Ogg the son of Beorl," says my private hagiographer
, "was a boatman who gained a scanty living by ferrying passengers across the river Floss.
provides the coda to the book's line of argument, as Damon suggests that hagiographers
interpreted elements of the received vita to fit their varying agendas and audiences.
Abraham Ascher's new biography is thus a breath of fresh air that seeks to rescue Stolypin from both his enemies and hagiographers
, and--by drawing imaginatively on Stolypin's surviving letters to his wife, memoranda he wrote to clarify his own thinking, and numerous candid discussions with foreign diplomats and journalists--to reject such one-sided interpretations and present a more complex portrait of Stolypin as both individual and as politician and statesman.
33] What is more, Venetian hagiographers
the mother in Maccabees) rather than by the misogyny of hagiographers
and the patriarchal church to which they belonged.
argues that a "triumphalist" account of the development of orthodoxy, first articulated by fifth-century historians and hagiographers
, has continued to distort modern perceptions of the "Arian" controversy.
That some of Margaret's hagiographers
were 'highly sceptical of the sensational and supernatural details of the story' may come as a surprise.
de Courcelles cataloguing the hagiographers
and the location of extant copies.
Unabashed, Sherman proceeded, in the words of one of his hagiographers
, to 'spread food and kindliness across Georgia's devastated regions'.
This leads to one of the best sections of the book--how Brigit's popularity spread outside of Ireland to Scotland (Saint Bride), England, and even to Rome at the very time that the male leaders of the Irish church, the bishops of Armagh, commissioned hagiographers
of their ancestral bishop Patrick to bring Brigit into the larger, male-dominated Irish church.
Dendle closes his book by reminding readers of his two main conclusions: (a) the devil in early medieval Latin and Old English texts is presented as an equal partner in the dialogic conflict between the devil and the saint; and (b) by making the devil into a flexible figure with considerable (though not ultimate) power, Anglo-Saxon hagiographers
intentionally unbind Satan and "grant him the dynamically charged unspecificity that is the source of his strength, struggling to contain him by defining him, yet at the same time allowing him to resist absolute containment or definition" (121).
She is, instead, a composite of several women in the Gospels and the fertile imaginations of the Church fathers and hagiographers
of medieval Europe.