The 28th of November is the name day of St. René, the patron saint of anaesthesiologists

2021 ◽  
Vol 32 (4-5) ◽  
pp. 240-241
Author(s):  
J Málek
Keyword(s):  
Patron Saint

On Two Overlooked Details in ­Leonardo da Vinci’s Adoration of the Magi

2020 ◽  
Vol 83 (3) ◽  
pp. 409-421
Author(s):  
Livio Pestilli
Keyword(s):  
Patron Saint

AbstractThis article focuses on two features of Leonardo’s Adoration of the Magi made more readable after its restoration: the old man behind the Virgin and the object painted in front of him. In contrast to previous interpretations, it is argued that the old man does not represent St. Joseph. Rather, it is St. Donatus, patron saint of the Canons Regular of St. Augustine who commissioned the altarpiece for their church of San Donato a Scopeto. If, as argued, the garment he wears is a chasuble, the object in front of him a wine vat and the vessel he holds a pyx, then the painting referenced both the theme of the Adoration of the Magi and the patron saint’s miracle of the mass while telescoping in a visual prolepsis the beginning and the end of the Christ Child’s redeeming mission.

The Cult of St Edmund, King and Martyr in Medieval Ireland

2018 ◽  
Vol 136 (4) ◽  
pp. 223-238 ◽  
Author(s):  
Francis Young
Keyword(s):  
Middle Ages ◽  
Anglo Saxon ◽  
Norman Conquest ◽  
14Th Century ◽  
Patron Saint ◽  
12Th Century ◽  
Anglo Norman ◽  
Christ Church ◽  
Medieval Ireland ◽  
The Middle Ages

St Edmund, king and martyr (an Anglo-Saxon king martyred by the Vikings in 869) was one of the most venerated English saints in Ireland from the 12th century. In Dublin, St Edmund had his own chapel in Christ Church Cathedral and a guild, while Athassel Priory in County Tipperary claimed to possess a miraculous image of the saint. In the late 14th century the coat of arms ascribed to St Edmund became the emblem of the king of England’s lordship of Ireland, and the name Edmund (or its Irish equivalent Éamon) was widespread in the country by the end of the Middle Ages. This article argues that the cult of St Edmund, the traditional patron saint of the English people, served to reassure the English of Ireland of their Englishness, and challenges the idea that St Edmund was introduced to Ireland as a heavenly patron of the Anglo-Norman conquest.

Andrew Carnegie and Herbert Spencer: A Special Relationship

1979 ◽  
Vol 13 (1) ◽  
pp. 57-71 ◽  
Author(s):  
John White
Keyword(s):  
Gilded Age ◽  
Close Contact ◽  
American Business ◽  
Industrial Capitalism ◽  
Special Relationship ◽  
Patron Saint ◽  
Herbert Spencer

Andrew Carnegie, as he never tired of informing his readers and audiences, was an avowed and fervent admirer of the British railway engineer turned evolutionary cosmic philosopher, Herbert Spencer. Carnegie frequently addressed Spencer as “ My Dear Master,” entitled one chapter of his Autobiography “ Herbert Spencer and His Disciple,” and liked to say that Spencer had had an even greater influence on him than either Burns or Shakespeare. Certainly in Carnegie, Spencer had one of his warmest American friends and a generous admirer, and the two men remained in close contact from the time of their first meeting sometime during the early 1880s until Spencer's death in 1903. An examination of their friendship yields some valuable insights into the reception of Spencer's ideas by the outstanding — if atypical — spokesman of the American business class during the Gilded Age. It reveals Carnegie's much-vaunted evolutionism to have been instinctive rather than intellectual, derived not from study and uncertainty but from innate optimism and heuristic observation. Again, despite Spencer's promotion by some historians as the patron saint of industrial capitalism, his writings and his relationship with Carnegie indicate that Spencer was highly critical of American competitive mores, monopolistic practices and pervasive materialism.

Illustrations of Human Effigies in Tibetan Ritual Texts: With Remarks on Specific Anatomical Figures and Their Possible Iconographic Source

2011 ◽  
Vol 21 (1) ◽  
pp. 73-97
Author(s):  
BRYAN J. CUEVAS
Keyword(s):  
Fifteenth Century ◽  
Eleventh Century ◽  
Archaeological Evidence ◽  
Patron Saint

AbstractThe ritual use of objects and images designed to serve as effigies or surrogates of specific persons, animals or spirits is more or less universal across cultures and time. In Tibet, recent archaeological evidence attests to the use of illustrated effigies possibly dating from the eleventh century. Other early Tibetan images include anthropomorphic figures inscribed on animal skulls. The practical use of effigies in Tibetan ritual, both Buddhist and Bon-po, was almost certainly derived from much older Indian practices transmitted to Tibet. In this article illustrated effigies, their iconography and ritual use are discussed and the article concludes with the translation and transliteration of a short work by the fifteenth-century treasure revealer (gter-ston) and patron saint of Bhutan Padma-gling-pa (1450–1521), which gives instructions on how to draw a liṅga for a ritual of defence against human adversaries.

scholarly journals Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac

2011 ◽  
Vol 91 (4) ◽  
pp. 141-158
Author(s):  
Milutin Tadic ◽  
Aleksandar Petrovic
Keyword(s):  
Virgin Mary ◽  
13Th Century ◽  
Christian Church ◽  
Patron Saint ◽  
Early Christian ◽  
Exact Analysis ◽  
John The Baptist ◽  
The Subject ◽  
The Church

The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.

scholarly journals The Local Festival of Kampos: A Fictional Narrative of Place, Space and Interiority

Interiority ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 21-40
Author(s):  
Maria Vidali
Keyword(s):  
Paul Ricoeur ◽  
The Public ◽  
Patron Saint ◽  
Architectural Space ◽  
Holy Trinity ◽  
Fictional Narrative ◽  
Farming Village ◽  
Village Life ◽  
The Village ◽  
The Church

This article is created out of the architectural space and narratives of village life. The narratives concern the interiority of life in Kampos, a farming village on the Greek Cycladic island of Tinos, on the day when the village celebrates the Holy Trinity, its patron saint. The village area on this festive day is depicted in the movement of the families from their houses to the church, the procession from the patron saint’s church to a smaller church through the main village street, and, finally, in the movement of the villagers back to speci!c houses. Through a series of spatial and social layers, the meaning of the communal table on the day of the festival, where food is shared, is reached. A series of negotiations create a different space, where the public, private and communal blend and reveal different layers of “interiority” through which this community is bounded and connected. In this article, I follow the revelation and discovery of truth through fiction, story or myth, as argued by the French philosopher Paul Ricoeur.

Comment: Overcoming His-story? Ms. Hughes's Treatment of Mr. Mill

1979 ◽  
Vol 12 (3) ◽  
pp. 543-554
Author(s):  
George Feaver
Keyword(s):  
Nineteenth Century ◽  
Political Thought ◽  
The Political ◽  
Social Forces ◽  
Patron Saint ◽  
Leading Role ◽  
New Vision ◽  
The Right ◽  
Contemporary Liberalism

There is something intrepidly parochial in Patricia Hughes's account of Mill's views. Her very opening statement, with its new vision of society, its “emerging social forces,” its principals “trapped by traditional influences,” sets the tone for the enterprise which follows—an historical melodrama with J. S. Mill, the patron saint of contemporary liberalism, reborn in Canada without his aspergillum, an affable enough character, a sort of Bruno Gerussi of the political thought set, his do-gooder's heart generally in the right place but his head usually muddled: an admirably earnest figure, even, who some how always misses the point but, up to now, has gotten away with it. Our aspiring script-writer intends to set things right, to show how we can redo the storyline (which may require substituting another nineteenth century great in the leading role), so as to combine passion and theory in a really radical vision of a fully liberated society.

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