Literatuurstudie Priscillianus & Mondoñedo
Ergens meen ik gelezen te hebben dat Priscillianus van Trier naar Mondoñedo is gebracht. Naar aanleiding van “ Re: are St. James' relics really held in Santiago's cathedral 
by TerryB on August 26th, 2011, 3:16 pm: ‘As a blunt, down to earth Yorkshireman, I do like to know what is what! So, I have done some digging around as well as reading through the book by Henry Chadwick, recognised as an authority on early church history. As far as possible I have verified these 'facts' from his primary sources available on the web (I do not have a Reader's Card for the Bodliean Library!) and I believe they are a reasonable statement of what we know about the historical Priscillian. I have put fuller details, quotes from primary sources and futher reading on the web at:-‘ http://www.ruralmatters.org.uk/camino_de_santiago/priscillian.html “ heb ik er weer naar gezocht maar het nog niet teruggevonden. Wordt dus hopelijk vervolgd. Hierbij de vorderingen in Mondoñedo and Priscillian.doc van 26-8-2011:
by TerryB on August 26th, 2011, 3:16 pm: ‘As a blunt, down to earth Yorkshireman, I do like to know what is what! So, I have done some digging around as well as reading through the book by Henry Chadwick, recognised as an authority on early church history. As far as possible I have verified these 'facts' from his primary sources available on the web (I do not have a Reader's Card for the Bodliean Library!) and I believe they are a reasonable statement of what we know about the historical Priscillian. I have put fuller details, quotes from primary sources and futher reading on the web at:-‘ http://www.ruralmatters.org.uk/camino_de_santiago/priscillian.html “ heb ik er weer naar gezocht maar het nog niet teruggevonden. Wordt dus hopelijk vervolgd. Hierbij de vorderingen in Mondoñedo and Priscillian.doc van 26-8-2011: http://www.caminodesantiago.me/board/miscellaneous-topics/topic3554.html?sid=af9d5209d3753538c2922a8e4d370b2a#p20236 - Re: Pilgrimage to Heresy: Don't Believe Everything They Tell You - by PILGRIMSPLAZA on March 8th, 2008, 2:50 am : “Mondoñedo”: See King I-84, 88-122, II-278, 299, 421, III-91, 93, 141, 295, 406-7; diocese of , II-472; bishop of, II-16; synodals of, III-233, 235.
by PILGRIMSPLAZA on March 8th, 2008, 2:50 am : “Mondoñedo”: See King I-84, 88-122, II-278, 299, 421, III-91, 93, 141, 295, 406-7; diocese of , II-472; bishop of, II-16; synodals of, III-233, 235.Read full-text-on-line The Way of Saint James, by Georgiana Goddard King:
http://www.caminodesantiago.me/board/miscellaneous-topics/topic3554.html?sid=af9d5209d3753538c2922a8e4d370b2a#p21583 - ad Sedem Britonorum - by PILGRIMSPLAZA on April 19th, 2008, 5:04 pm - Was there not a link from Mondoñedo > Bretoña > Britain > William the Conquerer > Normandy? ‘Bretoña, localidad situada a apenas treinta kilómetros de la actual iglesia de Mondoñedo.’ I Googled a while on "ad Sedem Britonorum":
by PILGRIMSPLAZA on April 19th, 2008, 5:04 pm - Was there not a link from Mondoñedo > Bretoña > Britain > William the Conquerer > Normandy? ‘Bretoña, localidad situada a apenas treinta kilómetros de la actual iglesia de Mondoñedo.’ I Googled a while on "ad Sedem Britonorum":http://es.wikipedia.org/wiki/Bretones_en_Galicia_y_Asturias - Ad sedem Britonorum ecclesias que sut intro Britones una cum monasterio Maximi et que in Asturiis sunt. La sede de Britonia siguió estando representada en los múltiples concilios que se celebraron entre los siglos VI y VIII en Toledo. Durante el siglo IX, San Martiño de Mondoñedo, presumiblemente el monasterio Máximo sufre el abandono debido a las incursiones normandas lo que propicia que el obispado de Dumio se traslade allÍ, con el abad Sabarico a la cabeza y el beneplácito del rey Alfonso III. En el año 1112, finalmente, la sede diocesana se lleva a Mondoñedo.
http://pilgrim.peterrobins.co.uk/santiago/British_Galicia.html - met dank aan Peter Robins: “The best-documented link between the British and a 'Brit' placename is however Bretoña, described in a series of ecclesiastical documents from the C6 onwards. Put briefly, these document a British see, churches and a monastery (ad sedem Britonorum ecclesias que sunt intro Britones una cum monasterio Maximi) and one Mailoc, bishop of this see (Mahiloc Britonensis ecclesiae episcopus). This documentation is well summarised in a booklet Historia de Bretoña by Antonio García y García, Emeritus Professor at the Pontificia University in Salamanca, and published by the Diputación in Lugo, though unfortunately now out of print. There's a review in English on the Heroic Age website by Simon Young, a British researcher who has taken an interest in the subject. The latter has set up a website (also available here; this includes an extensive bibliography) and written a book Britonia: Camiños novos (in Galician; see review on website of the Breton-Galician twinning organisation, though 'Comme chacun sait' is stretching it a bit; 'Comme presque personne sait' would be more like it!); an item of his summarising the position appeared in History Today.
- Besides these specialist works, more general works on Galicia and the British also mention Bretoña: R.A.Fletcher's study of Diego Gelmírez St James' Catapult does so and is now available online at the American LIBRO site (see Chapter 1 and search for 'brit'); a good recent summary of our knowledge of the British in general, which includes the Galician settlements, is Christopher A. Snyder's The Britons (Blackwell, 2003 - interview with author at Oxbow Books). There are quite a few Bretoña-related websites around: the Diputacion have some info in their list of municipalities; see also Pangalaica and Galicia Espallada; there is a yearly Lugnasad festival in Bretoña parish: see here and here; and there's a tradition that Maeloc's treasure is buried on the nearby mountain of Cornería (see Barreiros site) - a story that bears more than a passing resemblance to British legends.
- The presence of a British settlement in Galicia, based in Bretoña where it reoccupied an existing castro, is thus well documented. We do not know when the Britons arrived, though the presence of a see in 569 and its participation in the Council at Braga implies that the community was already well established by that time. García y García states that S Martin's monastery at Dumio was organised on Celtic lines; it's tempting to speculate that this was due to the influence of the British colony - where else would a Celtic church influence have come from? Or was this founded by another British colony? Was this why the Citania was named 'Briteiros'? Though we do not know how widespread the British community at Bretoña was, the diocese appears to have been quite large and extended into what is now Asturias. Although the see was destroyed by the Moors in 716, and later moved to S Martin de Mondoñedo and in the C12 to Mondoñedo itself, references to Britons continue for several hundred years. Simon Young raises the interesting possibility of a Brythonic-speaking people in Galicia as late as the C13 - after the Liber Sancti Jacobi.
- Nor is that quite the end of the British-Galician ecclesiastical links: substantial trade links between Britain and Galicia continued throughout the Middle Ages, supplemented by the transport of pilgrims to Santiago, and in 1555 a London merchant named John Dutton brought an image of the Virgin from St Paul's Cathedral (where it was in danger of being destroyed by Protestant iconoclasts) to . . . yes, Mondoñedo, where it continues to be venerated to this day, though as La Inglesa not La Britoña!
- Although you would think that Galicia and Britain were too distant to matter very much to the early Church in Rome, this is far from the case. In a curious parallel between these outposts of the Roman Empire, both had charismatic church leaders whom Rome felt threatened by and declared heretical: Priscillian in Galicia and Pelagius in Britain. And when Rome decided that the Anglo-Saxons should be converted, it sent a special envoy, Augustine: Britain was obviously too important to leave to the British church. Galicia of course became one of the leading pilgrimage centres in Christendom. How deliciously ironic if, as some maintain, the shrine in fact houses the remains of the heretic Priscillian!”
http://libro.uca.edu/sjc/sjc.htm full-text-on-line: R. A. Fletcher, Saint James's Catapult: The Life and Times of Diego Gelmírez of Santiago de Compostela; [224] Diego was at once both the crozier and the catapult of St. James. http://libro.uca.edu/sjc/sjc3.htm note 14
King on Mondonedo: I-84, 88, 122, II-278, 299, 421, III-9I, 93, 141, 295, 406-7; diocese of, 11-472; bishop of, II-i6; synodals of, III-233, 235
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King on Priscillian
Volume I
- Galicia was the stronghold of Priscillians;
- Priscillians, Friends of God
- the great grammar of Priscian,
Volume II
- Isidore had good reason for his warning about perfect virginity of body and soul, though the address is entirely in the manner of the early church, and the Priscillian practice.
- Very [I HISPANIC NOTES THE WAY 237] early we find traces of alliances, first between Galicia and Astorga, in the Priscillian persecutions, then between Compostella and Oviedo, between Leon and Toledo.
Volume III
- The reader recalls here, realizing how all the land must be full of wandering ghosts, that Priscillianism, of which Galicia was [AND MONOGRAPHS I 238 WAY OF S.JAMES] the very source and stronghold, is thought to have been much concerned with the transmigration of souls; no wonder, since the adepts must have been cognizant of them on every side, with every breath ; and recalls as well, wondering if the good Cura's word was a last reflection of it, the theory of Origen that the souls of men in the world are only a rebirth, another chance, granted to the unhappy angels, quel cattivo coro degli angeli che non furon ribellin& fur fideli a Dio, ma per se fero. 30
- A Visigothic king set up his capital at Tuy, and no word is bad enough for him in the ecclesiastical histories. To the sect of Priscillian, or, more truly, to his way of thinking and reform, belonged the whole north-west in the fifth century. There is an odd phrase of Mgr. Duchesne's 3 which seems to suggest that on the worship of S. James and his seven disciples the passionate devotion to Priscillian and the seven martyrs of Priscillianism had some bearing. At the Council of Toledo in 400 the bishop of Astorga never gave him up, 4 the Gallegans went on mostly , living in schism, dissociated from the rest of Christianity, as later they were to be adherents of Peter of Luna and other Anti-Popes.
- S. Toribio, whom we have met on the Pass of Rabanal, as he came back from the Holy Land with relics some time before 440, 2 was very active against the Priscillianists and denounced them as reading the Acts of S. Thomas, S. Andrew, and S. John, and with these the Memorials of Apostles, which are not otherwise known.
- In the Acts of Philip, when S. Philip is in the role of S. James, Christ appears in the Ikeness and twin of S. Philip. 3 x Priscillian knew this twin of ol Christ's: "Ait Juda apostolus clamans ille didymus domini". 3 2 As one of the Sons of Thunder, of course S. James was a twin, and again we have to thank Rendel Harris for all the instances of the twin-child that is the Lightning's child: 33 S. John was the twin brother to S. James, but S. John was otherwise disposed of. He lived to be very old, his place was Ephesus: S. John in Ephesus, S. Peter in Rome, S. James in Compostella, was an idea familiar to the twelfth century in Galicia, and doubtless elsewhere and earlier: so the world was distributed, east and west and in Italy. Therefore S. James must have another twin: and was he not [AND MONO GRAPHS 346 -One goes to the underworld - Evidence from Iconography - WAY OF S.JAMES] already, in Canonical Scripture, the Brother of the Lord? The mortal twin, the chthonian power, is S. James: the divine, in heaven, is Jesus: but on the baldachin at Compostella S. James ruled.
CHAPTER VII - Espana sagrada Murguia, Galicia Menndez y Pelayo, Historia de los heterodoxos espanoles Osma, Catdlogo de azabaches compostelanos Fita y Guerra, Recuerdos de un viaje Fita, Opuscula Melida, Opuscula Luke of Tuy Heiss, Monnaies antiques de VEspagne Cumont, Oriental Religions in Roman Paganism, and Monuments Relatifs au Culte de Mithra Toutain, Les Cultes Paiens [AND MONOGRAPHS I 476 WAY OF S.JAMES] dans V empire Remain ReVille, La Religion a Rome sous les Severes Reinach, Cultes, Mythes et Religions Dussaud, Notes sur la Mythologie Syrienne Brehier, L'Eglise et VOrient au Moyen-Age Maury, Croyances el Legendes du Moyen-Age ;Saintyves, Les Saints Successeurs des Dieux - Delehaye, Les Legendes HagiographiquesBabut, Priscillien et le Priscillianisme Goblet d'Alviella, La Migration des Symboles Dreves, Analecta Hymnica MediiAevi Diederich, Eine Mithras Liturgie and Der Untergang der Antiken Religion Wroth, Catalogue of Greek Coins Walker, Apocryphal Gospels, Acts, and Revelations Evans, Mycenaean Tree and Pillar Cults Lawson, Modern Greek Folk-lore and Ancient Greek Religion Jane Harrison, Prolegomena to the Study of Ancient Greek Religion
A. B. Cook, Zeus Garstang, The Syrian Goddess Mrs. Arthur Strong, Apotheosis and After-Life Rendel Harris, The Dioscuri in the Christian Legends, The Cult of the HeavenlyTwins, Boanerges Frothingham, Hermes the Snake-God and the Caduceus Publications of the Palestine Pilgrims' Text Society.
- 4 Babut, Priscillien et le Priscillianisme, p. 192.
- 1 Babut, Priscillien et la Priscillianisme, p. 130.
- BABUT, CH. SCHEPSS, GEORGE. Priscilliani quae supersunt. In Corpus Scriptorum Ecclesiasti corum Latinorum. Vienna, 1889. Priscillien et le Priscillanisme.
- Priscillian, I-59, 0-334, 345; Priscillianism, II-222, 237, III-237, 264, 316 Prise de Pampelune, 1-33
- More on King:
- http://pilgrimsplaza-king-index.blogspot.com - Literatuurstudie Priscillianus & Mondoñedo
- http://pilgrimsplaza-king-index.blogspot.com/2005/12/p-i-l-g-r-i-m-s-p-l-z-voor-het.html - Index van het fascinerende The Way of Saint James van Georgiana Goddard King
- www.pelgrimspaden.nl - Homepage 1
- http://onsverwonderenrondomommen.blogspot.com - Homepage 2
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