User:Olivier/Worksheet/The Christian saints of Provence

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"la tradition provençale"

There were many legends about the earliest Christians in Provence. One claimed that the bishop of Arles, Lazarus, buried at Marseille, was the same Lazarus healed by Jesus; another claimed that his sister Martha came to Provence to convert Tarascon; another popular legend claimed that Saints Mary Magdalene, Mary Salome and Mary Jacobe came to Saintes-Maries-de-la-Mer in the Camargue by boat and settled in the mountains at Sainte-Baume. A skull which is described as that of Mary Magdalene is displayed in the basilica of Saint-Maximin-la-Sainte-Baume. These legends first appeared during the Carolingian period. Relics claiming to be those of the Three Marys were discovered in the 15th century and put on display. However, there is no other historical evidence to support these legends.^[1]

According to long-standing tradition, Mary, Martha, Lazarus, and some companions, who were expelled by persecutions from the Holy Land, traversed the Mediterranean in a frail boat with neither rudder nor mast and landed at Saintes-Maries-de-la-Mer near Arles. Provençal tradition names Lazarus as the first bishop of Marseille, while Martha purportedly went on to tame a terrible beast in nearby Tarascon. Pilgrims visited their tombs at the abbey of Vézelay in Burgundy. In the Abbey of the Trinity at Vendôme, a phylactery was said to contain a tear shed by Jesus at the tomb of Lazarus. The cathedral of Autun, not far away, is dedicated to Lazarus as Saint Lazaire.

A medieval legendary account had Mary Magdalene, Mary of Jacob and Mary Salome,^[2] Mark's Three Marys at the Tomb, or Mary Magdalene, Mary of Cleopas and Mary Salome,^[3] with Saint Sarah, the maid of one of them, as part of a group who landed near Saintes-Maries-de-la-Mer in Provence after a voyage from the Holy Land. The group sometimes includes Lazarus, who became bishop of Aix-en-Provence, and Joseph of Arimathea. They settled at Saintes-Maries-de-la-Mer, where their relics are a focus of pilgrimage. The feast of the Three Marys was celebrated mainly in France and Italy, and was accepted by the Carmelite Order into their liturgy in 1342.^[4]

Saint Martha

Saint Martha

Golden Legend

According to legend, St. Martha left Judea after Jesus' death, around AD 48, and went to Provence with her sister Mary (conflated with Mary Magdalene) and her brother Lazarus. With them, Martha first settled in Avignon (now in France). The Golden Legend, compiled in the 13th century, records the Provençal tradition:

Saint Martha, hostess of our Lord Jesus Christ, was born of a royal kindred. Her father was named Syro and her mother Encharia. The father of her was duke of Syria and places maritime, and Martha with her sister possessed by the heritage of their mother three places, that was, the castle Magdalen, and Bethany and a part of Jerusalem. It is nowhere read that Martha had ever any husband nor fellowship of man, but she as a noble hostess ministered and served our Lord, and would also that her sister should serve him and help her, for she thought that all the world was not sufficient to serve such a guest.

After the ascension of our Lord, when the disciples were departed, she with her brother Lazarus and her sister Mary, also Saint Maximin [actually a 3rd-century figure] which baptized them, and to whom they were committed of the Holy Ghost, and many others, were put into a ship without sail, oars, or rudder governail, of the paynims, which by the conduct of our Lord they came all to Marseilles, and after came to the territory of Aquense or Aix, and there converted the people to the faith. Martha was right facound of speech, and courteous and gracious to the sight of the people.^[5]

The Golden Legend also records the grand lifestyle imagined for Martha and her siblings in its entry on Mary Magdalene:

Mary Magdalene had her surname of Magdala, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. And her father was named Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdala, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem, which, all these things they departed among them. In such wise that Mary had the castle Magdala, whereof she had her name Magdalene. And Lazarus had the part of the city of Jerusalem, and Martha had to her part Bethany. And when Mary gave herself to all delights of the body, and Lazarus entended all to knighthood, Martha, which was wise, governed nobly her brother's part and also her sister's, and also her own, and administered to knights, and her servants, and to poor men, such necessities as they needed. Nevertheless, after the ascension of our Lord, they sold all these things.^[6]

St. Martha in Tarascon

A further legend relates that Martha then went to Tarascon, France, where a monster, the Tarasque, was a constant threat to the population. The Golden Legend describes it as a beast from Galicia; a great dragon, half beast and half fish, greater than an ox, longer than a horse, having teeth sharp as a sword, and horned on either side, head like a lion, tail like a serpent, that dwelt in a certain wood between Arles and Avignon. Holding a cross in her hand, Martha sprinkled the beast with holy water. Placing her sash around its neck, she led the tamed dragon through the village.^[7]

There Martha lived, daily occupied in prayers and in fastings. Martha eventually died in Tarascon, where she was buried. Her tomb is located in the crypt of the local Collegiate Church.

The dedication of the Collegiate Church at Tarascon to St. Martha is believed to date from the 9th century or earlier. Relics found in the church during a reconstruction in 1187 were identified as hers, and reburied in a new shrine at that time.^[8] In the Collegiate Church crypt is a late 15th-century cenotaph, also known as the Gothic Tomb of Saint Martha. It is the work of Francesco Laurana, a Croatian sculptor of the Italian School, commissioned by King René. At its base are two openings through which the relics could be touched. It bears three low reliefs separated by fluted pilasters representing : on the left, Saint Martha and the Tarasque; in the center, Saint Mary Magdalene born aloft by the angels; on the right, Lazarus as Bishop of Marseille with his mitre and staff. There are two figures on either side: on the left, Saint Front, Bishop of Perrigueux, present at the funeral of Saint Martha, and on the right, Saint Marcelle, Martha's servant.^[9]

Lazarus of Bethany

Lazarus of Bethany

Bishop of Marseille

In the West, according to an alternative medieval tradition (centered in Provence), Lazarus, Mary, and Martha were "put out to sea by the Jews hostile to Christianity in a vessel without sails, oars, or helm, and after a miraculous voyage landed in Provence at a place called today the Saintes-Maries."^[10] The family is then said to separate and go in different parts of southeastern Gaul to preach; Lazarus goes to Marseilles. Converting many people to Christianity there, he becomes the first Bishop of Marseille. During the persecution of Domitian, he is imprisoned and beheaded in a cave beneath the prison Saint-Lazare. His body is later translated to Autun, where he is buried in the Autun Cathedral, dedicated to Lazarus as Saint Lazare. However, the inhabitants of Marseilles claim to be in possession of his head which they still venerate.^[10]

Pilgrims also visit another purported tomb of Lazarus at the Vézelay Abbey in Burgundy.^[11] In the Abbey of the Trinity at Vendôme, a phylactery was said to contain a tear shed by Jesus at the tomb of Lazarus.^{[citation needed]}

The Golden Legend, compiled in the 13th century, records the Provençal tradition. It also records a grand lifestyle imagined for Lazarus and his sisters (note that therein Lazarus' sister Mary is conflated with Mary Magdalene):

Mary Magdalene had her surname of Magdalo, a castle, and was born of right noble lineage and parents, which were descended of the lineage of kings. And her father was named Cyrus, and her mother Eucharis. She with her brother Lazarus, and her sister Martha, possessed the castle of Magdalo, which is two miles from Nazareth, and Bethany, the castle which is nigh to Jerusalem, and also a great part of Jerusalem, which, all these things they departed among them. In such wise that Mary had the castle Magdalo, whereof she had her name Magdalene. And Lazarus had the part of the city of Jerusalem, and Martha had to her part Bethany. And when Mary gave herself to all delights of the body, and Lazarus entended all to knighthood, Martha, which was wise, governed nobly her brother's part and also her sister's, and also her own, and administered to knights, and her servants, and to poor men, such necessities as they needed. Nevertheless, after the ascension of our Lord, they sold all these things.^[12]

Mary of Bethany

Mary of Bethany

Mary Magdalene

Mary Magdalene

High Middle Ages

Starting in early High Middle Ages, writers in western Europe began developing elaborate fictional biographies of Mary Magdalene's life, in which they heavily embellished upon the vague details given in the gospels.^[15][16] Stories about noble saints were popular during this time period;^[15] accordingly, tales of Mary Magdalene's wealth and social status became heavily exaggerated.^[17][16] In the tenth century, Odo of Cluny (c. 880 – 942) wrote a sermon in which he described Mary as an extraordinarily wealthy noblewoman of royal descent.^[18] Some manuscripts of the sermon record that Mary's parents were named Syrus and Eucharia^[19] and one manuscript goes into great detail describing her family's purported land holdings in Bethany, Jerusalem, and Magdala.^[19]

The theologian Honorius Augustodunensis (c. 1080 – c. 1151) embellished this tale even further, reporting that Mary was a wealthy noblewoman who was married in "Magdalum",^[19] but that she committed adultery, so she fled to Jerusalem and became a "public sinner" (vulgaris meretrix).^[19] Honorius mentions that, out of love for Jesus, Mary repented and withdrew into a life of quiet isolation.^[19] Under the influence of stories about other female saints, such as Saint Mary of Egypt and Saint Pelagia,^[19] painters in Italy during the ninth and tenth centuries gradually began to develop the image of Mary Magdalene living alone in the desert as a penitent ascetic.^[19][20] This portrayal became so popular that it quickly spread to Germany and England.^[19] From the twelfth century, Abbot Hugh of Semur (died 1109), Peter Abelard (died 1142), and Geoffrey of Vendome (died 1132) all referred to Mary Magdalene as the sinner who merited the title apostolorum apostola (Apostle to the Apostles), with the title becoming commonplace during the twelfth and thirteenth centuries.^[21]

In western Europe, elaborate and conflicting legends began to develop, which claimed that Mary Magdalene had travelled to southern France and died there.^[22] Starting in around 1050, the monks of the Abbey of la Madaleine, Vézelay in Burgundy claimed to have discovered Mary Magdalene's actual skeleton.^[23][14] At first, the existence of the skeleton was merely asserted,^[14] but, in 1265, the monks made a spectacular, public show of "discovering" it^[14] and, in 1267, the bones were brought before the king of France himself, who venerated them.^[14] On December 9, 1279, an excavation ordered by Charles II, King of Naples at Saint-Maximin-la-Sainte-Baume, Provence, led to the discovery of another purported burial of Mary Magdalene.^[13][14] The shrine was purportedly found intact, with an explanatory inscription stating why the relics had been hidden.^[24] Charles II commissioned the building of a new Gothic basilica on the site and, in return for providing accommodation for pilgrims, the town's residents were exempt from taxes.^[25] Saint-Maximin-la-Sainte-Baume gradually displaced Vézelay in popularity and acceptance.^[24]

The most famous account of Mary Magdalene's legendary life comes from The Golden Legend, a collection of medieval saints stories compiled in around the year 1260 by the Italian writer and Dominican friar Jacobus de Voragine (c. 1230 – 1298).^[26][14][27] In this account, Mary Magdalene is, in Ehrman's words, "fabulously rich, insanely beautiful, and outrageously sensual",^[26] but she gives up her life of wealth and sin to become a devoted follower of Jesus.^[26][28] Fourteen years after Jesus's crucifixion, some pagans throw Mary, Lazarus (who, in this account, is her brother due to her conflation with Mary of Bethany), and two other Christians named Maximin and Cedonius onto a rudderless boat in the Mediterranean Sea to die.^[26][27] Miraculously, however, the boat washes ashore at Marseille in southern France.^[26][27] Mary persuades the governor of the city not to offer sacrifices to a pagan god^[26] and later persuades him to convert to Christianity after she proves the Christian God's power by successfully praying to Him to make the governor's wife pregnant.^[26][27] The governor and his wife sail for Rome to meet the apostle Peter in person,^[26] but their ship is struck by a storm, which causes the wife to go into labor.^[26] The wife dies in childbirth and the governor leaves her on an island with the still-living infant at her breast.^[26] The governor spends two years with Peter in Rome^[26] and, on his way home, he stops at the same island to discover that, due to Mary Magdalene's miraculous long-distance intercession, his child has survived for two years on his dead mother's breast milk.^[29] Then the governor's wife rises from the dead and tells him that Mary Magdalene has brought her back.^[30] The whole family returns to Marseille, where they meet Mary again in person.^[30] Mary herself spends the last thirty years of her life alone as a penitent ascetic in a cave in a desert in the French region of Provence.^{[31][27][32][33][34]} At every canonical hour, the angels come and lift her up to hear their songs in Heaven.^[27] On the last day of her life, Maximin, now the bishop of Aix, comes to her and gives her the Eucharist.^[27] Mary cries tears of joy^[27] and, after taking it, she lies down and dies.^[27] De Voragine gives the common account of the transfer of Mary Magdalene's relics from her sepulchre in the oratory of Saint Maximin at Aix-en-Provence to the newly founded Vézelay;^[35] the transportation of the relics is entered as undertaken in 771 by the founder of the abbey, identified as Gerard, Duke of Burgundy.^[36]

The monk and historian Domenico Cavalca (c. 1270 – 1342), citing Jerome, suggested that Mary Magdalene was betrothed to Saint John the Evangelist: "I like to think that the Magdalene was the spouse of John, not affirming it... I am glad and blythe that St Jerome should say so".^[37] They were sometimes thought to be the couple at the Wedding at Cana, though the Gospel accounts say nothing of the ceremony being abandoned. In the Golden Legend, De Voragine dismisses talk of John and Mary being betrothed and John leaving his bride at the altar to follow Jesus as nonsense.^[36]

The cultus of Mary Magdalene

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The little town of Saint-Maximin-la-Sainte-Baume was transformed by the well-published discovery on 12 December 1279, in the crypt of Saint-Maximin, of a sarcophagus that was proclaimed to be the tomb of Mary Magdalene, signalled by miracles^[38] and by the ensuing pilgrim-drawing cult of Mary Magdalene and Saint Maximin, that was assiduously cultivated by Charles II of Anjou, King of Naples. He founded the massive Gothic Basilique Ste. Marie-Madeleine in 1295; the basilica had the blessing of Boniface VIII, who placed it under the new teaching order of Dominicans.

The founding tradition held that relics of Mary Magdalene were preserved here, and not at Vézelay,^[39] and that she, her brother Lazarus, and Maximin, a 3rd-century martyr who was now added to earlier lists of the Seventy Disciples, fled the Holy Land by a miraculous boat with neither rudder nor sail^[40] and landed at Saintes-Maries-de-la-Mer, in the Camargue near Arles.

She then came to Marseille and converted the local people. Later in life, according to the founding legend, she retired to a cave in the Sainte-Baume mountains. She was buried in Saint-Maximin, which was not a place of pilgrimage in early times, though there is a Gallo-Roman crypt under the basilica. Sarcophagi are shown, of St Maximin, Ste. Marcelle, Ste. Suzanne and St. Sidoine (Sidonius) as well as the reliquary, which is said to hold the remains of Mary Magdalene. Genetic testing of some of the hairs in the reliquary confirmed that it was the hair of a woman of possible Jewish ancestry, but do not confirm the identity of the source of the hair ^[41].

Construction of the basilica, begun in 1295, was complete as to the crypt when it was consecrated in 1316. In it were installed a Gallo-Roman funerary monument—of the 4th century in fact—and four marble sarcophagi, whose bas-reliefs permit a Christian identification.

The Black Death in 1348, which carried away half the local population, interrupted the building campaign, which was not taken up again until 1404, but found the sixth bay of the nave complete by 1412. Work continued until 1532, when it was decided to leave the basilica just as it was, without a finished west front or portal or belltowers, features that it lacks to this day. The plan has a main apse flanked by two subsidiary apses. Its great aisled nave is without transept. The nave is flanked by sixteen chapels in the aisles.

Mary Magdalene tradition

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The French tradition of Saint Lazare of Bethany is that Mary Magdalene, her brother Lazarus, and Maximinus, one of the Seventy Disciples and some companions, expelled by persecutions from the Holy Land, traversed the Mediterranean in a frail boat with neither rudder nor mast and landed at the place called Saintes-Maries-de-la-Mer near Arles. Lazarus came to Marseille and converted the whole of Provence. Magdalene is said to have retired to a cave on a hill by Marseille, La Sainte-Baume ("Holy Cave", baumo in Provençal), where she gave herself up to a life of penance for thirty years. The cave is now a Christian pilgrimage site.

Sainte Marcelle

Saint Martha's servant.

Saintes-Maries-de-la-Mer

Saintes-Maries-de-la-Mer

Saintes-Maries-de-la-Mer, an ancient town in the marshes of the Camargue, where the Rhône River meets the Mediterranean Sea, is named for two Marys — in French, Ste. Marie Jacobé and Ste. Marie Salomé — who are closely linked to Jesus in the gospels.1 The designation “de-la-mer” (of the sea) derives from a medieval tradition that after Jesus’ death the two Marys traveled across the sea by boat and lived in the Camargue the rest of their lives, helping to bring Christianity to France. ^[42]

The three saints Mary Magdalene, Mary Salome and Mary of Clopas are believed to be the women who were the first witnesses to the empty tomb at the resurrection of Jesus. After the Crucifixion of Jesus, the Marys were said to set sail from Alexandria, Egypt with their uncle Joseph of Arimathea. According to a longstanding French legend, they either sailed to or were cast adrift - arriving off the coast of what is now France, at "a sort of fortress named Oppidum-Râ". The location became known as Nôtre-Dame-de-Ratis (Our Lady of the Boat - Râ being used in ratis, or boat) (Droit, 1963, 19). The name was later changed to Notre-Dame-de-la-Mer. In 1838, it was changed to Les Saintes-Maries-de-la-Mer.

Saint Sarah

Saint Sarah

According to various legends, during a persecution of early Christians, commonly placed in the year 42, Lazarus, his sisters Mary and Martha, Mary Salome (the mother of the Apostles John and James), Mary Jacobe and Maximin were sent out to sea in a boat. They arrived safely on the southern shore of Gaul at the place later called Saintes-Maries-de-la-Mer. In some accounts Sarah, a native of Upper Egypt, appears as the black Egyptian maid of one of the Three Marys, usually Mary Jacobe.^[43]

Though the tradition of the Three Marys arriving in France stems from the high Middle Ages, appearing for instance in the 13th century Golden Legend, Saint Sarah makes her first appearance in Vincent Philippon's book The Legend of the Saintes-Maries (1521), where she is portrayed as "a charitable woman that helped people by collecting alms, which led to the popular belief that she was a Gypsy." Subsequently, Sarah was adopted by Romani as their saint.^[44]

Another account has Sarah welcoming the Three Marys into Gaul. Franz de Ville (1956) writes:

One of our people who received the first Revelation was Sara the Kali. She was of noble birth and was chief of her tribe on the banks of the Rhône. She knew the secrets that had been transmitted to her... The Rom at that period practiced a polytheistic religion, and once a year they took out on their shoulders the statue of Ishtari (Astarte) and went into the sea to receive benediction there. One day Sara had visions which informed her that the Saints who had been present at the death of Jesus would come, and that she must help them. Sara saw them arrive in a boat. The sea was rough, and the boat threatened to founder. Mary Salome threw her cloak on the waves and, using it as a raft, Sarah floated towards the Saints and helped them reach land by praying.^[45]

Maximinus of Aix

Maximinus of Aix

Saint Maximinus of Aix (French: Maximin d'Aix) was the (legendary) first bishop of Aix-en-Provence in the 1st century.

According to his legend, he was the steward of the family at Bethany and one of the seventy-two disciples of Jesus.^[46] He accompanied Lazarus, Martha and Mary on their flight. He began the evangelisation of Aix-en-Provence together with Mary Magdalene.^[47] He was visited by Saint Alexander of Brescia and strengthened his faith.

He is traditionally named as the builder of the first church on the site of the present Aix Cathedral.

Mary Magdalene later left him to continue his apostolate alone when she withdrew to the solitude of a cave, which later became a Christian pilgrimage site Sainte-Baume. On the day she knew she was to die she descended into the plain so that Maximinus could give her communion and arrange her burial. Her sarcophagus is now at the Basilica of St Mary Magdalene at Saint-Maximin-la-Sainte-Baume, along with that of Sidonius, Marcelle, Suzanne and Maximinus, after whom the place was subsequently named.

He died on 8 June, now the day of his feast. In the 3rd or 4th century his remains were placed in a sarcophagus.

Celidoine

Joseph of Arimathea

Joseph of Arimathea

Writers

Jacques Lefèvre d'Étaples

Jacques Lefèvre d'Étaples

His De Maria Magdalena et triduo Christi disceptatio (1517), which argued that Mary the sister of Lazarus, Mary Magdalene and the penitent woman who anointed Christ's feet were different people, provoked violent controversy and was condemned by the Sorbonne (1521) and Saint John Fisher.^[48][49]

Jean de Launoy

Jean de Launoy

La même année (1641), il démonta aussi la légende de la venue en Provence de saint Lazare et de ses sœurs Marthe et Marie-Madeleine : Dissertatio de commenticio Lazari & Maximini, Magdalenæ & Marthæ in Provinciam appulsu, ce qui suscita également de multiples ripostes ; le Parlement d'Aix décréta le 17 mars 1644 l'interdiction des ouvrages du père de Launoy sur la question.

• De Commentitio Lazari et Maximini, Magdalenae et Marthae in Provinciam appulsu (1641)

Jean-Baptiste Guesnay

Jean-Baptiste Guesnay

Argued with Jean de Launoy.

Étienne-Michel Faillon

Étienne-Michel Faillon

Wrote in favor of the Provencal tradition.

• Monuments inédits sur l'apostolat de sainte Marie-Madeleine en Provence et sur les autres apôtres de cette contrée : saint Lazare, saint Maximin, sainte Marthe et les saintes Maries Jacobé et Salomé. J.-P. Migne, 1848

See also

• Jesus at the home of Martha and Mary
• Myrrhbearers
• The Three Marys

Further reading

• Victor Saxer. Le Culte de Marie Madeleine en Occident (1959) [1]
• Jansen, Katherine Ludwig (22 July 2001). The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages. Princeton University Press. ISBN 9780691089874.
• Marie Madeleine dans la mystique, les arts et les lettres: actes du colloque international, Avignon, 20-21-22 juillet 1988. Georges Duby, Charles Pietri. Editions Beauchesne, 1989. ISBN 9782701011868 [2]
  • Aspects exégétiques et historiques
    • Michel Join-Lambert - Marie-Madeleine. Introduction exégétique
    • Dominique Iogna-Prat - "Bienheureuse polysémie". La Madeleine du Sermo in veneratione Sanctae Mariae Magdalenae attribué à Odon de Cluny (Xè siècle)
    • Mgr Victor Saxer - Les origines du Culte de Marie-Madeleine en Occident
    • Bernard Montagnes - Saint Maximin foyer d'une création hagiographique. Le "liber miraculorum beate Marie Magdalene"" (1315)
    • Guy Lobrichon - La Madeleine des Bourguignons aux XIè et XIIè siècles
    • Michel Feuillas - La Controverse magdalénienne au milieu du XVIIè siècle. Ripostes provençales à Jean de Launoy [3]
  • Traditions hermétiques et mystiques
    • Paulette Duval - Parallélisme entre un archétype féminin dans l'alchimie grecque et arabe et la figure de Marie-Madeleine
    • Joseph Beaude - L'Elévation sur Sainte-Madeleine du Cardinal de Bérulle et la mystique du XVIIè siècle
    • Jean-pierre Laurant - De Marie-Madeleine au Messie féminin dans la littérature occultiste du XIXè siècle
    • Jacqueline Kelen - Marie-Madeleine ou la lumière de l'amour
• Boutry, Philippe; Fabre, Pierre Antoine; Julia, Dominique (2009). Reliques modernes: cultes et usages chrétiens des corps saints des Réformes aux révolutions. Vol. 1. Éditions de l'École des hautes études en sciences sociales. ISBN 9782713221743.

References

External links

• http://www.mariemadeleine.fr/