Female Pilgrims Research Articles

Mirrors of the present in stories of the past and prophecies of things to come: Contemporary commentaries by younger female pilgrims to Juazeiro do Norte

Este artigo analisa as historias contadas por mulheres jovens participantes da peregrinacao que homenageia o Padre Cicero Romao Batista no sertao nordestino de Juazeiro do Norte. Dedica especial atencao a varios tipos de historias e comentarios, concluindo com uma analise a algumas versoes atuais das profecias que os oradores atribuem ao sacerdote durante sua vida (1844-1934). Essas profecias tendem a representar o Padre Cicero como uma presenca solidaria em uma sociedade que ainda olha com desconfianca para as mulheres que buscam melhorar suas vidas por meio da educacao formal adicional e/ou do trabalho satisfatorio fora de casa. O espaco que eles oferecem a individuos em grande parte pobres para comentar sobre o presente e um futuro imaginado faz deles um testemunho particularmente revelador de mudancas rapidas e desafios continuos no Brasil atual. Palavras-chave: Padre Cicero, mulheres, peregrinacao.

Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice ed. by Sonja Luehrmann†

Reviewed by: Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice ed. by Sonja Luehrmann† Irina Paert Sonja Luehrmann†, ed. Praying with the Senses: Contemporary Orthodox Christian Spirituality in Practice. Bloomington: Indiana University Press, 2018. 264 pp. (illustrated). Following the ground-breaking volume edited by Chris Hann on Eastern Christianities from an anthropological perspective, this book is a step forward in the process of breaking with the stereotypes that surround Orthodoxy. It continues the program initiated by Hann in studying Eastern Christianity through ethnographic studies and provides a mature response to the challenges presented in the earlier studies. Focusing on prayer, eight authors engage in a fascinating conversation about various aspects of Orthodox approaches to communication with the divine, emphasizing the material, the practical, and the sensory. The volume engages in a subtle way with the dichotomies that characterize Western Christianity—individual versus communal, logos versus icon, ritual versus theology, institution versus charisma, and so on—dichotomies that are not issues for Eastern Christianity. The volume is exemplary of scholarly collaboration, evident in the ways parts of the book intersect with and cross-reference each other, suggesting effective dialogue and reciprocal learning. Vlad Naumescu draws on examples from his research on Greek Catholics in Ukraine, Old Believers, and the Malabars in India, borrowing the metaphor "mystery and mastery" from an Indian priest and exploring an ethical tradition of Orthodox faith that is passed not through moral prescriptions, but through tradition embodied in holy figures. Drawing parallels between the Protestant born-again experience and the renewal of faith among Orthodox, Naumescu emphasizes that tradition is "the primary source to draw on in order to flourish in the present and [it] provides scope for creativity, expanded agency and virtuous conduct" (45). In his study of the role of media for Orthodox in Greece, Jeffers Engelhard makes a distinction between the marked and unmarked mediation: while the former (electronic, broadcast, and digital media) normally requires spiritual discernment, the latter ("natural" media for Orthodox sounds and messages, such as incense-laden air, human voices and bodies, and bells) does not. He explores how, in Greece, in the moment of post-crisis austerity in 2013, the marked media manifested the "push back to church" for many younger generation Greeks. Angie Heo's contribution on icons in Egypt explores the centrality of the icon in personal identity. Icons are the visual tools for identifying the unknown, an aggregate of various signs of personal identity. She employs Peter Brown's concept of a holy man as a living icon to characterize the popular saintly figures and points out that, while on earth, the holy men and women hide their divine attributes from others to avoid turning the living icon into an idol. Luehrmann's own essay on reading prayers straddles the familiar dichotomies between the individual and the communal by focusing on the anthropology of reading set prayers. Finding a surprising parallel with the evangelical practice of speaking in [End Page 244] tongues, she argues that praying by the book offers "a shift to automatic thinking, marking sacred time and the simultaneous possibility of communal experience and private withdrawal" (136). Yet, unlike the charismatic prayer in tongues, the repetition of the words of people who prayed before brings believers together in a transtemporal community, connecting the living and the dead. The parts of the essay on the role of baptismal names, the importance of paraliturgical akathisto, and the lack of prayers for stillborn infants or those who have committed suicide are brilliant insights enriching Orthodox studies from an anthropological point of view. Jeanne Kormina's essay on practices of prayer in the context of what she calls "religious nomadism" stands out in this volume as she employs a clearly spelled-out model rather than metaphors, distinguishing the fixed, stable form of belief (with the focus on a territorial parish) from the "nomadic," fluid one represented by the pilgrims who believe without belonging. The competition of these two models is illustrated by a case study in which the "fixed" is represented by a priest, while the "nomadic" by Nadiezhda, an active female pilgrim. The process of domestication of Nadiezhda, a "nomadic believer," Kormina argues, occurred as she...

Awareness and experiences of female pilgrims about menstrual suppression during Hajj 1437 Hijrah: A cross-sectional study

Objectives: Our objective was to determine the awareness, use of medications to suppress menstruation along with their side effects, and satisfaction level among the pilgrims. Methods: An observational cross-sectional survey was conducted during the pilgrimage (Hajj) period 1437 Hijrah in Makkah, Saudi Arabia. Women pilgrims (n = 594) between menarche and menopause were interviewed. The proportion of females who was aware of menstrual suppression by medication, who used the medication during Hajj period, and who experienced complaints while using drugs to postpone the periods, and after stopping the drugs were sorted. Results: The participants were mean aged 35.3 years (standard deviation = 8.4), with 413 (69.5%) being multiparous, 556 (93.6%) were aware of menstruation postponement by medications, and 313 (56%) got this information from their family doctors. However, 381 (64%) used medications, and 356 (93.3%) successfully achieved menstrual suppression. Out of 381, majority used Norethisterone, i.e., 301 (79%) and 80 (21%) complained of side effects, of which the most common was irregular spotting 31.3% (25/80) followed by abdominal pain. Satisfaction of medications users was 324 (85%). Out of 381 women, 87 (22.8%) reported side effects after discontinuing the hormones; the commonly experienced side effect was heavy prolonged bleeding 47 (54%). Conclusions: The awareness about hormones usage to postpone menstruation was high. Norethisterone was commonly used medication. Overall satisfaction with medications' usage was high. Most women did not know what to do in case of unscheduled bleeding.

Obstetric and Neonatal Outcomes of Pregnant Indian Pilgrims: A three-year experience at the Indian Hajj Medical Mission.

The Hajj, an annual mass gathering of Muslim pilgrims, is known for its high morbidity and mortality rates. However, pregnant women sometimes participate in this pilgrimage, despite guidelines that discourage such an undertaking due to potential fetomaternal complications. This study aimed to evaluate fetomaternal outcomes among pregnant Indian Hajj pilgrims. This prospective cross-sectional study was conducted at two Indian Hajj Medical Mission (IHMM)-affiliated secondary care hospitals in Saudi Arabia during the Hajj periods of August-October 2015 and 2016 and July-September 2017. All female Indian pilgrims of reproductive age who underwent pregnancy screening at secondary care IHMM hospitals during this period were included in the study. Definitive obstetric care was provided at the Makkah Maternity & Child Hospital. Data regarding the pilgrims' obstetric characteristics, antenatal complications, management and fetomaternal outcomes were evaluated. A total of 114 pregnant Indian pilgrims were identified during the study period. The most common antenatal complications were respiratory tract infections (51.75%), followed by iron deficiency anaemia (17.54%), hyperemesis gravidarum (14.04%), hypothyroidism (9.65%) and gestational diabetes mellitus (5.26%). There were 20 vaginal deliveries (17.54%), two Caesarean sections (1.75%) and 32 abortions (28.07%). The cumulative three-year birth rate was 24.60 per 1,000 females. During Hajj, pregnant pilgrims have a high risk of abortion, respiratory tract infections and various antenatal, perinatal and neonatal complications which may go unreported or untreated. Women should therefore be educated regarding the risk of adverse fetomaternal outcomes which may occur while undertaking a Hajj pilgrimage during pregnancy.

Pre-travel advice for the Hungarian pilgrims of El Camino. Travel risks and instructions

The Way of St. James (El Camino) is getting more and more popular. Analysis of the age groups of the pilgrims shows that the number of young pilgrims (30< years) is decreasing, but the number of middle-aged people (30-60 years) is slightly increasing, while the number of elderly people (>60 years) has considerably increased. The statistical data of the Pilgrims' office in Santiago de Compostela also display the continuous elevation in the number of the "pilgrims" who had completed the El Camino without any religious or spiritual reason. Therefore this pilgrim route became a long-distance trekking - in the point of view of travel medicine. The old age is a high risk for travellers moreover in this long distance trekking. Therefore pre-travel counselling would be vital for aged pilgrims. Unfortunately, a few articles have been published only on the medical problems of El Camino. Taking into consideration the possible health damages during the 800 km long "Camino", the author describes its health hazards. This study could be a useful guideline for pre-travel advice for El Camino pilgrims as only limited information can be gained from the Pilgrims' Reception Office (PRO) in Santiago de Compostela. Some information was collected from the relevant pages of the internet. Therefore the author could draw limited consequences from the statistical data. Yet, the analysis of the medical causes of the deceased pilgrims told more about the hazards of 'The Way'. Although the number of female and male pilgrims was equal in the statistical data, yet the mortality rate of the male pilgrims is much more higher than that of the female pilgrims (93-7%). The most frequent cause of death was acute coronary syndrome or its suspicion (40-34%). The second most frequent cause of death was road traffic accident (17,5-25%). The most vulnerable pilgrims are the cyclists in this respect. The exacerbation of any chronic disease was also different among the genders (3-25%) but homicide is a more frequent cause of death in the female group (2%-8%). The cause of death was exhaustion, stroke, hypothermia and drowning (because of the ritual bathing in the sea, after the route completed) as well. Orv Hetil. 2018; 159(38): 1535-1542.

Menstrual abnormalities amongst female South African Hajj pilgrims: a cross-sectional study

Introduction: Hajj (pilgrimage), the fifth pillar of Islam, is obligatory for every Muslim, male or female, provided that he/she is physically and financially able to do so, at least once in his/her lifetime. One of the rituals of Hajj requires the absence of menstruation. In the current modern era, many females utilise oral contraception to manipulate their menstrual cycle so that the pilgrim can be menses free during the main rituals of Hajj. However, many such females are at risk of breakthrough bleeding. Very little information has been documented concerning the incidence of menstrual cycle abnormalities amongst female Hajj pilgrims in general and South African pilgrims in particular. This study aims to determine the incidence of menstrual cycle abnormalities amongst South African female Hajj pilgrims and the potential factors that predispose to them.Methods: A cross-sectional descriptive study was conducted amongst South African female pilgrims during the five-day Hajj period. South Africa is usually limited to 5 000 pilgrims annually with a 50:50 gender split. For most of the five days of Hajj, pilgrims, separated by gender, are housed in special tents. Data were collected using an anonymous self-administered questionnaire. The questionnaires were distributed amongst the ladies’ tents in Mina on the last day of Hajj by nursing sisters attached to the South African medical mission. A total of 470 South African female pilgrims participated in the study with 147 excluded as they were either postmenopausal or had had hysterectomies, resulting in a sample size of 323.Results: Of the 318 participants who responded to the question about hormonal menstrual manipulation (HMM), 195 (61%) attempted this and 123 (39%) did not. Of the 308 participants who responded to the question concerning menstrual cycle problems (MCP), 54 (18%) had problems and 254 (82%) did not. Of the 189 participants who attempted HMM and answered the question on MCP, 44/189 (23%) had MCP, whilst 10/108 (9%) of those who did not attempt HMM had MCP. The OR for MCP was 2.97 (CI 1.46–6.04) if HMM was attempted compared with no HMM attempt.Conclusion: Menstrual irregularities occurred more frequently in those who attempt hormonal menstrual manipulation compared with those who do not. Health education on this issue should be integrated into the pre-Hajj classes.

JURISTIC STUDY ON CONDITIONALITY OF AL-MAHRAM FOR NIGERIAN FEMALE HAJJ (PILGRIM): IMPLICATIONS AND SOLUTIONS

The requirement for a female Muslim to have a mahram when traveling is not peculiar to hajj and 'umrah alone. However, in the contemporary period, the Kingdom of Saudi Arabia has become very strict on such a condition, especially on 'umrah and hajj. The legal implication of this system is that a female Muslim may not participate in hajj or 'umrah if her mahram cannot perform hajj or 'umrah with her for various reasons. However, this study reveals that the result of such a strict condition has led operators of the hajj and 'umrah to falsify data by applying for their visa through another male pilgrim who is not their legal mahram. Eventually, such intending female pilgrims end up performing the hajj or 'umrah with a group of trustworthy women or men, as has been rightly supported by a reasonable numbers of independent jurists. It is worthy of note that this practice of accompany with a mahram for a travelling female Muslim originates from the statement of the Messenger of Allah (SAW) due to the prevailing circumstances of the ummah at his time. The practice of his noble companions after him support this understanding. This paper analyzes the legal precedent and reasoning behind this condition and offers reasonable, practical and meaningful solutions.

JURISTIC STUDY ON CONDITIONALITY OF AL-MAḤRĀM FOR NIGERIAN FEMALE ḤAJJ (PILGRIM): IMPLICATIONS AND SOLUTIONS

The requirement for a female Muslim to have a maḥrām whentraveling is not peculiar to hajj and ʻumrah alone. However, in thecontemporary period, the Kingdom of Saudi Arabia has becomevery strict on such a condition, especially on ʻumrah and hajj.The legal implication of this system is that a female Muslim maynot participate in hajj or ʻumrah if her maḥrām cannot performhajj or ʻumrah with her for various reasons. However, this studyreveals that the result of such a strict condition has led operatorsof the hajj and ʻumrah to falsify data by applying for their visathrough another male pilgrim who is not their legal maḥrām.Eventually, such intending female pilgrims end up performing thehajj or ʻumrah with a group of trustworthy women or men, as hasbeen rightly supported by a reasonable numbers of independentjurists. It is worthy of note that this practice of accompany witha maḥrām for a travelling female Muslim originates from thestatement of the Messenger of Allāh (SAW) due to the prevailingcircumstances of the ummah at his time. The practice of his noblecompanions after him support this understanding. This paper analyzes the legal precedent and reasoning behind this conditionand offers reasonable, practical and meaningful solutions.

The voices of female pilgrims in medieval wills. The Jacobean devotion in Apulia (Italy)

The main topic of this study is to contribute to the study of female sacred mobility in the Middle Ages by proposing a new approach for the analysis of historical sources (wills and bequests), combining quantitative and qualitative methodology. We have set three aims: (1) Reinforcing the female presence within historical documents through their empirical analysis; (2) Reflecting upon female participation in the public sphere; (3) Investigating women’s agency in religious terms. Concerning the geographical context of the research, the historical sources have been retrieved from the Historical Archives of the Italian Region of Apulia (Italy); where we have studied the above mentioned topics in relation to the devotion to St. James (Spain). The first part of the article introduces female mobility to the city of Santiago de Compostela; then, it moves to the forms of devotion to the Apostle St. James the Greater and female pilgrims in Apulia. The present empirical study has the differential to propose a transversal interpretation of the selected historical texts according to the following criteria: (1) Devotion to the Apostle St. James the Greater (2) Female devotion. As well as reinforcing the use of these historical documents to investigate female social behaviour, the research contributes to the study of the female role within the geography of pilgrimage in the following terms: sacred mobility; territorial history and experiential and devotional value.

Menstrual Suppression Using Oral Contraceptives by Female Hajj Pilgrims

Introduction: The pilgrimage to Ka’beh (God’s house in Mecca) is a special opportunity in the life of most Muslims. Female pilgrims try to postpone menstruation during the pilgrimage by taking hormonal medicines. However, women are seen in this disorder. This paper aimed to determine the frequency of menstrual disorders and related factors among female pilgrims of Umrah Mufradah in 2012.Methods: This study was a descriptive type, the population of which comprised 400 female Iranian pilgrims aged 15-50 years who were selected through random cluster sampling from Umrah caravans. Data was collected with a questionnaire developed by the researchers that contained questions about menstrual disorders. The questionnaire was distributed among participants at their hotels three days prior to their return to Iran.Results: Among all the participants, 98.7% of them reported taking pills to suppress menstruation. Of this group, 74.7% successfully prevented menstruation, 26% reported spotting, and 11.6% reported menstruation. There was no significant difference between consumption of medicine and factors such as marital status, city, and educational background of the individuals. Participants reported that spotting and menstruation caused them to experience stress and anxiety when performing Umrah rituals.Conclusion: Experiencing menstrual disorders during pilgrimage can be stressful for pilgrims. To reduce such problems, counseling sessions on menstruation postponement as part of the justification classes before departing for Hajj and compiling an equal and coordinated nationwide protocol seem necessary.

Geographical Distribution of Egyptian Lot-Chosen and Civil Associations’ Pilgrims - Chronic Diseases and their Demographic Characteristics

This study examines modes of transport for Egyptian lot-chosen and civil associations’ pilgrims and their demographic characteristics in the period starting from 2000 in terms of increase in their number and their modes of transport (Air – Land – Sea). Analysis of Variance (ANOVA) is used to test the differences between pilgrims across various demographic variables and modes of transportations across censuses and Least Square Difference (LSD) test was applied. Maps and scatters are also plotted. By studying the statistical differences between pilgrims in terms of gender, it was found that there was no difference reported by census among the female pilgrims throughout the study period while records of governorates found differences among females. All characteristics revealed the presence of significant differences when applied to the pilgrims’ governorates of origin. Till date land travel is more encouraged than sea or air. Hence there is an urgent need to improve land transport and make it more luxurious and convenient for different economic classes.

‘The Rich and the Poor, the Lesser and the Great’

ABSTRACTThis article explores the intersection between society and culture in medieval England by examining the ways in which the social identities of female pilgrims were represented in twelfth-century miracle narratives. Miracle stories are written accounts of miraculous events associated with saints' shrines, and often include detailed sociological information about medieval pilgrims. The article focuses on women in these texts, and investigates the extent to which the social roles and labels attributed to female pilgrims by clerical writers suggest a hagiographical discourse of womanhood rather than an accurate reflection of women's social experiences in twelfth-century England.

Modern and Medieval Approaches to Pilgrimage, Gender and Sacred Space

This article examines both modern ethnographical, and medieval hagiographical, constructs of sacred space in the context of female pilgrimage. Beginning with an overview of the ways in which anthropological theories of sacred space and gender have informed pilgrimage scholarship over the last fifty years, it focuses in particular on two conceptual models: that which argues that spatial practices employed by cult centres served to distance women from holy places, and that which contends that accommodation was reached between the devotional aspirations of female pilgrims on the one hand, and the institutional policies of the Church on the other. In turning to the Middle Ages, the second part of the article examines narrative representations of sacred space, and reveals that the spatial challenges posed by female pilgrimage in the medieval West were addressed and mediated in hagiography in surprisingly similar ways.

Representations of English Women and their Pilgrimages in Twelfth-Century Miracle Collections

<span>Miracle collections, compiled by monastic cult centres, record stories of pilgrims visiting miracle-working shrines. Those produced in England in the High Middle Ages have recently received much scholarly attention. Not only do they seem to offer a rare glimpse into the lives of the laity for the period, but they are also remarkable for containing a large number of stories about women. Conventional historical approaches to miracle narratives, which tend to regard them as ‘shrine-side records’, often seek evidence for women’s experiences of pilgrimage in these texts. This essay, however, reappraises such interpretations and explores some of the ways in which the stories of women and their journeys were informed by hagiographical agenda and Christian ideology. Drawing on a survey of sixteen miracle collections compiled in twelfth-century England, the study examines the representation of women as pilgrims, and demonstrates that many modern assumptions about female travel in the Middle Ages are not consistent with the miracle accounts. Far from being creatures of restricted mobility as is commonly assumed, female pilgrims are often presented by hagiographers as intrepid travellers who do not seem especially thwarted by the supposed limitations on their gender.</span>

Hajj Pilgrims’ Knowledge about Acute Respiratory Infections

Hajj Pilgrims’ Knowledge about Acute Respiratory Infections

Kyoto Pilgrimage Past and Present

Kyoto Pilgrimage Past and Present Pamela D. Winfield Introduction Kyoto, or Heian‐kyō as it was known for most of its history, is perhaps unlike other pilgrimage cities in the world. It has no one distinguishing landscape feature such as the Ganges in Benares which perennially draws pilgrims to its shores. It does have the Kamo, Katsura, and Uji rivers, but these waters have primarily attracted not pilgrims but rather poets, moon viewing parties and even double love‐suicides to its banks and bridges well into the modern period. Kyoto does not possess any single sacred site such as the sanctuary in Santiago de Compostela to which penitents progress on bended, bloodied knee. Rather, it boasts thousands of Buddhist temples, Shintō shrines, Daoist‐inspired gardens and sacred mountain climbs that are designed to elevate the spirit and cultivate the connection between nature, human nature and Buddha‐nature. It has numerous pilgrimage destinations within the contours of its urban landscape, but at the same time also participates in far‐reaching pilgrimage circuits that extend well beyond the metropolitan center. All roads may lead to Rome as the old adage goes, but in Kyoto’s case, roads run both ways, leading pilgrims as much out beyond the urban setting as drawing them in toward the city center. This essay, accordingly, will address pilgrimage itineraries in and around Kyoto from the perspective of a much larger matrix of pilgrimage activity in the Kansai region. In the process, it will revisit the false dichotomy between pilgrimage and tourism (a theme that Chaucer first brought to light over six‐hundred years ago), and hopefully shed new light on some contemporary pilgrimage practices in Japan by a whole host of players: tourists, school groups, tea aficionados, Reiki practitioners, scholars, and nature‐lovers alike. Mountain pilgrimages around the city Taking our cue from Victor Hugo’s famous bird’s‐eye view of Paris, let us broadly survey the topography and chronology of Kyoto à vol d’oiseau.1 Heian‐kyō (lit. the capital of peace and tranquility) was established in 794 by Emperor Kammu to escape the political intrigues of the Buddhist clergy in the old capital of Nara.2 After a disastrous decade at the short‐lived capital at Nagaoka (784‐794 CE), Heian‐kyō was sited in the flat plain of the Yamashiro basin according to Chinese principles of feng shui geomancy. Mountains (symbolizing the male yang aspect) surround the capital on three sides to the north, and its rivers (symbolizing the female yin aspect) flow south. Buddhist Mt. Hiei to the northeast and proto‐Shintō Mt. Kurama to the northwest protected the capital from evil influences that were believed to emanate from the north. Like most sacred mountains, these peaks were closed to women before the so‐called nyonin kekkai ban was lifted in the nineteenth century, but today both male and female pilgrims are able to make their way up the slopes by bus, funicular, or (rarely) by foot. Many Tendai Buddhist congregations and confraternities organize package tours to their head temple at Enryakuji on Mt. Hiei to pay homage to their founder Saichō (767‐822) and the great Tendai reformers of the medieval period.3 Perhaps the most impressive practice associated with the mountain is the Kaihōgyō or 1,000‐day austerity‐training performed by Tendai “marathon monks.”4 They circumambulate the mountain’s temple complex in sets of 100 or 200 days per year, incessantly chanting the mantra of Fudō myōō, the King of Immovable Wisdom. They run approximately thirty kilometers per day in straw sandals, stopping only to sleep, eat, or pause at approximately 260 worship stops. They culminate their pilgrimage in their seventh year by including the entire city of Kyoto in their circumambulation. On the other side of the city to the northwest, other less organized and less intense pilgrims hike Mt. Kurama to retrace the steps of Mikao Usui (1865‐1926). This modern‐day seeker reputedly discovered the hands‐on healing technique of Reiki in either 1914 or 1922 (the accounts differ) while in retreat on the mountain.5 Other visitors attend the annual Kurama fire festival here which commemorates the transfer and enshrinement of a kami...

Libro de los huéspedes (Escorial MS h.I.13): A Unified Work of Narrative and Image for Female Pilgrims

LIBRO DE LOS HUESPEDES (ESCORIAL MS h.1.13): A UNIFIED WORK OF NARRATIVE AND IMAGE FOR FEMALE PILGRIMS John K. Moore,Jr. University ofAlabama at Birmingham Thomas Spaccarelli University of the South In convents, churches, and elsewhere along the Camino de Santiago, women on pilgrimage in the Middle Ages would have encountered an instructive feast for the ears and eyes - music and sermons, sculptures and paintings. Part of this edification may have included listening to the narratives andviewing dieir corresponding decorations in the largeformat , late fourteenth- to early fifteenth-century Escoriai MS h.1.13,1 We extend our gratitude to the Dean ofthe School ofArts & Humanities at the University ofAlabama at Birmingham, Bert Brouwer, and to the Dean ofthe College of Arts & Sciences at the University ofthe South, Rita Smith Kipp, for providing generous financial support toward publication. In addition, we wish to thank Frank Domínguez, Emily Francomano, Sheri Spaine Long, andjennifer I. Crook Moore for their suggestions on earlier drafts ofthis essay and, at La corónica, to George Greenia and the two anonymous readers for their feedback on the final stages ofthis article. Their comments have played an important role in the development ofour ideas. JohnJeremiah Sullivan helped clarify wording in a final draft. Finally, we are grateful to Manuel Terrón Bermúdez, Director of the Servicio de Gestión Fotográfica at Patrimonio Nacional, for permission to reproduce the images included in this article. 1 Two scholars who have addressed this manuscript's decorated initials are Sister Eleanore Michel and Roger M. Walker. Due to her edition's limited scope, Michel's unpublished doctoral dissertation, "Vidas de SardaMaríaMadalenay SantaMarta":An Edition ofthe Old Spanish Text (1930), discusses only those decorations in the first folios ofthe manuscript, the first two legends in the codex (xciv-xcvi). Walker, in£/ cavallero Plácidas (MS Esc. h-I-13) (1982), observes that decorated initials mark the beginning ofeach legend in the codex (vii). La corónica 35.1 (Fall, 2006): 249-70 250 John K. Moore, Jr. and Thomas SpaccarelliLa corónica 35.1, 2006 conventionally known as one of several Flores Sanctorum and more recendy christened the Libro de los huéspedes (LH).2 The LH contains nine Castilian translations of French legends: miracles on Santa Maria Madalena, Santa Marta, and Santa María Egipciaca; martyrdoms on Santa Catalina de Alexandria and San Eustacio; and romances on Guillelme, Florencia de Roma, an unnamed empress of Rome,3 and Sevilla, the wife of Carlos Maynes.4 The manuscript was considered a miscellany ofunrelated stories until 1982, whenJohn Maier andThomas Spaccarelli demonstrated die interrelatedness ofdie codex's narratives. Scholars, most recendy Emily Francomano ('"Lady"' and "Manuscript Matrix"), now agree that the legends in the LH were carefully chosen and purposefully sequenced.5 In terms of structure, the codex's narratives are ordered from the time and place of Christ to the reign of Charlemagne (Carlos Maynes) in medieval France, a trajectory that continually arcs toward the present moment and location of die LH's audience (Spaccarelli 23, 41); furthermore, narrative patterns, plots, and character types reappear throughout the codex to create a coherent body of texts (Francomano, '"Lady"' 138). An examination of the decorations and illustrations in the LH and their relationship to its - InA MedievalPilgrim's Companion, Reassessing El libro de los huéspedes (EscorialMS h.1.13), Thomas Spaccarelli bestows this title upon the codex due to the importance of hospitality and the guest/host relationship. We use his designationbecause it also conveys that the manuscriptwas organized as awhole and indicates its associationwithpilgrimage and pilgrims, male and female alike. 3 This figure is the same as the protagonist ofGautier de Coincy's "The Empress of Rome" in his Miracles de Nostre Dame. For an analysis ofthis narrative in relation to the decorative elements that accompany it, see Nancy B. Black. 4 In the same orderjust listed, the rubrics ofthe manuscript title the legends: "De sareta Mana Madalena" (MariaMadalena: fols. lra-2vb); "Commo santa. Marta partió lo que auja [en] seruiçio de Dios" (Santa Maria: fols. 3ra-7rb); "Aqwi comjença la estoria de santa Maria egiçiaca" (Maria Egiçiaca: fols. 7rll-14va); "Del...

Female Pilgrims and Mt. Fuji: Changing Perspectives on the Exclusion of Women

Female Pilgrims and Mt. Fuji: Changing Perspectives on the Exclusion of Women

Rome 1300: On the Path of the Pilgrim (review)

Rome 1300: On the Path of the Pilgrim. By Herbert L. Kessler and Johanna Zacharias. (New Haven and London: Yale University Press. 2000. Pp. 288. $35.00.) Late in the year 1299 pilgrims imbued with expectations of plenary indulgences began to congregate in Rome. As the Church had never marked the advent of a new century with an indulgence, Boniface VIII had no provisions in place for granting one. However, as the new year wore on and the pilgrims' numbers continued to swell, on February 22, 1300 (the feast of St. Peter's Chair), Boniface responded to popular demand with a papal bull decreeing the first Roman Jubilee. The new celebration offered a full indulgence to all those Christian faithful who came to Rome to worship at the basilicas of the city's patron saints, Saint Peter's and Saint Paul's Outside the Walls. Having no Christian precedent for such an event, Boniface and his theologians drew on a Jewish tradition described in the Old Testament (Lev. 25:10-12) in which a Jubilee celebration, a sacred year, was declared every fifty years so that people could return to their ancestral lands in order to allow fields to fallow, to emancipate their slaves, to make restitution, and to forgive their enemies. Boniface VIII borrowed the word and the concept for his new celebration but modified the time-frame: the Christian Jubilee would occur every one-hundred years. The Jubliee of 1300 was a phenomenal success: the Florentine chronicler Giovanni Villani tells us that 200,000 people flocked to Rome to pray at the tombs of Saints Peter and Paul; the poet Dante Alighieri was probably among them. By 1350 the Jubilee cycle was shortened to the original fifty years of the Jewish feast. Later still, the cycle was halved so that the Jubilee would occur every twenty-five years, the calendar on which the celebration is still observed. The year 2000 marked the first millennial Jubilee and was the occasion for the publication of this handsome text, Rome 1300, a vademecum for the historically-minded modern pilgrim. Herbert Kessler and Johanna Zacharias have endeavored to recreate Rome as it was in 1300 through description and analysis of contemporary topography, monuments, and ritual ceremonies. In an effort to aid the understanding of the modern pilgrim, the authors have conjured a medieval female pilgrim in whose footsteps we readers walk and through whose eyes we discern the traces of Rome's medieval monuments and religious life. So as not to disturb the textual invocation of Rome circa 1300, Kessler and Zacharias have made the editorial decision to discuss only the medieval art and architecture in place by the late thirteenth century, saving measured discussion of the later history of the sites for the informative photo captions accompanying the 225 illustrations, many of them in lustrous color plates. It is an admirable enterprise. Much still remains of medieval Rome's paintings, sculptures, frescoes, mosaics, metalwork, icons, relics, and architecture, but it is all too often concealed or obscured by the work of subsequent centuries indifferent and even hostile to the style and aesthetic choices of the Middle Ages. To conceptually strip away centuries of celebrated accretions in order to see Rome's medieval monuments in relation to one another and within their own context is a formidable achievement. The results are worth the effort: the topography and monuments of the Christian capital come into sharper focus, a setting that in turn facilitates the reconstruction of the city's unique religious life as it unfolded within the holy places that came to be synonymous with Rome's urban geography. Over the course of six chapters, Kessler and Zacharias recreate that unique religious life by constructing two narrative journeys for their pilgrim, each of which serves to demarcate and describe discrete sections of Rome's sacred space. The first follows the pilgrim's footsteps as she enters Rome from the southeast through the Porta Maggiore, making her way along the Aqua Claudia toward the papal precinct of St. …

Physiology of the growing and adult goose

Synopsis The packed cell volume, haemoglobin concentration, erythrocyte sedimentation rate and specific gravity and percentage water of whole blood and plasma were determined at 4‐week intervals in male and female Pilgrim goslings from 1 to 20 weeks of age and in adult geese at 4‐ to 5‐week intervals from 34 to 59 weeks of age. All parameters studied increased during the growing period except erythrocyte sedimentation rate which declined. There were no significant sex differences at any time during this period. The packed cell volume of adult males remained relatively constant from 34 to 50 weeks while that of the females declined. After 50 weeks the female level began to rise in contrast to a decline in the males so that the values were about the same for both sexes at 59 weeks. Differences between sexes were highly significant between 43 and 50 weeks. Changes in haemoglobin content and whole blood specific gravity were positively correlated with changes in packed cell volume while changes in erythrocyte sedimentation rate were negatively correlated. Plasma specific gravity of adult males remained relatively constant whereas that of females decreased prior to commencement of egg production at 43 weeks, then increased significantly and remained significantly above the male level for the remainder of the adult period.