Monthly Archives: November 2015

The Miracle of Pea Removal

I just ran across an interesting academic book, The Life and Afterlife of St. Elizabeth of Hungary. (The roses in the lap one. Died in AD 1231.)

The cool bit is that the book includes an English translation of all the depositions on posthumous miracles received by the papal canonization commission investigating St. Elizabeth. There are tons of people healed from insanity, paralysis, sickness, etc. A cross-section of society testifies, as well as both men and women, and sometimes there were so many eager witnesses that the commission members had to write down the testimony of only the most relevant ones.

But there is also Mahtild of Marburg, whose mother Gertrud testified in 1233 about her miracle of pea removal (along with her kids who were involved, and four of the neighbor women).

At the age of three, Mahtild had put a pea in her ear.

Nobody could get it out, although many people tried. (Presumably it started out as a dried pea, or it mummified in the ear.) Eventually, poor Mahtild was so traumatized that she would flinch, cry, and run away if anybody came near her, for fear that they’d start trying to dig out the pea with yet another twig or reed. After many years of this, Mahtild’s ear began to grow over the pea, until the passage was almost entirely blocked.

In desperation, Gertrud took Mahtild to the church where then-Blessed Elizabeth was buried. Gertrud knelt and poured out her desperate prayers, then ordered her older son Heinric to try digging out the pea with a reed, for the umpteenth time.

The boy happily announced that he didn’t have to, as the pea had popped out all by itself, before he could even get near Mahtild’s ear.

I love this miracle. It’s such a timeless human mishap, and there’s such a great happy ending.

So if you ever have a problem with your kid putting beans up his nose, I guess there’s a patron saint for legumes stuck into facial orifices!

St. Elizabeth of Hungary, pray for us!

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Landscape with Two Saints, by Lisa M. Bitel

Lisa M. Bitel is a pretty well-known scholar. She focuses on the women’s side of medieval Irish history, but she’s not so feminist that her brain falls out. In Landscape with Two Saints, she compares St. Genovefa (better known as Genevieve), a Gaulish patron saint of Paris from the earliest days of the Frankish kings, with St. Brigid, the Irish abbess who founded the vast but now vanished monastic community of Kildare. We don’t have much left of the relics or community of either saintly lady, thanks to the rigors of history; and yet, they are still important to the faithful. Bitel follows both their history and the devotion to them, down to the present day.

It’s one of those books where it’s really worthwhile to check out the bibliography of primary sources, and there are some very nice maps and diagrams. She’s not Catholic or Christian (her foreword wryly notes that her kids say they’ve visited more churches than any other Jewish kids alive), but she doesn’t take a hostile or twisted view of saints and devotees. She also presents some very iconoclastic, but not crazy, research by other medieval/Irish/French scholars.

1. There is some evidence that St. Brigit’s popularity led to various minor pre-Christian human heroes named “Brig” and “Brigit” being given much more attention in medieval poetry about pre-Christian Ireland. We don’t hear anything about any goddesses named Brigit until the 9th century, and some scholars now think she may have been made up, or derived from some of the wilder saint fairy tales going around. So actually, we hear about the goddess Brigit today because of the saint, not the other way around.

2. There is a lot of evidence that the circling paths, etc. taken by Irish devotees at Irish holy wells and shrines are not derived from pagan custom. Rather, they are an imitation of the prayer-paths and processional ways used by pilgrims and church visitors when visiting various altars, pictures, statues, graves, etc., both on the way to and within local or basilica churches. (Much as one follows the Stations of the Cross in imitation of the Stations of the Via Dolorosa in Jerusalem.) When shrine churches and parish churches were knocked down, people found an alternate Christian way to do things.

3. Customs like offering St. Brigid milk by leaving it outside on her feastday, or having things blessed by her or other saints by leaving them out on their feastdays or the evening of them, are apparently also a case of “no church to go to, no priest that can get here.” Again, the only reason they “look pagan” is because the English had outlawed the priests and knocked down the parish church. It is a lay spirituality of necessity, trusting that God and the saints will overcome the malice of man. (And of course, inside towns, people did start asking priests for blessings for the same things, or offering the same things as offertory gifts or tithes, when the priests were able to come back. But it took a while for Ireland to have enough parish priests to handle country parishes, and some priests were too “modern” to be comfortable with giving blessings or taking alms in such an old-fashioned style. So often people just kept doing it the old way.)

4. St. Genevieve kicked butt. Basically she was a minor noblewoman, not particularly rich, but known to be both pious and a prophetess. She built the first church of St. Denis and successfully prayed that the Huns wouldn’t get to Paris, among other things. In the dangers of the time and in the absence of anybody more charismatic (in either sense) among the local bishops, she seems to have run a lot of stuff in her capacity as church lady extraordinaire. The only time she was a shepherdess was when she was a little kid living with her minor noble family in Nanterre.

5. We just passed the day of one of her feasts (in Paris), the Feast of the Miracle of the Ardents (or Burning Ones, Feverish Ones). Back in 1130, Parisians suffered an epidemic of a terrible fever, which at the time was called Sacred Fire. (It may have been ergotism from bad rye.) Nothing helped and many died, until the relics of St. Genevieve were brought across the river to a church of the Virgin Mary on November 26. Suddenly all but two or three of the sufferers were healed. Pope Innocent II instituted the feast in 1131 during a papal visit, although it was initially under the title “The Excellence of the Blessed Virgin Mary.” Locals grumbled about this, and the name soon changed to give credit to the local girl. 😉

6. St. Genevieve’s prayers saved Paris from the Huns, from the fever, and from a great flood of the Seine. That’s why a lot of river towns are named St. Genevieve. She was also the Bourbons’ favorite patron when family members were sick, which was why the French revolutionaries tried and convicted her as a counter-revolutionary. (And that’s why most of her relics are at the bottom of the Seine.) She is still a patron saint of both Paris and all of France, and has fallen into undeserved obscurity among us moderns. (Although there’s a nice French webpage about her.) Her feastday is January 3.

7. There were a lot of interesting tidbits about the Gaulish language and the naming of French places. Given how much crazy stuff gets said about anything vaguely Celt-related, it’s nice to have some safe references to rely on. (And btw, “Genovefa” is Germanic/Frankish for “kin/kind/race” + “woman”, and means something like “clanswoman.” The French spelling “Genevieve” was the subject of much medieval French wordplay that took the name to mean something like “living spirit” or “spirit of life.”)

8. Bitel lists some Roman-government itineraries and maps that we have from the “Dark Ages.” She also talks about a useful list of all the government offices that were still being assigned to people in Gaul at that time (Notitia Dignitatum in translation, and Seeck’s edition in Latin along with links of interest). Bitel says a lot of interesting stuff about Christian “Romanitas” and how it was preserved in the new decentralized Europe, as well as how it was carried to places like Ireland that had never been Roman or Christian.

9. “Vowess” was the descriptive word for any woman living under vows of chastity/celibacy but living at home (her own home, her family’s, whatever). Since they were vowed not to marry, this provided protection from family pressure that even canonesses and nuns didn’t always get. The old idea of consecrated widows and virgins who weren’t nuns seems to have been folded into the vocation of vowess. Here’s an article with a nice tomb rubbing.

10. The subtitle of the book is “How Genovefa of Paris and Brigid of Kildare Built Christianity in Barbarian Europe.” Um. Yeah. That’s about the only thing that this book doesn’t tell you. I blame the publishers.

11. There’s actually a recent historical novel that was written about all the stuff happening in the France of St. Genovefa and King Clovis/Chlodovech. It’s called Centurion’s Daughter, and it’s by Justin Swanton. Don’t know if it’s any good, but it sure looks interesting.

St. Genevieve, pray for Paris!

St. Brigid, pray for us!

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Helena Rubinstein: Tough Entrepreneur

I’m not into makeup. But this is a good long article about one of the twentieth century’s great makeup mavens.

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“It’s a Mystery” Doesn’t Mean You Stop Thinking about It

A fitting thought, with Advent almost here….

“Insert yourself into this secret between both the One Unbegotten God and the One Only-begotten God!

“Dive into the hidden place of this unimaginable Nativity!

“Start out, run forward, keep going!

“Even though I know you won’t get there, I will congratulate you for what you will accomplish. For one pursues the infinite things with dutiful tenderness; and even if one never catches up to them, one still will profit from having gone out.”

“….insere te in hoc secretum, et inter unum ingenitum Deum, et unum unigenitum Deum, arcano te inopinabilis nativitatis immerge.

“Incipe, procurre, persiste:

“etsi non perventurum sciam, tamen gratulabor profecturum. Qui enim pie infinita persequitur, etsi non contingat aliquando, tamen proficiet prodeundo.”

St. Hilary of Poitiers, De Trinitate, lib. II, c. 10.

“Incipe, procurre, persiste!” seems like a great motto.

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The Best Reader

“For the best reader is one who can look for the meaning of what is said in what is said, rather than what he imposes on it; and who can take that meaning rather than bring in his own; who can pick up what is seen to be contained in the words, rather than what he presumed to have understood them to contain before reading them.”

St. Hilary of Poitiers, De Trinitate, lib. I, c. 18.


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An Excellent Ballad Retelling of a Classic Cautionary Tale

Here’s another example of Northern Soul:

Al Wilson, “The Snake”.

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What That Thing Is You Didn’t Get about UK Music

From the late 1960’s and all the way into the 1980’s, there was a large group of UK dance clubs (mostly in Northern England) which tended to play Motown music by groups that had been obscure in the US and UK, but which gained a second life through DJ’s. This influenced a lot of UK musicians (like Steve Winwood and Robert Plant) and thus created a lot of new soul music over there, which was also played in the clubs.

The movement was called Northern Soul. Yet most of the US musicians who were part of it probably never knew it….

But here’s one example: Gloria Jones’ 1964 song “Tainted Love” became a big UK hit in the 1970’s, and the singer ended up appearing with UK groups like T. Rex. (She married one of the members… awwww!) The song was covered in the UK by Soft Cell in 1982, and eventually came back to the US that way. (Although the original apparently appears on one of the Grand Theft Auto San Andreas radio stations.) It has now been covered by many groups, thanks to those UK dancehall DJ’s.

A Northern Soul article by UK folks with YouTube song references.

There are many YouTube playlists with very pleasant and interesting songs, if you search for “Northern soul.”

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