, and what after this? *Pa.* My Mind was inflamed with the Love of Holiness; nor yet had I met with any Thing that could satisfy it. At last, as I was walking up and down, I fell in among some Cross-Bearers. This Badge pleas'd me at first Sight; but the Variety hindered me from chusing which to take to. Some carried a white Cross, some a red Cross, some a green Cross, some a party-colour'd Cross, some a si…
The exorcism turns to a mocked “devil” and a fabricated religious arrangement requiring pilgrimages and masses, and Faunus obsessively pursues hidden treasure while being slowly recognized as fraudulent.
*Tho.* Prithee what was that? *Ans.* When *Faunus* had called up the Ghost, *Polus*, that acted the Devil, leap'd directly at him, as if he would, without any more to do, break into the Circle; and *Faunus* he resisted stoutly with his Exorcisms, and had thrown a power of holy Water, the Devil at last cries out, that he did not value all this of a Rush; you have had to do with a Wench, and you are my own yourself. A…