{"id":166,"date":"2021-06-18T18:35:34","date_gmt":"2021-06-18T16:35:34","guid":{"rendered":"https:\/\/blogg.lnu.se\/mapping-saints\/?p=166"},"modified":"2022-09-15T15:05:13","modified_gmt":"2022-09-15T13:05:13","slug":"saints-feasts-calendars-mapping-saints-database","status":"publish","type":"post","link":"https:\/\/blogg.lnu.se\/mapping-saints\/blog\/saints-feasts\/saints-feasts-calendars-mapping-saints-database\/","title":{"rendered":"Inputting Saints\u2019 Feasts found in Calendar Fragments into the ‘Mapping Saints’ Database"},"content":{"rendered":"

Sara Ellis-Nilsson, Linnaeus University
\n<\/em><\/h4>\n

In this blog post, I discuss how we classify information from the calendars for input into the database. An important part of this work involves figuring out how to deal with different systems of dating and how to visualize change over time. Lastly, I conclude with a reflection on my planned analyses of the development of saints\u2019 feasts in medieval Sweden and Finland.<\/p>\n

 <\/p>\n

Classification and Input into the Mapping Saints<\/em> Database<\/strong><\/h3>\n

In the Mapping Lived Religion<\/em><\/a> project, we are building a database of both objects and texts that provide evidence of the cults of saints; the research resource, including a mapping component, has been named Mapping Saints<\/em>. In order to identify, trace, and analyze, the main analytical component in the project is the concept of Cult Manifestation<\/em>, which indicates when evidence \u2013 for example, artefactual, archaeological, or textual \u2013 for a saint\u2019s cult is \u201cmanifest\u201d in a particular location and at a specific point in time (or over a period of time). The evidence for a Cult Manifestation<\/em> can be an object, a painting, a narrative text, a feature in the landscape, or a feast day. In the Mapping Saints <\/em>database<\/a>, the basis for a Cult Manifestation <\/em>is organized into Type of Evidence<\/em> > Type of Evidence, subcategory<\/em>.<\/p>\n

The calendars contain Cult Manifestation<\/em>s for feast days (Type of Evidence<\/em>), while the more specific (sub)category depends on whether the feast was celebrated or observed only by the clergy (called festum chori<\/em>) or also by laypeople (called a festum fori\/terrae<\/em> in the database; see my previous blog-post<\/a> for definitions of these Latin terms). The basis for a saint\u2019s Cult Manifestation<\/em> in the case of the calendars is thus either:<\/p>\n

Type of Evidence = Feast Day
\nType of Evidence, subcategory = Festum fori\/terrae<\/em><\/p>\n

OR<\/p>\n

Type of Evidence = Feast Day
\nType of Evidence, subcategory = Festum chori<\/em><\/p>\n

As an example, I have chosen a 13th<\/sup>-century century calendar fragment from the Skara Diocese (Figure 1). The feast days in red ink have been input into the database as a Cult Manifestation<\/em> for a Feast Day > Festum fori\/terrae<\/em> for the month of March (given numerically as \u201c03\u201d). The feast days in black ink have been input as a separate Cult Manifestation<\/em> for a Feast Day > Festum chori<\/em>. As Cult Manifestations<\/em> are also connected to time in the Mapping Saints<\/em> research resource, I will discuss further details as to how these feast days are inputted below.<\/p>\n

 <\/p>\n

\"The

Figure 1. Calendar fragment Fr 25594<\/a> (Kal 2, 1r) contains the month of March. It indicates the liturgical rank in the right column. The feast days in black are interpreted as <\/em>festum chori, while the feast days in red as <\/em>festum fori. Photo by Sara Ellis Nilsson.<\/em><\/p><\/div>\n

 <\/p>\n

Challenges with Time<\/strong><\/h3>\n

In order to get to grips with what we have termed our \u201ctime-scape\u201d, as well as landscape, including dates is an important component in the project. Currently, we are discussing and working on ways to implement the myriad dates and ways of dealing with time associated with our rich and varied source material. One of the ways that we have approached the issue of visualizing when \u2013 in terms of which centuries \u2013 a feast day was probably celebrated is by providing a date or interval for when an object was produced (called Production date<\/em>). However, in the case of the calendars, this date may obscure when in fact certain saints were venerated in the landscape in question. This is because many of the early calendars (now fragments) were produced in other locations \u2013 France, England or elsewhere \u2013 although they were later used in dioceses in the Ecclesiastical Province of Uppsala. Some of these saints were venerated liturgically and their feasts observed, while others were known by name only (due to their inclusion in calendars). In the project, all saints\u2019 feast days in the calendar fragments are included in the database, as even knowledge about the saints could have had an influence on lived religion.<\/p>\n

Currently, the solution that we have implemented to show when a Cult <\/em>Manifestation <\/em>was active \u2013 and which can later be visualized using a timeline connected to the map tool \u2013 is by providing a Function time-period<\/em> for each manifestation. In the case of the calendars, this interval begins either when the calendar was produced or when a feast day was added to the calendar later. The estimated end date in the interval for Cult Manifestations<\/em> for feast days based on those found in calendar fragments is 1571 (unless other evidence or information is available), which is the year that the Swedish government and church officials decided on formal new regulations for the church (Kyrkoordningen<\/em>). These regulations were a precursor to the Church Law (Kyrkolagen<\/em>) that was ratified over a century later (Malmstedt 1994: 59, 67; Zachrisson 2017: 42). It is important to note, however, that many feasts continued to be celebrated after 1571, and red ink was also used for major feasts after the Reformation. In these cases, another end date will be input. In the above example, the Function time-period<\/em> for the feasts in the original calendar starts in the 13th<\/sup> century, based on when the calendar was made (the Production date<\/em>), and ends in 1571. Any additions to the calendar, such as Saint Thomas Aquinas on March 7, are input as separate Cult Manifestations<\/em> with a new start date in the Function time-period <\/em>interval. This will allow us to analyze and visualize changes in Cult Manifestations <\/em>over time. In Thomas\u2019 case, the start of this Cult Manifestation <\/em>is based on the addition in the early 1300s, and the interval is given as 1301\u20141571.<\/p>\n

It is important to note that, as the project is ongoing, this system is under development and might be modified.<\/p>\n

 <\/p>\n

Future Analyses<\/strong><\/h3>\n

After the feast days and their observance have been input into the calendars, I will use digital methods to analyze Cult Manifestations<\/em> based on calendar entries, i.e. Feast Day > festum chori <\/em>OR festum fori\/terrae<\/em>. These results will be mapped over time, from the evidence in the liturgical calendar fragments to the final version of the liturgical year that was established in the Calendars printed before the Reformation. The results will give a glimpse into the way medieval people lived religion through feast days. Combined with Cult Manifestations<\/em> based on other forms of evidence, such as sculptures, I will then be able to determine which saints were celebrated where and which cults had the most impact on the way religion was lived in Swedish and Finnish dioceses during the medieval period.<\/p>\n

 <\/p>\n

References<\/strong><\/h3>\n

G\u00f6ran Malmstedt 1994. Helgdagsreduktionen. \u00d6verg\u00e5ngen fr\u00e5n ett medeltida till ett modernt \u00e5r i Sverige, 1500\u20131800. <\/em>G\u00f6teborg: Avhandlingar fr\u00e5n Historiska institutionen i G\u00f6teborg.<\/p>\n

Terese Zachrisson 2017, Mellan fromhet och vidskepelse: Materialitet och religiositet i det efterreformatoriska Sverige<\/em>. G\u00f6teborg: Avhandling fr\u00e5n Institutionen f\u00f6r historiska studier.<\/p>\n","protected":false},"excerpt":{"rendered":"

Sara Ellis-Nilsson, Linnaeus University In this blog post, I discuss how we classify information from the calendars for input into the database. An important part of this work involves figuring out how to deal with different systems of dating and how to visualize change over time. 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