Enzo LUCCHESI. Un fragment bohaïrique du Martyre d’Isidore et Sané.
Xavier LEQUEUX. Le martyr Pamoun: une nouvelle victime d’Apellianos ? À propos de POxy 4759.
Paulette L’HERMITE-LECLERCQ. Un hagiographe face aux critiques. Le recueil des miracles de S. Liesne de Melun (1136).
St. Leontius (Liesne) is one of the two patron saints of Melun. He is commemorated as a confessor in two ninth-century martyrologies but in which century did he live ? No Vita of him has been traced but a collection of his miracles was compiled in 1136 by Gautier, a monk of the Benedictine monastery of Saint-Père, which owned the patronage of the church of St. Leontius. The author strongly insists that the saint had been a priest and not a bishop as some citizens of Melun claimed. This collection of miracles, which was partly used in the 17th cent., disappeared in the 19th cent. However, a copy was made by the Maurists and has been found in the Bibliothèque Nationale at Paris and is published here for the first time.
Jean-Marie Sansterre. Avant que le Crucifié ne «parle» à S. François: les mentions de crucifix parlants antérieurs à celui de San Damiano à Assise.
The article is devoted to texts which mention talking crucifixes prior to the famous miracle of the cross of Saint Damianus at Assisi which is related by Thomas of Celano in his second Vita of St. Francis (1246-1247). It deals principally with crucifixes which are considered to have actually spoken and not with dreams about speaking crucifixes. The earliest account is of a crucifix of the Niedermünster convent at Regensburg which is related in the Vita Erhardi episcopi Bavarici (BHL 2590) written between 1054 and 1073. It goes back to a tradition of 973-994 and is thus relatively close to the first known miracle of a crucifix (921). It therefore did not take long before speaking became a part of the manifestations of Christ’s miraculous presence in his images. However, Thomas of Celano’s account marks a new stage by its stress on the personal relation of the crucified Lord with the saint whom he is addressing.
Bernard OUTTIER. Les pérégrinations d’une exhortation dans l’Orient chrétien. .
Anders FRÖJMARK. Ad portum non precogitatum. The Homecoming of the Birgitta Relics to Sweden (1374).
Malgré son long séjour en Italie, Ste Brigitte de Suède considéra toujours la Suède comme sa terre d’origine et voulut être enterrée dans le monastère de Vadstena, alors en construction. Des membres de son entourage à Rome transportèrent sa dépouille d’Italie en Suède: ayant quitté Rome en décembre 1373, ils arrivèrent à Vadstena en juillet 1374. Selon un récit de miracle contemporain, alors que le groupe traversait la Mer Baltique et qu’il avait appris que la guerre faisait rage en Suède, des doutes survinrent à propos du port dans lequel il fallait aborder. Cet article contribue assurément au débat scientifique en cours sur l’identification de ce port. La partie finale de cette étude cherche à déterminer quelle est la sainte désignée sous le nom de «sainte Brita» dans une source du XVIe s. comme patronne d’une chapelle située dans le port de Sikavarp, dans l’île d’Öland.
Bernard JOASSART. Lettres du jésuite Pierre Poussines à Bolland, Henschen, Papebroch et Janning.
Robert GODDING. Italia hagiographica (VIII). Chronique d’hagiographie italienne.
Bulletin des publications hagiographiques.