Abstract
If Margaret was instrumental in founding a nursery of saints—to paraphrase Dom Knowles—then Margaret’s children were no less so in nursing her sanctity.1 After a short reign by Malcolm’s brother, Donald Bàn (1093–1094, and 1095–1097), interrupted by the even briefer reign of Malcolm’s son, Duncan (1094–1095), the throne was attained by Margaret’s fourth son, Edgar (1097–1107). It then passed to Edgar’s two brothers in succession, Alexander (1107–1124) and David (1124–1153), and continued without interruption through the direct descendants of Margaret until the end of the thirteenth century. Already, by the time of her youngest child’s death, Margaret was popularly recognized as a saint and the foci of her cult were well-established, largely due to efforts made by her children: Edith/Matilda commissioned the Vita, David elevated the Church of the Holy Trinity to abbatial status, and, perhaps most remarkably, each of her children sought to lead exemplary lives in imitation of their mother. Her cult was not fostered initially for political reasons, but rather as an expression of filial devotion. The second half of the twelfth century witnessed broader recognition of Margaret’s sanctity. Her vita evolved to address two distinct audiences, reflecting the dynamic political and hagiographical contexts of the time. In formal and public acknowledgement of her saintly standing, her relics were translated from their original resting place to an ornate shrine, an event that has only recently been brought to the attention of scholars. Finally, her name begins to be associated with the dynasty as she assumes the mantle of supernatural proctectrix of the royal family.
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Notes
Dom Knowles refers to the Scottish court as “something of a nursery of saints.” David Knowles, The Monastic Order in England: A History of its Development from the Times of St. Dunstan to the Fourth Lateran Council: 943–1216, 2nd ed. (Cambridge: Cambridge University Press, 1963), 242.
For this period of Scottish history, see: Archibald A. M. Duncan, Scotland: The Making of the Kingdom (Edinburgh: Oliver & Boyd, 1975; repr. 2000).
Barbara Newman refers to this as “maternal martyrdom,” in From Virile Woman to Woman Christ: Studies in Medieval Religion and Literature (Philadelphia: University of Pennsylvania Press, 1995), 76–107.
ASC, D, s.a. 1067; for the date of the interpolation, see Whitelock, “Introduction,” The Anglo-Saxon Chronicle: A Revised Edition, ed. Dorothy Whitelock, David C. Douglas, and Susie I. Tucker (New Brunswick: Rutgers University Press, 1961), xvi.
Orderic Vitalis, The Ecclesiastical History of Orderic Vitalis. ed. and trans. Marjorie Chibnall, 6 vols. (Oxford: Clarendon Press, 1968–80), 4.272–273.
Eric Fernie, “The Romanesque Churches of Dunfermline Abbey,” in Medieval Art and Architecture in the Diocese of St Andrews, ed. John Higgitt (British Archaeological Association, Conference Transactions, 14, 1994), 26–27. Based on an analysis of place names, Simon Taylor concludes that the site had been an ecclesiastical center prior to Margaret’s arrival.
Simon Taylor, “Some Early Scottish Place-Names and Queen Margaret,” Scottish Language 13 (1994): 1–17.
See also Simon Taylor, The Place-Names of Fife, 4 vols. (Donnington: Shaun Tyas, 2006-), 1.283, 309–11.
Richard Fawcett, “Dunfermline Abbey Church,” in Royal Dunfermline, ed. Richard Fawcett (Edinburgh: Society of Antiquaries of Scotland, 2005), 41.
The Miracles of St Æbbe of Coldingham and St Margaret of Scotland, ed. and trans. Robert Bartlett (Oxford: Clarendon Press, 2003), xliv–xlv, 78 79, 122–123.
Lanfranc of Bec, The Letters of Lanfranc, Archbishop of Canterbury, ed. and trans. Helen Clover and Margaret Gibson (Oxford: Clarendon Press, 1979), 160–163.
Eadmer of Canterbury, Historia Novorum in Anglia, ed. Martin Rule. Rolls Series 81 (London: Longman, 1866); repr. PL 159; Eadmer’s History of Recent Events in England: Historia Novorum in Anglia, trans. Geoffrey Bosanquet (London: Cresset, 1964), s.a. 1120.
Charters of David I: The Written Acts of David I King of Scots, 1124–53, and of His Son Henry Earl of Northumberland, 1139–52, ed. G. W. S. Barrow (Woodbridge: Boydell Press, 1999), nos. 17–22.
Charters of David I, no. 22; Scottish Annals from English Chroniclers, A.D. 500 to 1286, ed. Alan O. Anderson (Stamford: Paul Watkins, 1908; repr. 1991), 166.
Registrum de Dunfermlyn, ed. Cosmo Innes (Edinburgh: Bannatyne Club, 1842), no. 1. The Dunfermline Vita identifies Dunfermline as an oppidum, a town rather than an abbey. DV, fo. 8vb.
Fernie, “Romanesque Churches”; Neil Cameron, “The Romanesque Sculpture of Dunfermline Abbey,” in Royal Dunfermline, ed. Richard Fawcett (Edinburgh: Society of Antiquaries of Scotland, 2005), 65–78.
D. W. Rollason, Saints and Relics in Anglo-Saxon England (Oxford and New York: Blackwells, 1989), 120–121.
On the early history of Northumbria, see D. W. Rollason, Northumbria, 500–1100: Creation and Destruction of a Kingdom (Cambridge: Cambridge University Press, 2003).
The tenth-century account is given in Symeon of Durham, Historia de Sancto Cuthberto, in Symeonis monachi Opera omnia, ed. Thomas Arnold, 2 vols. (London: Longman, 1882–1885), 1.196–214; trans. Ted Johnson South, ed., Historia de Sancto Cuthberto: A History of Saint Cuthbert and a Record of His Patrimony, Anglo-Saxon Texts No. 3 (Cambridge: D. S. Brewer, 2002), 42–71. Symeon of Durham’s twelfth-century account is given in Historia Dunelmensis ecclesiae, in Opera Omnia, ed. Arnold, 1.3–135.
See also: A. J. Piper, “The First Generation of Durham Monks and the Cult of St Cuthbert,” in St Cuthbert, His Cult and Community, ed. Gerald Bonner, David Rollason, and Clare Stancliffe (Woodbridge: Boydell Press, 1989), 437–446;
and D. W. Rollason, “The Wanderings of St Cuthbert,” in Cuthbert: Saint and Patron, ed. D. W. Rollason (Durham: Dean and Chapter of Durham, 1987), 45–59.
For the date of the text, see Rollason, Saints and Relics, 145–146, quote on 149. See also L. Simpson, “The King Alfred/St Cuthbert Episode in Historia de sancto Cuthberto: Its Significance for Mid-tenth-century English History,” in St Cuthbert, His Cult and His Community, ed. Gerald Bonner, David Rollason, and Clare Stancliffe (Woodbridge: Boydell Press, 1989), 397–411.
Rollason, Saints and Relics, 146–154; Rollason, “The Wanderings of St Cuthbert,” 45–59; Valerie Wall, “Malcolm III and Durham Cathedral,” in Anglo-Norman Durham, 1093–1193, ed. Margaret Harvey and Michael Prestwich (Woodbridge: Boydell Press, 1994), 332–334.
Early Scottish Charters Prior to AD 1153, ed. Archibald C. Lawrie (Glasgow: James MacLehose and Sons, 1905), no. 12; trans.
Gordon Donaldson, Scottish Historical Documents (New York: Barnes and Noble, Inc., 1970) 16–17. For the authenticity of the document, see Duncan, “Yes, the Earliest Scottish Charters,” 4. Note also that the original agreement entered into by Malcolm is explicitly restricted to the descendants of Margaret, and therefore excludes Duncan.
Turgot was not confirmed in this position until 1109. Chronica de Mailros, e codice unico in Bibliotheca Cottoniana servato, ed. Joseph Stevenson (Edinburgh: The Bannatyne Club, 1835), 64, s.a. 1109; Symeon of Durham, Opera Omnia, ed. Arnold, 2.204; John Dowden, The Bishops of Scotland, ed. Dr. J. Maitland Thomson (Glasgow: J. Maclehose and Sons, 1912), 1–2.
The chronicle account in the Dunfermline manuscript describes the location of the royal burials: Edward was buried “next to his father before the altar of the Holy Rood” (Dunfermline manuscript, Madrid, Biblioteca del Palacio Real, II. 2097, fo. 23va); Alexander was buried “next to his father and mother and brother before the great altar” (fo. 24rb); Malcolm was buried “to the right of his grandfather, David, before the great altar” (fo. 24vb). William I broke with tradition when he elected to be buried at the Tironensian abbey of Arbroath, and Alexander II was buried at Melrose. Alexander III and Robert I returned to Dunfermline, which finally ceased to be a royal mausoleum beginning with David II’s burial at Holyrood. A. H. Dunbar, Scottish Kings: A Revised Chronology of Scottish History, 1005–1625 (Edinburgh: D. Douglas, 1906), 33, 48, 53, 64, 74, 82, 91, 99, 140, 154.
Robert Bartlett, England under the Norman and Angevin Kings, 1075–1224 (Oxford: Oxford University Press, 2000), 38.
Lois L. Huneycutt, Matilda of Scotland: A Study in Medieval Queenship (Woodbridge: Boydell Press, 2003), 105–106.
William of Newburgh, History of English Affairs, ed. and trans. P. G. Walsh and M. J. Kennedy (Warminster, Wiltshire: Aris & Phillips, 1988), 101. William was an Augustinian at Newburgh, which was founded by Roger de Mowbray and situated between York and the Tees. His History of English Affairs was written toward the end of the twelfth century (ca. 1196–8) and dedicated to Abbot Ernald of Rievaulx. He was particularly interested in Scottish affairs, admiring David I and Malcolm IV for being effective rulers while espousing a religious life.
Richard, Prior of Hexham, Historia de gestis regis Stephani et de bello Standardii, in Chronicles of the Reigns of Stephen, Henry II and Richard, ed. R. Howlett, 4 vols., Rolls Series 82 (London: Longman, 1884–1889), 3.154, 170–171, 176; trans. Joseph Stevenson, Church Historians of England, Pre-Reformation Period, 8 vols. (London: Seeleys, 1853), vol. 4, part 1. John of Hexham in the continuation of Symeon of Durham’s Historia Regum, in Opera Omnia, ed. Arnold, 2.330–331.
The Letters of St Bernard, ed. Bruno Scott James and Beverly Mayne Kienzle (Kalamazoo, MI: Cistercian Publications, 1998), no. 172.
Registrum Episcopatus Glasguensis, ed. Cosmo Innes (Edinburgh: Impressum, 1843), no. 66.
G. W. S. Barrow, “Life and Reign of Malcolm IV,” in Acts of Malcolm IV, King of Scots 1153–1165, Together with Scottish Royal Acts Prior to 1153 Not included in Sir Archibald Lawrie’s “Early Scottish Charters”, ed. G. W. S. Barrow (Edinburgh: The University Press, 1960), 14.
Recueil des historiens des Gaules et de la France, vol. 16, ed. Martin Bouquet (Paris: Palmé, 1888), 23; Barrow, “Life and Reign of Malcolm IV,” 13.
For primary sources regarding Thomas Becket, see: his vitae and miracle collections in Materials for the History of Thomas Becket, Archbishop of Canterbury, ed. J. C. Robinson and J. B. Sheppard, 7 vols., Rolls Series 67 (London: Longman, 1875–1885; Nendeln, Liechtenstein: Kraus Reprint, 1965); his writings in The Correspondence of Thomas Becket, Archbishop of Canterbury, 1162–1170, ed. and trans. Anne J. Duggan (Oxford: Clarendon Press, 2000); sermons regarding his life and cult in Phyllis Barzillay Roberts, Thomas Becket in the medieval Latin preaching tradition: an inventory of sermons about St. Thomas Becket c. 1170-c. 1400, Instrumenta Patristica 25 (Steenbrugis: in Abbatia S. Petri; The Hague: M. Nijhoff, 1992), 9–45; and a selection of liturgical offices celebrating his feast day in Latin with English translation in Sherry Reames, “Liturgical Offices for the Cult of St. Thomas Becket,” in Medieval Hagiography: An Anthology, ed. Thomas Head (New York and London: Routledge, 2001), 561–93. For his life and cult, see: Raymonde Foreville, Thomas Becket dans la tradition historique et hagiographique (London: Variorum Reprints, 1981);
Frank Barlow, Thomas Becket (London: Wiedenfeld and Nicolson, 1986);
Michael Staunton, Thomas Becket and His Biographers (Woodbridge: Boydell Press, 2006);
and Anne J. Duggan, Thomas Becket: Friends, Networks, Texts, and Cult (Aldershot, UK and Burlington, VT: Ashgate/ Variorum, 2007).
Bartlett, “Hagiography of Angevin England,” in Thirteenth Century England V, ed. P. R. Coss and S. D. Lloyd (Woodbridge: Boydell Press, 1995), 40.
Susan Ridyard, “Condigna Veneratio: Post-Conquest Attitudes to the Saints of the Anglo-Saxons,” Anglo-Norman Studies 9 (1986): 179–206;
Peter Johanek, “‘Politische Heilige’ auf den britischen Inseln im 12. und 13. Jahrhundert,” in Überlieferung, Frömmigkeit, Bildung als Leitthemen der Geschichtsforschung; ed. J. Petersohn (Wiesbaden: Ludwig Reichert, 1987), 86. Bartlett notes that, in the period 1180–1220, 30 hagiographical works in Latin were produced in England, and that most of these, about twothirds, were devoted to the reworking of older saints’ lives. Bartlett, “Hagiography of Angevin England,” 40–41.
Anne J. Duggan, “Cricklade, Robert of (d. in or after 1174),” Oxford Dictionary of National Biography, (Oxford: Oxford University Press, 2004), Internet Resource. Master Robert visited the Scottish court, where he might have been influenced by the cult of St. Margaret. Haki Antonsson, St Magnús of Orkney: A Scandinavian Martyr-Cult in Context, Northern World: North Europe and the Baltic ca. 400–1700 AD. Peoples, Economies and Cultures, vol. 29 (Leiden and Boston: Brill, 2007), 43–44.
Gábor Klaniczay, Holy Rulers and Blessed Princesses: Dynastic Cults in Medieval Central Europe, trans. Éva Pálmai (Cambridge: Cambridge University Press, 2002), 88–89.
For a history of the text, see Janet Fairweather, Liber Eliensis: A History of the Isle of Ely from the Seventh to the Twelfth Century (Woodbridge: Boydell Press, 2005).
For an interpretation of Æthelthryth’s representation in the Liber Eliensis, see Virginia Blanton, Signs of Devotion: The Cult of St. Æthelthryth in Medieval England, 695–1615 (University Park, PA: Pennsylvania State University Press, 2007), 131–171.
For the development of this process, see: André Vauchez, La sainteté en occident aux derniers siècles du moyen âge d’après les procès de canonisation et les documents hagiographiques (Rome: École française de Rome; Paris: Diffusion de Boccard, 1981); trans. as Sainthood in the Later Middle Ages, trans. Jean Birrell (Cambridge: Cambridge University Press, 1997), 22–30;
Jürgen Petersohn, “Die päpstliche Kanonisationsdelegation des 11. und 12. Jahrunderts und die Heiligsprechung Karls des Grossen,” in Proceedings of the Fourth International Congress of Medieval Canon Law, Toronto, 1968, ed. Stephan Kuttner, Monumenta Iuris Canonici, C:5 (Biblioteca Apostolica Vaticana: Città del Vaticano, 1976), 163–206;
and E. W. Kemp, “Pope Alexander III and the canonization of the saints,” in Transactions of the Royal Historical Society 4th series, 27 (1945): 13–28.
Paul Antony Hayward, “Translation-Narratives in Post-Conquest Hagiography and English Resistance to the Norman Conquest,” Anglo-Norman Studies 21 (1999), 67–93, quotes on 73 and 89.
See also Bartlett, “Hagiography of Angevin England”; Robert Bartlett, “Cults of Irish, Scottish and Welsh Saints,” in Britain and Ireland 900–1300: Insular Responses to Medieval European Change, ed. Brendan Smith (Cambridge: Cambridge University Press, 1999): 67–86.
Edina Bozóky, La Politique des Reliques de Constantin à Saint Louis: Protection collective et légitimation du pouvoir (Paris: Beauchesne, 2006), 119–169.
For the Holy Family, see for example Pamela Sheingorn, “Appropriating the Holy Kinship: Gender and Family History,” in Interpreting Cultural Symbols: Saint Anne in Late Medieval Society, ed. Kathleen Ashley and Pamela Sheingorn (Athens: University of Georgia Press, 1990), 169–198.
For the Germanic tradition, see for example William Chaney, Cult of Kingship in Anglo-Saxon England: The Transition from Paganism to Christianity (Berkeley: University of California Press, 1970);
Karl Hauck, “Geblütsheiligkeit,” in Liber Floridus, Mittellateinische Studien. Paul Lehmann zum 65. Geburtstag am 13. Juli 1949 gewidmet von Freunden, Kollegen and Schülern, ed. H. Bischoff and S. Brechter (Sankt Ottilien: Eos Verlag der Erzabtei, 1950), 187–240.
Robert Folz, Les saints rois du Moyen Âge en Occident (VIe–XIIIe siècles), Subsidia Hagiographica 68 (Bruxelles: Société des Bollandistes, 1985), 139–148, quote on 142.
Janet Nelson, “Royal Saints and Early Medieval Kingship,” in Sanctity and Secularity: The Church and the World. Papers Read at the Eleventh Summer Meeting and the Twelfth Winter Meeting of the Ecclesiastical History Society, ed. Derek Baker, Studies in Church History 10 (Oxford: Blackwell for the Ecclesiastical History Society, 1973), 39–44;
Susan Ridyard, The Royal Saints of Anglo-Saxon England. A Study of West Saxon and East Anglian Cults (Cambridge: Cambridge University Press, 1988; repr. 2008), 74–78.
Patrick Corbet, Les saints Ottoniens: Sainteté dynastique, sainteté royale et sainteté feminine autour de l’an Mil (Sigmaringen: Jan thorbecke Verlag, 1986).
Johanek, “Politische Heilige,” 77–78; Folz, Les saints rois, 90–91; Robert Folz, Le souvenir et la légende de Charlemagne dans l’Empire germanique médiéval (Paris: Les Belles Lettres, 1950; repr. Geneva: Slatkine, 1973). The recognition of Charlemagne’s sanctity should be viewed in conjunction with the translation of the relics of the three magi.
See Richard C. Trexler, The Journey of the Magi: Meanings in History of a Christian Story (Princeton: Princeton University Press, 1997), especially 75, 78–82.
On the connection of the two events see O. Engels, “Die Reliquien der Heiligen Drei Könige in der Reichspolitik der Staufer,” in Die Heiligen Drei Könige: Darstellung und Verehrung: Katalog zur Ausstellung des Wallraf-Richartz-Museums in der Josef-Haubrich-Kunsthalle, Köln, 1. Dezember 1982 bis 30. Januar 1983, ed. Frank Günter Zehnder (Köln: Das Museum, 1982), 34.
Jürgen Petersohn, “Kaisertum und Kultakt in der Stauferzeit,” in Politik und Heiligenverehrung im Mittelalter (Reichenau-Tagung 1990/1), ed. Jürgen Petersohn, Vorträge und Forschungen 42 (Sigmaringen: Thorbecke, 1994), 101–146.
Robert Folz, Les saintes reines du Moyen Âge en Occident (VIe–XIIIe siècles), Subsidia Hagiographica 76 (Bruxelles: Société des Bollandistes, 1992), 113.
Benedict of Peterborough, “Gesta Regis Henrici Secundi Benedicti Abbatis,” ed. W. Stubbs, in Rerum Britannicarum medii aevi scriptores, no. 49, 2 vols. (London: Longman, 1867), 1.72.
G. W. S. Barrow, Scotland and its Neighbours in the Middle Ages (London: Hambledon Press, 1992), 28, 74–5, quote on 28; Duncan, Scotland, 228–231.
Dauvit Broun, Scottish Independence and the Idea of Britain from the Picts to Alexander III (Edinburgh: Edinburgh University Press, 2007), 106–107.
Councils and Ecclesiastical Documents Relating to Great Britain and Ireland, ed. A. W. Haddan and W. Stubbs (Oxford: Clarendon Press, 1869–1878; repr. 1964), 2.245–246.
Acts of William I King of Scots, 1165–1214, ed. G. W. S. Barrow and W. W. Scott (Edinburgh: Edinburgh University Press, 1971), 250–252, no. 197.
On the abbey, see R. L. Mackie and Stewart Cruden, Arbroath Abbey, adapted by Richard Fawcett (Edinburgh: HMSO, 1982).
The Life of King Edward who rests at Westminster/attributed to a monk of Saint-Bertin, ed. and trans. Frank Barlow, 2nd ed. (Oxford: Clarendon Press, 1992), 263–264.
Marc Bloch, “La Vie d Édouardi Regis et Confessoris,” Analecta Bollandiana 41 (1923): 5–31.
Bernard Scholz, “The Canonization of Edward the Confessor,” Speculum 36, no. 1 (January 1961): 55.
Dudo of St. Quentin, De moribus et actis primorum Normanniae ducum, ed. Jules Lairs, Mémoires de la Société des Antiquaires de Normandie 23 (Caen: F. Le Blanc-Hardel, 1865), ch. 4; trans. Felice Lifshitz, ch. 4, http://www.the-orb.net/orb_done/dudo/46-praise, last accessed January 7, 2010.
Robert de Torigni, Chronica, 4.212–213. See also Edina Bozóky, “Le culte des saints et des reliques dans la politique d’Henri II et de Richard Cœur de Lion,” in La cour Plantagenêt (1154–1204), Actes du colloque international, Thouars, 30 avril-2 mai 1999, ed. M. Aurell (Poitiers: Centre d’études supérieures de civilisation médiévale, 2000), 281–282.
AR, Genealogia, PL 195: 735. Alice Taylor surmises that the interpolator of the Vita expanded upon Ælred’s original text. Alice Taylor, “Historical Writing in Twelfthand Thirteenth-Century Scotland: The Dunfermline Compilation,” Historical Research 83, no. 220 (May 2010): 239.
Compare also with Robert the Pious’ magnanimous treatment of 12 traitors. Helgaud de Fleury, Vie de Robert le Pieux, Epitomae Vitae Rothberti Pii, ed. Robert-Henri Bautier and Gillette Labory (Paris: Sources d’histoire médiévale 1, 1965); Trans. Phillipe Buc. “Helgaud of Fleury: A Brief Life of Robert the Pious.” August 2003. www.stanford.edu/dept/history/people/buc/HELG-W.DOC, ch. 4.
See Gábor Klaniczay, “The Ambivalent Model of Solomon for Royal Sainthood and Royal Wisdom,” in The Biblical Models of Power and Law: Les modèles bibliques du pouvoir et du droit, Papers of the International Conference, Bucharest, New Europe College, 2005, ed. Ivan Biliarsky and Radu G. Păun, Rechtshistorische Reihe, vol. 366 (Frankfurt, Berlin, Bern, Bruxelles, New York, Oxford, Wien: Peter Lang, 2008), 75–92.
For the two Church Slavonic versions of the hagiography, see Sborník staroslavanských literárních památek o sv. Vaclávu a sv. Ludmile [Collection of Old Slavonic Lliterary Monuments on St. Wenceslas and St. Ludmilal, ed. Josef Vajs (Prague: ČAVU, 1929). For the four Latin versions, see Fontes Rerum Bohemicarum: Vitae Sanctorum, ed. J. Ermler and J. Perwolf (Prague: Museum královstvi Ceského, 1873). For the cult of St. Wenceslas, see Dušan Třeštík, Počatki Přemyslovců (Prague: Odeon, 1997);
H. Kølln, Die Wenzelslegende des Mönchs Christian (Copenhagen: Munksgaard, 1996);
and Marvin Kantor, The Origins of Christianity in Bohemia: Sources and Commentary (Evanston: Northwestern University Press, 1990), 1–16.
For a critical analysis of the confusion of sources, see Ernst Benz, Russische Heiligenlegenden (Zürich: Die Waage, 1953), 50–73; Ludolf Müller, ed., Die altrussische hagiographische Erzählungen und liturgischen Dichtungen über die Heiligen Boris und Gleb, in Slavische Propyläen, vol. 14 (München: W. Fink, 1967), 27–95; “The Narrative, Passion and Encomium of Boris and Gleb,” trans. Marvin Kantor, in Medieval Slavic Lives of Saints and Princes, ed. Marvin Kantor (Ann Arbor, MI: University of Michigan Department of Slavic Languages and Literatures, 1983), 163–253;
and Natalia Pak, “O novom izdanii pamiatnikov Boriso-Glebskogo tsikla sravnitel’no s predydushchimi” [Regarding the New Edition of the Monuments of the Boris-Gleb Cycle], Ruthenica 6 (2007): 397–441.
See also: Ludolf Müller, “Neuere Forschungen über das Leben und die kultische Verehrung der heiligen Boris und Gleb,” in Slawistische Studien zum V. Internationalen Slawistenkongress in Sofia 1963, Opera Slavica 4 (Göttingen: Vandenhoeck & Ruprecht, 1963), 295–317;
Andrzej Poppe, “La naissance du culte de Boris et Gleb,” Cahiers de civilisation médiévale 24 (1981): 29–53;
Andrzej Poppe, “Losers on Earth, Winners from Heaven: The Assassinations of Boris and Gleb in the Making of Eleventh-Century Rus’,” Questiones Medii Aevi Novae 8 (2003): 133–68, reprinted in Christian Russia in the Making (Aldershot: Ashgate, 2007), VII: 133–168;
Gail Lenhoff, The Martyred Princes Boris and Gleb: A Socio-Cultural Study of the Cult and the Texts (Columbus, OH: Slavica, 1989), 14–17 and 32–34; Klaniczay, Holy Rulers, 109–13;
and Marina Paramonova, “The Formation of the Cult of Boris and Gleb and the Problem of External Influences,” in Saints and Their Lives on the Periphery: Veneration of Saints in Scandinavia and Eastern Europe (c. 1000–1200), ed. Haki Antonsson and Idlar H. Garipzanov (Turnhout: Brepols, 2010), 259–282.
“S. Olavus Rex Martyr, in Norvegia,” AASS, Jul. VII, Dies 29. See also: Lenka Jirouskova, “Textual evidence for the Transmission of the Passio Olavi Prior to 1200 and Its Later Literary Transformations,” in Saints and Their Lives on the Periphery: Veneration of Saints in Scandinavia and Eastern Europe (c. 1000–1200), ed. Haki Antonsson and Idlar H. Garipzanov (Turnhout: Brepols, 2010), 219–240;
Erich Hoffmann, Die heilige Könige bei den Angelsachsen und den skandinavischen Völkern. Königsheilger und Königshaus, Neumünster (Quellen und Forschungen Schleswig-Holsteins, Band 69) (Neumünster: K. Wachholtz, 1975), 58–89; Folz, Les saints rois, 52–54; Klaniczay, Holy Rulers, 96–99; Antonsson, St Magnús of Orkney, 103–121.
On the development of the cult and its political ramifications see Antonsson, St Magnús of Orkney, 127–133; Aidan Conti, “Ælnoth of Canterbury and Early Mythopoiesis in Denmark,” in Saints and Their Lives on the Periphery: Veneration of Saints in Scandinavia and Eastern Europe (c. 1000–1200), ed. Haki Antonsson and Idlar H. Garipzanov (Turnhout: Brepols, 2010), 189–206.
For printed texts of the two vitae, see Robert of Ely, De Vita et miraculis s. Canuti ducis in Vitae sanctorum Danorum, ed. Martin Clarentius Gertz (Copenhagen: J. Jørgensen for Selskabet for Udgivelse af Kilder til dansk Historie, 1908–1912), 234–241; and Anonymous, Vita altera, written ca. 1170, is available in Vitae sanctorum Danorum, ed. Martin Clarentius Gertz (Copenhagen: J. Jørgensen for Selskabet for Udgivelse af Kilder til dansk Historie, 1908–1912), 189–204. For the miracle collection see Vitae Sanctorum Danorum, ed. Martin Clarentius Gertz (Copenhagen: J. Jørgensen for Selskabet for Udgivelse af Kilder til dansk Historie, 1908–1912), 446–449.
See also Erich Hoffmann, Das Bild Knut Lavards in den erzählenden Quellen des 12. und 13. Jahrhunderts (Odense: Odense University Press, 1980), 111–126; Folz, Les saints rois, 40–42; and Antonsson, St Magnús of Orkney, 133–139.
Abbo of Fleury, Passio sancti Eadmundi Regis et Martyris, in Three Lives of English Saints, ed. Michael Winterbottom (Toronto: Center for Medieval Studies, 1972), 67–87. Ridyard cautions that the manuscript versions of Abbo’s Passio survive from the eleventh century and might, therefore, include post-Conquest interpolations. Ridyard, Royal Saints, 61–73, 211–233.
Hermann archidiaconi liber de miraculis sancti Eadmundi, in Memorials of St Edmund’s Abbey, ed. Thomas Arnold, 3 vols., Rolls Series 96 (London: Eyre and Spottiswoode, 1890–1896), 1.26–92.1.26–92. Tom Licence argues that Hermann was interested in history as much as hagiography, crafting a unique, seamless account, and as such he was superior to other hagiographers, including Turgot. Tom Licence, “History and Hagiography in the late Eleventh Century: The Life and Work of Herman the Archdeacon, Monk of Bury St Edmunds,” English Historical Review 124, no. 508 (June 2009): 516–544.
For an alternate view, see Antonia Gransden, “The Composition and Authorship of the De miraculis sancti Edmundi Attributed to ‘Hermann the Archdeacon,’” Journal of Medieval Latin 5 (1995): 1–52.
In contrast, Paul Hayward asserts that the cults of Anglo-Saxon “innocent martyrs” show that they were considered as such not only because of the manner of their death, but because their martyrdom in combination with their youth and posthumous miracles are evidence of their innocence. Paul A. Hayward, “The Idea of Innocent Martyrdom in Late-Tenth- and Eleventh-Century Hagiography,” in Martyrs and Martyrologies, Studies in Church History 30, ed. Diana Wood (Oxford: Blackwell for the Ecclesiastical History Society, 1993), 84. Would such an interpretation suggest that Turgot, familiar with the Scandinavian world, was author of this martyrdom narrative rather than Ælred?
See also: N. W. Ingham, “The sovereign as martyr, East and West,” Slavic and East European Journal 17 (1973): 1–17.
G. W. S. Barrow, “Skeleton Itinerary of William I,” in Acts of William I, King of Scots 1153–1165, Together with Scottish Royal Acts Prior to 1153 Not included in Sir Archibald Lawrie’s “Early Scottish Charters”, ed. G. W. S. Barrow (Edinburgh: The University Press, 1960), 96–105, year 1180 on 97.
G. W. S. Barrow notes that Dunfermline declined as a royal center in “Scottish Royal Government, 1165–1214,” in Acts of William I, King of Scots 1153–1165, Together with Scottish Royal Acts Prior to 1153 Not included in Sir Archibald Lawrie’s “Early Scottish Charters”, ed. G. W. S. Barrow (Edinburgh: The University Press, 1960), 29.
Jocelin of Furness, “S. Walthenus abb., in Scotia,” AASS, Aug. I, Dies 3; BHL 8783; Dunfermline manuscript, Madrid, Patrimonio Nacional, Biblioteca, II. 2097, fos. 41v–68. See also G. McFadden, “An Edition and Translation of the Life of Waldef, Abbot of Melrose, by Jocelin of Furness” (PhD Diss, Columbia University, 1952); G. McFadden, “The Life of Waldef and its author, Jocelin of Furness.” Innes Review vi (1955): 5–13;
J. Bulloch, “Saint Waltheof,” Records of Scottish Church History Society 11 (1955): 105–132;
Derek Baker, “Legend and reality: The case of Waltheof of Melrose,” in Church, Society and Politics: Papers Read at the Thirteenth Summer Meeting and the Fourteenth Winter Meeting of the Ecclesiastical History Society, ed. Derek Baker, Studies in Church History 12 (Oxford: Published for the Ecclesiastical History Society, 1975), 59–82;
Helen Birkett, The Saints’ Lives of Jocelin of Furness: Hagiography, Patronage and Ecclesiastical Politics (York: York Medieval Press, 2010).
Islandske Annaler indtil 1578, ed. G. Storm (Christiania [Oslo]: Grøndahl, 1888), 23, 63; “Chronica Albrici Monachi Trium Fontium,” ed. Paulus Scheffer-Boichorst, in MGH Scriptores, vol. 23 (Hanover: Hahn, 1874), 902.
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© 2013 Catherine Keene
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Keene, C. (2013). A Dynastic Saint. In: Saint Margaret, Queen of the Scots. The New Middle Ages. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137035646_9
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