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Il viaggio di San Felice da Cartagine in Italia e il suo ritorno. Dalla passio sancti del primo cristianesimi all'agiografia medioevale

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Adamkova I.

Listy filologické (Folia philologica)

2009

tom 132

nr 3-4

245-262

This paper analyses an early Christian martyrological text, the Passio Sancti Felicis Episcopi, with special regard to its later versions differing in the localization of the bishopis martyrdom. In the first part of the paper, the manuscript tradition is introduced and accompanied by a translation into Italian. The text depicts the martyrdom of St. Felix who suffered death in 303 in North Africa during the persecution under Diocletian, and it served as a basis for later editors who followed their own aims with newly modified versions of this narrative. The core of the paper consists of the analysis of the 'Nachleben' of the original text in context of South Italian hagiography, and it focuses on differencies between the two reworkings of the North African passio originating from Campanian Nola (the version N) and Apulian Venosa (the version V). The alterations and conscious manipulations of the original text are explained in detail, pointing out different narrative strategies used in each of the versions. Initially, the North African passio was an account of the martyr bishop who steadily refuses to deny his faith, he does not give over the Christian books and becomes an example for other members of North African church; the local versions, then, establish the saint in the Apennine Peninsula which was probably due to the translation of his relics from Carthage to Italy; finally, the late reworkings of the text set St. Felix into the context of Medieval hagiography.

MARTYROLOGICKÉ PŘÍBĚHY VE 2. A 4. KNIZE MAKABEJSKÉ A JEJICH MOŽNÝ VLIV NA ŘECKÉ KŘESŤANSKÉ MUČEDNICKÉ TEXTY

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Dudzik P.

Studia theologica

2013

tom 15

nr 2

169–183

The article compares how 2 and 4 Maccabees present stories of Jewish martyrs (Eleazar and seven brothers) and pays attention to formation of martyrological topoi in the 2 and 4 Maccabees and in early Christian marytrological narratives. The author of the 4 Maccabees accepts and expands topoi of the 2 Maccabees, but surprisingly he freely formulates them and does not accept phrases from 2 Maccabees (with one exception in 4 Macc 9,1 from 2 Macc 7,2). All motifs and topoi of the 2 and 4 Maccebees are used in the early Christian martyrological texts, but again there are no traces of acceptance of longer phrases (with the exception of Mart. Polyc. 2,3 from 4 Macc 11,26). The author of the 4 Maccabees accepts many expressions of Greek aretai terminology and he uses agonistic metaphors. The use of the word “endurance” (ὑπομονή) as the expression of virtue of the martyr in preference to other terms, as well as presence of the phrase “like a noble athlete”, seem to be innovations common both to the 4 Maccabees and to the Christian marytrological texts. Importance of the 4 Maccabees for the Christian marytrological narratives can be traced in influence of certain types of martyrs, especially of old man Eleazar and brave mother encouraging the youngest of the seven brothers. These types of martyrs exercised their influence on the narratives in Martyrium Polycarpi (especially in chapter 2) and Martyrium Lugdunensium (martyrs Potheinus, Blandina and Ponticus).