Nach Rom Gehen. Monastische Reisekultur von der Spätantike bis in die Neuzeit (Itinera Monastica III), 2020
Peregrinatio is a key-word for a conference about the “monastische Reisekultur im Mittelalter”; i... more Peregrinatio is a key-word for a conference about the “monastische Reisekultur im Mittelalter”; it means either “walking across the land” (from latin: per ager) or most of all “monastic life or living like a monk” (Du Cange). I’m going to tell you about the travel that latin abbot Eugippius described in the end of his hagiographical work, called Vita sancti Severini (VS -511 A.D. – BHL 7656). This author used the item “peregrinatio” only in VS 44,7, when he told about the migration of the most among religious men and rich landowners from Noricum to Italia, in a long funeral procession with Severinus’s relics. Which meaning did Eugippius give to this migration? Probably he wish to convey an economic and social value to the transformation of a frontier, but above all own theological thought [cp. VS 40,4 ; Exod. 6,13]. This peregrinatio began in 488 and it’s sustained by the highest ecclesiastical hierarchy; the development of a worship is promoted like a way for religious association and creation of new Christian communities. It’s possible to pick out like models for Eugippius’s narration: Venantius Fortunatus (praefatio carm.), Biblia (Gen. 12,1; 23,4), Augustinus (De Cantico Exodi); Sulpicius Severus (Ep. 3,21 – Vita Martini). We have also to wonder about purposes of late antique hagiographical texts; they devoted main attention to miracula post mortem and to adventus of relics, so the travel’s description is kept on background and it becomes most significant the translation of a relic from a place to another one as a transmission of religious authority. Eugippius was a forerunner of the Carolingian tradition, when abbots were purchasers to the relics’ translations, across long ways. They used the memory of saint like an element of prestige creating new monastic institutions. However I’ve tried to select topographical items into the Vita Severini and material evidences in Italy to find places where monastic worship with regard to Severinus is built up. The first possible route is the ancient road called “via Claudia Augusta” across Venetia et Histria with an account of Severinus’s cult into the Benedictine abbey in Montemaria of Burgusio (Malles –Bz). Then we can find others evidences in the neighbourhood of S. Marino and wholly into the region of the Marches, where the hagiographical legend of Severinus of Septempeda is written. Carrying on this travel the road via Flaminia was of great importance; Sidonius Apollinaris gave us an evocative description of this way and just in Umbrian territory there are others ecclesiastical buildings to confirm Severinus’s worship. Before triumphal goal in Lucullanum probably the procession crossed Latium; pope Gregorius Magnus wrote letters which demonstrate devotion for Severinus. The end and the main aim of Eugippius’s work is the monasterium sancti Severini (VS 46,6): the major purpose also of this peregrinatio.
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Books by Elena Gritti
The work includes examples of historical research that have made fruitful use of the prosopographic methodology, covering a broad chronological span: from Greek classicism to the present day.
dell’antico mondo romano, visse Severino. La sua Vita agiografica
– opera del discepolo Eugippio nel 511 - si conclude con un
lungo cammino che dall’Austria tardo antica conduce verso il sud
Italia, dove saranno accolte le spoglie di Severino.
La ricerca di Elena Gritti non si limita a inquadrare il testo e la
personalità del protagonista in una prospettiva di “agiografia odeporica”,
ma attraverso tracce iconografiche e toponomastiche
ancora oggi visibili nel territorio dell’antica provincia del Norico,
offre agli studiosi elementi di novità, dovuti a una ragionata analisi
sul significato del tardo antico in aree limitari dell’Impero romano
e a fronte dell’operato di individualità carismatiche.
Il testo agiografico viene opportunamente contestualizzato nella
storia del territorio per cogliere l’evoluzione del tessuto socio-politico
locale.
Different human and social categories - officials, soldiers, merchants, gladiators, doctors, clerics, and especially bishops, diacons, pilgrims in Late Antiquity - were engaged in this cultural and historic interchange between Western and Eastern societies.
This research regards Transpadana as a specific historical and cultural context (lato sensu corresponding to present Lombardia), whereas with Oriens the great district, inclusive of every ancient dioecesis which was fixed in 395 (pars Orientis), is meant.
My analysis is focused on the age between emperor Trajan's imperium (98-117 CE) and Pope Gregory the Great’s death (604 CE).
Many different sources concur to the development of the analysis: epigraphical and numismatic collections, collections of letters and universal chronicles, acts of ecclesiastical councils, Latin and Greek historiography etc. The contribution of onomastic studies is unavoidable.
The book will be divided in two volumes - this is the first one. In total 140 people are considered (t. I: 72, t. II: 68).
Each individual entry includes name, chronology, career or status, biographical details, indexes and specific bibliography.
Papers by Elena Gritti
concerning Christianity; however, Fundanus’ reaction to the rescript has never been sufficiently examined. This prosopographical study of his network of acquaintances and philological analysis of the works describing him could help further delineate the political-religious situation in the Near East in the first two imperial centuries.
It seems legitimate, therefore, to ask a few questions: the initial destination of Gerontius’ journey was not accidental, what is the significance of the journey in Sozomenus’ brief biographical notes on a semi-unknown deacon from Milan and later even bishop? In the paper I am proposing I will try to provide an answer to these questions.
Honorius and Pope Innocentius I, in order to meet Arcadius, Emperor’s brother, asking for a review of Iohannes Chrysostomus’ condemnation. Chrysostomus, Archbishop of Constantinople in 398 ce, developed struggles against Arians and was really strict against of abuse of authority by both ecclesiastical and political leaders ; so Theophilus, the Patriarch of Alexandria, and Eudoxia, wife of Emperor Arcadius, were able to condemn him to exile in Armenia and then on the bank to Pontus Euxeinos. Palladius, a monk, disciple and hagiographer of Iohannes Chrysostomus, wrote a dialogue about the life of his spiritual teacher, where he described different stages of the travel of western and eastern religious men. They were stopped by army officers before Thessalonica, not long after they were allowed to sail along the Aegean Sea. Nevertheless they were not able to reach Constantinople without having sustained imprisonments in specific places (Pallad. dial. iv 14-28), in particular, one of them suggests a supplementary analysis compared to previous studies : ‘ta Biktoros proasteia’, the suburb of
Victor. This paper examines Victor’s identity again, considering his possible relationship with John Chrysostom. Ambassadors failed their aim and they had to come back to Italy, Chrysostomus was exiled, however he kept alive the correspondence with the Western Church.
from ancient Bergomum. The aim is the analysis of the types of glasses of bunch grapes shaped.
According to the spread of these glasses and the find of a sample in Bergamo, this paper offers a possible case study of trade channels between the Levant, the first area of production of these samples, and northern Italy.