Heavenly Bodies: Cult Treasures & Spectacular Saints From The Catacombs 2013930834, 9780500251959

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Holy Budies RELICS AND

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PRECEDING PAGES: Hand of St Canditus, Irsee, Germany

(page 1); St Felix,

Friedenweiler, Germany (pages 2-3); St Felix, Gars am Inn, Germany (page 4); hand of St Theodosius, Waldsassen, Germany (pages 6-7). THIS PAGE: [Che shrine of St Albertus, Burgrain, Germany.

Sittrvoductivn

Blessed Bones In 1723, a fully articulated skeleton identified as that of

St Albertus arrived in the small church of St George in Burgrain, Germany. Sent from Rome, the bones produced

great excitement in the parish, and understandably so: they were lavishly decorated in gold and ewels, set with outstanding craftsmanship by Potentiana Hammerl, a

nun from the nearby town of Friesing. Adorned from head to toe with red and blue gemstones and groups of pearls set in intricate designs in filigree wire, the skeletons appearance was so ornate that the local priest compared it to the greatest treasures from the bosom of the earth.

Albertus was enshrined within an altar as a holy relic to encourage the devotions of the faithful.’ His lavishly accoutred bones were considered an incalculable blessing for the local community, since it is Catholic doctrine that venerating

the remains of saints provides a means of ensuring their assistance. As a reward for a life of exceptional faith and virtue, these holy people were believed to have attained a special relationship with God, permitting them to act as intercessors

and allow divine favours to be granted to the living. Albertus presents an extraordinary visage (see pages 8—9 and 22), but this was hardly unique in its day. Around the same time, a skeleton identified as that of

St Valerius was received as a relic in nearby Weyarn. Decorated in a similar style, but with a golden diadem and two large blue gems as eyes, it was sent to

grace the church of the town’s Augustinian monastery. Meanwhile, to the west in Ktthbach, two other skeletons, identified as Sts Auxilius and Leo, were being St Valerius in Weyarn clutches a bouquet, symbolic of the flowers placed on a grave but also a testament to the peace he has found through his act of martyrdom. +e

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~itroduction enshrined with great honours at St Magnus, the church at a local Benedictine convent, Equally opulent in their decoration, their gilded torsos awe the viewer, climaxing in intricate armatures that surround their necks and support skulls encircled with fine golden crowns. These sumptuously adorned bones would now be available to provide succour to their congregations, even though, strictly speaking, none of them actually qualified as the remains of saints according to

the traditional criteria of the Catholic Church. Nor did any of the hundreds of other fully articulated, ostentatiously decorated skeletons that had arrived in southern Germany, Switzerland and Austria over the preceding several decades.

These glittering imposters are part of a nearly forgotten Catholic history. All were taken over the Alps from Italy into German-speaking regions during the seventeenth and eighteenth centuries as a balm for a faith that had been wounded

by the Protestant Reformation.

None

were the skeletons of well-

known holy people who had gained sainthood through the official process of canonization; rather, they were validated by another means. As a group, their bones had been found in the Roman Catacombs. This dated them to the early Christian era, and led to the belief that they had been martyrs. Considered sanctified because they had sacrificed their lives rather than abyure their faith,

in the eyes of many within the Church they had astatus equivalent to that of

canonized

saints.

Collectively

they

were

known

as Katakombenbeiligen,

or

‘catacomb saints’, to differentiate them from those that had been appointed legitimately. Their remains filled the roles traditionally associated with saints’ relics, but they were a new form of sacred item, intended to function as a

symbol of the unbroken heritage of the post-Reformation Church and the early Christian world, thus affirming the eternal truth of Catholic doctrine. Dredged from long-forgotten subterranean galleries, the catacomb saints

began migrating north in the late 1500s, their numbers peaking in the late seventeenth century and then gradually tapering off through the nineteenth. Some churches and monasteries would acquire great quantities of Katakombenheiligen — Waldsassen Basilica in Germany still preserves ten fully articulated examples in its side chapels, as well as two bust relics, for a total of twelve. These skeletons were

appointed

with

the

most

expensive

garniture

not

simply

aS a luxury

but

PRECEDING PAGES: Records concerning the decoration of St Valerius in Weyarn are incomplete, but similarities in technique with the relic of Albertus in Burgrain suggest that there may be a connection between the two. opposite: St Auxelius, pictured here, and St Leo are a matched pair, set in niches beneath altars on opposite sides of a former Benedictine nunnery church in Kihbach, Germany.

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Sittroduction a dazzling display of the rewards offered by God to members of the Catholic

Church. Their appearance

was designed to evoke the Heavenly Jerusalem

described in Chapter 21 of Revelation.’ This divine place constructed of gold and precious gems was interpreted as a magnificent dwelling for the blessed and a symbol of the Church Triumphant. As worldly manifestations of this splendour, set into human bone, the catacomb saints provided a reminder of the glory that was reserved for those of true faith. Their own

glory turned out to be fleeting, however.

By the nineteenth

century, these remarkable skeletons had become a bizarre and morbid reminder of an embarrassing past for many Catholics. As the catacomb saints lost their foothold in the hearts of the faithful, many were hauled from their shrines and

cast out. They

bypassed

the

march

survive now of

time,

only in small pockets such

as

church in Roggenburg, Germany. Now a

the

former

that have

Norbertine

somehow monastery

parish church, it still holds the four

Katakombenbeiligen acquired by the monks: Sts Laurentia, Severina, Valeria and Venantius. Little is known

about the history of these relics, other than that

they were radically altered at some point in the nineteenth century and now share none of the splendour of those tn Burgrain, Weyarn and Ktihbach. To

create a fagade that would shield the sensitive eyes of future generations from the gratuitous aggrandizement of human remains, the bones of the skeletons in Roggenburg

were obscured by thick bodices, skirts and robes, and their

skulls hidden behind papier-maché masks. This barrier against the past 1s augmented by a further bulwark, as the shrines in which the catacomb saints are

placed are fully concealed underneath painted covers that depict lively faces on their skeletal forms. In this lonely darkness the masked and lifeless bones in

Roggenburg sit in forgotten silence. Until 15 August. On this day each year, the catacomb saints in Roggenburg rise from thetr crypts, and it 1s then, despite the layers of camouflage applied by later hands,

that they can be best understood. A Leiberfest (Celebration of the Bodies) 1s held in their honour. Once common to many local parishes, the festival is now unique to this small town, where it has been held for well over two centuries.

The four skeletons are commemorated for their sacrifice as martyrs at the dawn of the Christian age, and thanked for their lengthy service as patrons of the

It is not known when the papier-maché mask was placed over the crumbling

skull of St Severina in Roggenburg, but the workmanship of her clothing suggests a complete ++

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ittroduction local congregation. Removed from their solitary confinement, they are placed on litters, lovingly decorated with flowers and honoured in a special ceremony.

After a Mass the litters are hoisted on to the shoulders of local teenagers. The faithful follow as first Venantius passes through the nave, carried by boys in top hats and tails, and then the three female saints, ferried by white-clad girls.

The procession winds its way through the main portal of the church and out into the grounds

of the old cloister, circles the building and then re-enters.

Afterwards the skeletons are returned to their places. The painted covers of their shrines are closed again, and the catacomb saints are banished from public view for another year. The procession in Roggenburg

is anachronistic to the point of seeming

surreal, but it 1s also a reminder that the bones of Albertus, Valerius, Auxilius,

Leo and all those like them were once celebrated and adored, not just as elaborate sacred items, but as vital parts of their communities, essential element of religious

and were once an

experience for those whose churches were blessed

by their presence. Hidden away or otherwise forgotten, these remarkable skeletons tell a story from a misty and mysterious past. It is a tale of sacrifice, as the catacomb saints were believed to have offered their lives in the service of their faith. It is also a story of triumph, as they emerged from their graves to receive great honours and revitalize a Church in need. Finally, it is a story of betrayal, as the honours bestowed upon many of them were eventually rescinded and their bones forgotten. All of the skeletons venerated as Katakombenbeiligen were the remains of people who had lived and died in Rome and

fifth centuries

ap. Upon

labyrinth of underground

between the second

their passing they were interred in the city’s

cemeteries, and it was there that the first chapter

of their stories closed. The unlikely second chapter opened in the vineyard of Bartolomeo Sanchez, in the year 1578.

opposITE: The relic of St Venantius in Roggenburg is exposed for public view, a rare occurrence. Aside from the occasion of the annual Leiberfest, he is hidden behind a painted cover. OVERLEAF: As St Severina and the other catacomb saints in

Roggenburg are marched in procession around the cloister, a long-standing ritual affirming their connection to the community is re-enacted.

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Holy Bodies RELICS

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For the vineyard workers along Rome’s Via Salaria, the panoply

of

spring

passed without

comment

or

recogni-

tion, as they toiled as countless others had for centurtes. But 31 May 1578 would be different. On that day, a hollow was found. On inspection, it turned out to be a passage-

way leading deep into the earth — it was the entrance

to the Coemeterium Jordanorum (Jordanian Cemetery),

an early Christian catacomb burial site.' Researchers soon arrived to scour the surrounding areas. Another catacomb, the

Coemeterium Priscillae (Cemetery of Priscilla), was soon revealed, and then others. Under the vineyards, a world long dead was awakening, with myriad

galleries bearing poignant testimony to the earliest days of the faith. Unseen for centuries, the corridors had, according to one early visitor, a ‘holiness so venerable, that all who enter [are |. .overcome by a certain awe and brought to

tears’.* Others called them the Eighth Wonder of the World. To the Catholic elite, however, the catacombs represented something even greater: the answer to

a prayer. From these passageways would come weapons to combat Protestant Reformers in the German-speaking lands. This new breed of heretic had, for over half a century, been attacking the holy relics of the Church. Vhe outrages had grown from verbal to physical, as the sacred bones of beloved saints were

first mocked and then vandalized. The discovery of the Roman Catacombs provided a means to repair the damage, and over the next 200 years, skeletons

identified as those of martyrs would emerge from their depths to be reconstructed as a type of relic unlike any that had come before. The arrival of St Albertus’ remains from the Roman Catacombs in 1723 was a source of great excitement for the parishioners of the church of St George in Burgrain, Germany, offering both a tangible connection to the early Christian

martyrs and a glimpse of the heavenly treasures that awaited the faithful. +

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Holy Bodies RELICS:

SACRED

TRASH

OR

SACRED

TREASURE?

The belief that certain human remains hold sacred value as relics is common to many world religions, but it is most prominently associated with Christians — in particular Catholics — and became a major point of contention for Protestant Reformers in the sixteenth century. They were not the first critics of the use of relics in Christian worship, however. Pagan writers disapproved of the early Christian practice of collecting and venerating remains and commented on it with puzzlement. The second-century Greek philosopher Celsus, for instance, disdainfully asked, ‘what sort of human soul is it that has any use for the rotted corpse of a human body?.. Corpses should be disposed of like dung, for they are dung.* Two

centuries later the historian Eunapius

of Sardis was equally

perplexed as to why the Christians he saw in Egypt ‘collected bones and skulls’, and ‘made them out to be gods, and thought they became better by defiling themselves at their graves.” The opinions of such early naysayers carried little sway since they came from outside the Christian community,

but criticism has consistently come

from within as well. The origin of relics in the Church is ambiguous,

since

no passage in scripture gives a clear directive to venerate them. Furthermore,

understanding their function as sacred items involves subtle theological distinctions that have often proved

too difficult for many

within the laity to

understand, which has historically left relics prone to abuse. Catholic doctrine holds that they are to be revered but not worshipped. They originate from a source that has an affinity with God, but the power manifested through them comes from him, not from the items themselves. When the relic of St Albertus was officially offered as a sacred item in Burgrain, Germany, for instance, the parish priest exhorted his congregation to see within the glittering remains a glimpse of the glory that God would one day offer them all.° The skeleton was presented primarily as a devotional aid, and was considered sacred only because it was believed to have been that of an early martyr. In common with all relics, the bones of Albertus held no potency of their own, and to worship or attribute supernatural powers to them would have been heretical. Such careful distinctions have often been undermined by the visceral appeal of relics. Asa tangible and visually magnificent bridge to the supernatural, they are more easily appreciated than the abstract elements of faith, and they have

commonly been credited with magical properties or become the focus of fetishistic worship. This was a problem even in the early Christian community, most

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Some of the catacomb saints removed from churches were sent to local museums, including this St Felix who once belonged to the parish of Tafers, Switzerland, and is now in the Museum of Art and History in Fribourg.

ote)

The Mighty Will Fall be reconstructed. Lifelike heads were created, augmented by wigs of real human hair. With the rest of their bones largely concealed by restorations to their cos-

tumes, the only hints of the true nature of the relics at Rot an der Rot are found in tiny segments of rib, hand and arm bones that can still be glimpsed. The history of the skeleton of Nicholas von der Flite, a fifteenth-century Swiss hermit considered the patron saint of his country, provides both a case

study of the changing attitude of Catholics towards the display of the jeweled skeletons and an opportunity to compare before

and

after

Nicholas

states.

died

near Sachseln in 1487, and his skeleton was placed as a relic in the church there in 1679. Since he is neither a martyr nor was

his

taken

body

from

the

Roman

Catacombs, Nicholas is not technically a Katakombenheiliger — but the popularity and

prestige of the catacomb saints was such that it was decided to treat him as one. His skeleton was articulated in a kneeling posture, hands clasped in prayer, and embellished that

included

with

precious

‘glittering

adornments

stones

shining

from the eye sockets, and gold and silver oo, ornaments over his joints, and a cross

covered

in gems

in the centre

of his

chest, in the place of a heart. Nicholas became an object of cult worship: a visitor in 1868 found pilgrims on the road

to Sachseln and some 400 people in the church where the skeleton stood on the high altar. Being a Protestant, this observer was naturally aghast. A more disgusting and painful exhibition can hardly be conceived; he wrote. The ‘earnest

and devout worship of this skeleton-god’ was condemned as a revolting practice for so-called Christians, and those gathered were no more than idolaters operating under the guise of venerating relics. ABOVE: The relic concealed in a OPPOSITE: St Rot an der

of Nicholas von der Fltie is still present on the altar in Sachseln, but casket. This photograph is the only record of its former appearance. Domitia, pictured here, and her husband, St Aurelius Renatus, in Rot, Germany, are the only known catacomb saints identified as a

married couple. Both received wax heads as part of a reconstruction in 1908-9. ++r+r+rorooeeeeye eye eee eee e

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Heart-shaped decorations on the chests of Wilhelm von Rot (above) and St Aurelius Renatus (right) in Rot an der Rot, Germany, are Sisco Malco mea rele enor eke meal oe The rest of the bones of these relics are almost completely disguised by costuming and twentieth-century wax additions.

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The Mighty Will Fall This

critique

1s not surprising

from

a Protestant.

to compare the account of a contemporary Nicholas’s

But it is interesting

Catholic visitor, who

skeleton ‘facing the congregation...the

by two large emeralds, his nose by one enormous,

described

cavity of his eyes

filled

long topaz, while in the

centre of his ribs hung a large, jeweled cross.’* Embarrassed by this spectacle,

the Catholic regretted that there had not been ‘more refinement and delicacy shown in the use of these precious stones as ornamentation’. He attempted to excuse this tasteless exhibition as an unfortunate by-product of the coarse nature of the locals. “This peasant population never had any pretension to “high art or learning”, but were nevertheless of simple, firm faith and true love of God, he explained, and argued that one might nonetheless ‘admire and respect the desire, albeit crudely expressed, to show reverence.’ The Catholic, then, is more sympathetic than his Protestant counterpart, and affirms that there is genuine Christian sentiment at work. Nevertheless, he similarly rejects the form of the display, although he attempts to justify it by way of apology. It is no wonder that Nicholas’s skeleton was among those removed from view; in his case, however, this was not until the 19308, and photographs of it survive. Posterity thus has access to the remarkable visage the relic once bore, but also

witnesses the triumph of ‘good taste’ and piety: the bones are now disarticulated and hidden in a golden casket. So it was that a once proud army of Heavenly Bodies has been reduced to a mere company. Large collections of decorated skeletons, such as the full complement of ten at Waldsassen Basilica in Germany, now seem exceptional,

but the only truly exceptional fact is that this particular display remained intact, since it was once one of many in the German-speaking lands. Touching stories of devotion surround the Katakombenbeiligen who

managed

to survive,

however. Among them is the saga of Alexander and Calepodius.*+ Believed to be second-century martyrs, the pair was translated from Rome

as a gift to a

nunnery in Unterzell, Germany, in 1730. As was the case for many catacomb

saints, the bells of their demise tolled with secularization in 1803. The jewels were stripped from their bones,

and it was ordered that their skeletons be

OPPOSITE: The finest work of the master decorator Adalbart Eder,

St Maximus was completed in 1765, giving Waldsassen Basilica a total of ten articulated skeletons, now the largest extant collection. OVERLEAF: Saved by devoted protectors, the skeletons of St Calepodius,

pictured here, and St Alexander have a permanent home in a side room of the church of St Laurentius in Zell am Main, Germany. ++

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The Mighty Will Fall disposed of — yet they mysteriously vanished before they could be discarded. Their saviour was the parish priest in nearby Zell am Main, Ignaz Werner, who stole their remains with the aid of a handful of trusted conspirators and hid them in his apartment. Their whereabouts were unknown

for over a century

as they passed in secrecy through several generations of unknown

guardians,

until they were brought as a gift to the city’s church of St Laurentius in 1905, where they were preserved. Their naked bones were wrapped in white silk crepe and richly embroidered tunics by nuns in Augsburg, and the pair was retrans-

lated tn the 1920s. Calepodius and Alexander no longer stand on an altar: their refuge is ina small, dark room near the entrance of the church, but their place is now secure for posterity. Most remarkable of all, however, was the fate of Primus and Felicianus in Rottenbuch.*® We have already recounted their tale of woe: auctioned off by a callous magistrate representing a callous system, and marched out of town by a tearful parish. Yet almost 200 years later, the wrong was righted. In most cases, such skeletons would slowly fade from history after their liquidation, but those taken from Rottenbuch, including Primus and Felictanus, were still sitting in the provincial Austrian churches to which they had been banished in

1803. Despite the passing of generations, the people of Rottenbuch remembered the role the pair had played in establishing the identity of their town, and the grief their ancestors had suffered at their removal. Their place on the high

altar had remained empty, and in the 1970s the city opened negotiations with the parish church of Breitenwang to bring Primus and Felicianus back. Secured with 14,000 Deutschmarks raised through donations, and with another 6,700 raised to restore them to their former glory, the pair crossed the border back into Germany in 1977, headed home. Their exile over, they were retranslated on 17 July of that year to the church that had once embraced them, and that now

embraced them again. Enthroned anew, the re-gilded Baroque shrines of Primus and Felicianus reveal more

than just the skeletons

of two

supposed

at these glorious relics on the high altar at Rottenbuch window into a

martyrs. To

look up

is to peer through a

largely forgotten past, opened through a measure of the devo-

tion that was once accorded to countless other Heavenly Bodies, and that in one community refused to be extinguished. The return of St Felicianus, pictured here, and St Primus to Rottenbuch was funded entirely by donations from parishioners who remembered the importance the relics once held in the hearts of their forefathers. ++

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Mutes Introduction: Blessed Bones

7. Augustine made the comment tn the

17. Quoted in Ditchfield, ‘Martyrs on the

36th section of his De opere monachorum,

Move’, 283.

of Albertus’ translation, Das glorreiche Burg-

8. Quoted from Luther's Theological Testament:

Rain in ihren Gottshaus: d.i. schuldigste Lob-Red bey solen. Translation des kosthar-gefasten Bild des bei. Blut-Zeugen Alberti (Freising: 1723). Thanks to

The Schmatkald Articles, trans. William R. Russell (Minneapolis: 1995), 10.

18. Ludwig Hertling and Engelbert Kirschbaum, The Roman Catacombs and

the parish office in Isen, which administers

9. Quoted from A Treatise on Relics by John

1. See the pamphlet printed for the occasion

the church in Burgratn, for their help with

Calvin, Translated from the Original French with

information on the relic.

an Introductory Dissertation by the Late Count

2. The Heavenly Jerusalem is mentioned in Revelation 21:2, but also noted in verse 3:12. For more on the connection of this concept with the catacomb saints, see Andrea Polonyi,

Valerian Krasinski (Edinburgh:

their Martyrs, trans. M. Joseph Costelloe

(Milwaukee: 1956), 17. 19. Ibid.,

1870), 163.

20, Polonys, Wenn mit Katakombenheiligen, 10.

10. Ibid., 163.

21, Quoted from The Works of Aurelius Augustine:

u. Luther, Schmatkald Articles, 10.

Dods (Edinburgh:

A New Translation, 15 vols, ed. Rev. Marcus

Theologie und Geschichte 14 (St Ottilien:

12. Calvin, A Treatise on Relics, 166-67.

13. A seventeenth-century Catholic source for

1998), 74—75.

1871), vol. 1, The City of

God, trans. Dods, 8:4, 525.

Wenn mit Katakombenbeiligen aus Rom

Neue Traditionen begriindet werden, Studien zur

22.

this event was Jean-Francois Pommeraye, a

22. Quoted in Tripp York, The Purple Crown: The Politics of Martyrdom (Scottsdale, PA: 2007),

46.

Benedictine monk who wrote a manuscript I: Holy Bodies

entitled Histotre de Vabbaye royale de S. Ouen

Beitrage zur Geschichte Nidwaldens 38

de Rouen in 1662, Some passages from it are quoted in “Turner's Tour in Normandy’ [review of Dawson Turner, Account of a Tour in Normandy, undertaken chiefly for the purpose of investigating the architectural antiquities of the Duchy

(Stans, Switzerland: 1979), 9; José Luis

with observations on its history on the cOUHTTY, and

1. Hansjakob Achermann, Die Katakombenheiligen

und ibre Translationen in der

Schweizerischen Quart des Bistums Konstanz,

Bouza Alvarez, Religiosidad Contrarreformista

on its inbabitants, etc, 2 vols (London: 1820)|,

y cultura simbolica del Barroco (Madrid: 1990),

The Eclectic Review 15 (new series) JJanuary—

40-506.

June 1821), 171-78, at 176-77.

2, Quoted in Andrea Polonyi, Wenn mit

14. Theodolphus Philadelphus,

23. Ditchfield, ‘Martyrs on the Move’, 287. 24. Quoted in Simon Ditchheld, “Text Before Trowel: Antonio Bosto’s Roma Sotterranea Revisited’, Studies in Church History 33 (1997), 343-60, at 349. 25. Quoted in Polonyi, Wenn mit Katakombenbeiligen, 4.

Qo

26, Ibid., 42. Katakombenbeiligen

aus Rom Neue Traditionen

begriindet werden, Studien zur Theologie und Geschichte 14 (St Ottilten: 1998), 41. 3. Andrea Polonyi, ‘Rémische Katakombenheilige: Signa authentischer Tradition. Zur Wurkungsgeschichte einer Idee in Mittelalter und Neuzeit’, Rémische Quartalschrift fii r christliche Altertumskunde und

Kirchengeschichte 89 (1994), 245-59, at 251. 4. Quoted in David Farley, An Irreverent Curiosity: In Search of the Church's Strangest Relic in Italy's Oddest Town (New York: 2010), 30-31.

5- Quoted in Peter Brown, The Cult of Saints: Its Rise and Function in Latin Christianity Chi ~. Qs) (Chicago: 1981), 7.

6. See the pamphlet printed for translation

The

True Portraiture of the Church of Jesus Christ

27. Hertling and Kirschbaum, The Roman

(Boulogne: 1670), 254-56.

Catacombs, 3.

15. Quoted in Brown, The Cult of Saints, 9. 16. On various aspects of this topic, see

29. See Wilhelm Schnyder, ‘Die Reliquien und Reliquienbeigaben der Katakombenheiligen in der Schweiz’,

Andrea Polonyi, ‘Religuientranslationen

Zeitschrift fiir schweizerische Kirchengeschichte 25

in oberschwabische Benediktinerkléster

(1931), 34-49, at 134.

als Ausdruck barocker Frémmigkeit’, Rottenburger Jabrbuch fiir Kirchengeschichte 9 (1990).

77-84, at 79; Wolfgang Brickner, ‘Die Katakomben in Glaubensbewusstsein des katholischen Volkes: Geschichtsbilder und Frommigkeitsformen’, Rémische Quartalschrift fiir christliche Altertumskunde und Kirchengeschichte 89 (1994), 287-307, at 288; Polonyi, Wenn

of Albertus to the church, Das glorreiche Burg-

mit Katakombenbeiligen, 35-55; and Simon

Ditchfteld, ‘Martyrs on the Move: Relics

ro Blut-Zeugen Alberti -(Beeleing (Freising: 1723).

Fabrications’, 279.

Trevor Johnson, ‘Holy Fabrications: The Catacomb Saints and the CounterReformation in Bavaria’, Journal of Ecclesiastical History 47 (1996), 274-97, at 276;

Rain in ibren Gottshaus: d.i. schuldigste Lob-Red bey solen. Translation des kostbar-gefasten Bild des beil.

28, The estimate is from seventeenth-century author Paolo Aringhi. See Johnson, ‘Holy

Fin Beitrag& zur Kultur-

as Vindicators of Local Diversity in the

(1993), 283-94, at 283. ee

ee

eee

ee

180

31. Curtously, these officials were funded by fees paid for dispensations to marry within prohibited degrees and other matrimonial indulgences. See J. B. L. Seroux d’Agincourt, ‘ . + + . Histoire de l'art par les monuments, depuis sa décadence au IV siécle jusq’a son renouvellement au XVI”,

ee

eee

eee

der Schweiz.

und Kirchenoeschichte der oS

letzten dret Jabrbunderte (Kempten: 1907).

‘Tridentine Church’, Studies in Church History 30

++

30. See the catalogue compiled by E. A. Stickelberg, Die Katakombenbeiligen

ee

The Foreign

unfounded, as he was forced to publish

Jabrbuch fiir Volkskunde 4 (1981), tor—11, at 1o1. The relic was brought in 1654 but not officially translated until 1659, accompanted by elaborate festivities that required lengthy

Katakombenheiligen, 64.

a new and less offensive version in 1701.

preparations.

33. Ditchfield, ‘Text Before Trowel’, 343.

43. Polonyi, Wenn mit Katakombenheiligen, 116.

¢

Quarterly Review 7 January—April 1831), \

93-129,

at

121.

32. Quoted in Polonyi,

Wenn mit

The testimony was given at a hearing for

Rome in the 1680s, but did not publish his

findings until 1698 for fear of the reaction they would elicit. These fears were not

7. Robert Treml, Der Heiligen Leiber in der Basilika Waldsassen (Waldsassen: 2006), 8.

the potential canonization of Pius. See also

44. Quoted tn Trevor Johnson, Magistrates,

See also Paul Koudounaris,

Howard

Madonnas, and Miracles: The Counter Reformation

Death: A Cultural History of Ossuaries and Charnel

Louthan, “Tongues, Toes, and Bones:

Remembering Saints in Early Modern Bohemia’, Past and Present 206, supplement 5 (2010), 167-83. 34. Hertling and Kirschbaum, The Roman Catacombs, 56-57. 35. Brown, The Cult of Saints, 75-76. 36. Sources on this period in the history of the catacombs include Hertling and Kirschbaum, The Roman Catacombs, 33; Polonyi,

Houses (London and New York: 2011), 50.

in the Upper Palatinate (Farnham, Surrey: 2009), 261.

8. For information on the history of St Pancratius, see Elias Gyger and Werner

Warth, Gut Ding muss Wyl haben (Wil: 2003).

2: The Church Triumphant 1, Gilbert Burnet, Bishop Burnet’s Travels

g. Trevor Johnson, ‘Holy Fabrications:

through France, ltaly, Germany, and Switzerland

The Catacomb Saints and the Counter-

Reformation in Bavaria’, Journal of Ecclesiastical History 47 (1996), 274-97,

Describing their Religion, Learning, Government, Customs, Natural History, Trade &c (London: , 1750), 200.

at 287. 10. Pfeiffer, Auferweckt in Herrlichkeit!, 36—38.

Wenn mit Katakombenheiligen, 1; and Bruno

2. For various aspects of the preparation

Buchmann, Der beilige Synesius Stadt- und

and movement of the relics out of Italy, see

Landpatron: Ein Beitrag zu seiner Verebrung auf

The Empire of

Hansjakob

u. Ibid., 17.

Achermann, Die Katakombenheiligen

die dritte Zentenarfeier der Ubertragung seiner

und ihre Translationen in der Schweizerischen Quart

Reliquien von Rom nach Bremgarten (Bremgarten,

des Bistums Konstanz, Beitrage zur Geschichte

12. Ibid., 64. Determining the precise value of ancient currencies is difficult, and in

Switzerland: 1953), 21-22.

Nidwaldens 38 (Stans, Switzerland: 1979), 24-48; Paul Hugger, Meister Tod: Zur

some areas they were devalued, but the

37. The palm had consistently been believed

Kulturgeschichte des Sterbens in der Schweiz und in

Rhenish gulden was originally established

to signify a martyr's grave from the time the

Liechtenstein, with photographs by Giorgio

in the fifteenth century with the weight of

catacombs were rediscovered, and in 1688

the Congregation of Rites ruled that its presence was considered definitive proof.

38. The hyacinth plant was a rebirth because it was said to the blood of a youth by that killed during a feud between Apollo.

symbol of be born from name who was Zephyr and

3-653 grammes of fine gold.

von Arb (Zurich: 2002), 147-48; and Anna Caroline Pfeiffer, Auferweckt in Herrlichkeit! Barocke Heilige Leiber in Oberschwaben: Materialien, Fixierungstechniken, konservatorische Aspekte, unpublished dissertation (University of Cologne: 2005), 1-13.

13. For a discussion of this and various other aspects

14. Kaspar von Greyerz, Religion and Culture

in Early Modern Europe, 1500-1800, trans. Thomas Dunlap (Oxford: 2007), 47-48.

3. Luca Quattrocchi and Edgar Harvolk, ‘Le perle dell’eternita’, FMR: Mensile d’arte et di cultura dell ‘Imagine diretto da Franco Maria

39. Johnson, ‘Holy Fabrications’, 280; see also several variations of these names listed in E. A. Sttickelberg,

Geschichte der reliquien int

der Schweiz (Zarich: 1902), [xxxiv—Ixxxv. 40. Luca Quattrocchi and Edgar Harvolk, ‘Le perle dell’eternita’, FMR: Mensile d’arte et di

: ultura dell’Imagine diretto da Franco Maria Ricci 54. an September 1987), F 9 7 ); gi—104, 91-104 at 100.

15. Pfeiffer, Auferweckt in Herrlichkeit!, 57-58.

Ricci 54, (September 1987), 91-104, at 100. 4. Quoted in Andrea Polonyi, ‘Rémische Katakombenheilige: Signa authentischer Tradition. Zur Wurkungsgeschichte eimer Idee in Mittelalter und Neuzeit’, Rémische Quartalschrift fiir christliche Altertumskunde und Kirchengeschichte 89 (1994), 245-59, at 252.

16. On the decor, see Achermann, Die Katakombenbeiligen und ibre Translationen, 102-14. 17. Edgar Krausen, ‘Die Verehrung romischer

Katakombenheiliger in Altbayern 1m Zeitalter des Barock’, Bayerisches Jabrbuch fiir Volkskunde (1966/67), 37-47, at 41.

rQ

41. Johnson, ‘Holy Fabrications’, 281, n. 17. 42. See Jean Mabillon, Eusebii Romani ad Theopbilum Gallum: Epistola de cultu sanctorum ignotorum (Paris: 1698). Mabillon studied the system of authenticating martyrs while in

of costuming, see ibid., 28-53 and

passim,

5. For information on the steps necessary to

,

oo

sutiniesamte

tunic:

receive and ready the relic, see Achermann,

18. On the guests and participants typical

Die Katakombenbeiligen und ibre Translationen,

in a translation ceremony, see Achermann,

51-63; and Hugger, Meister Tod, 148.

Die Katakombenbeiligen 14—23

“4s

6. Hansjakob Achermann, *Translationen

19. Ibid., 122.

Heiliger Leiber als barockes Phianomen’,

++

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oeeeey

eee

181

eee

eee

ee

te

und ibre Translationen,

Motes

20, For informationon the dramatic

cultura dell’] mavine diretto da Franco Maria Ricci 54,

content of the processions and plays which

(September 1987), gt-1o4, at 104.

were

parts

of

translation

Ursula Brossette, ‘Die

ceremonte es,

14. Birgitta Klemenz, Das Zisterzienserkloster Pi rstenfeld cur Zeit von Abt Martin Dallmayr,

1640—1090 ( Weissenhorn: 1997), 104.

see

Einholung Gottes

see Linus Hiisser, ‘Der Martyrer Felizian

und der Heiligen: Zur Zeremonialisierung

in der Herznacher Pfarrkirche: vor Deinen

des Transzendentem Geschehens bet

15. The votive painting, along with several

heiligen Gebeinen stehen wir’, Vor Jura zum

others involving St Prosper, is reproduced

Konsekrationen und Translationen des 17.

Schwarzwald 81 (2007) 39-45.

ina pamphlet published by the convent,

und 18. Jahrhunderts’, Zeremontell als bofische

Kapuzinerinnen-Kloster St. Klara in Stans

ed. Jérg Jochen Berns and Thomas Rahn (Titbingen: 1995), 432-70; also Achermann,

7- Quattroechi and Harvolk, ‘Le perle

[undated], See also Achermann, Die

de eleternita’,

Katakombenbeiligen und thre Transtationen, 2

Die Katakombenbeiligen und ibre Translationen,

8. Walter Pétzl, ‘Dic Biberbacher

16. Johnson, Magistrates, Madonnas, and Miracles,

184—230.

Katakombenhciligen’,

260.

Asthetik in Spatmittelalter und Frither Neuzeit,

21. Brossette, ‘Die Einholung Gottes’, 458.

in Biberbach: Katholische

Pfarr- und Wallfabrtskirche St. Jakobus, St. Laurentius und Heilies Kreuz, ed. Catholic Parish

17. Achermann,

of Biberbach (Regensberg: 1997), 32-33. The church later gained two additional

The translation is mine, and a relatively loose one, The original play is in archaic German

104.

prose.

Die Katakombenheiligen und ihre

Translationen, 277.

18. Ibid., 283

Katakombenheiligen when a pair owned by the wealthy Fugger family was moved there and

22. Achermann,

Die Katakomben heiligen

und thre

eventually stored in the crypt.

19. For information on Leontius in Murt,

Translationen, 197.

Ibid., 226. 24. Such prints would technically be considered third-class relics. A body part

sce Franz Rohner, Der beilige Leontius in

g. Hansjakob Achermann, Die

Muri: Geschichtliches und Eerbauliches zur 3.

Katakombenheiligen und ibre Translationen in der

Zentenarfeter seiner Uebertragung (Murt: 1947);

Schweizerischen Quart des Bistuins Konstanz,

Ernst Baumann. ‘Die Wallfahrt zum

Beitrage zur Geschichte Nidwaldens 38 (Stans, Switzerland: 1979), 265.

Katakombenhedigen

10. Edgar Krausen, ‘Die Verehrung rémischer

Gustav Gugitz zum achtzigsten Geburtstag, ed.

of a saint or other holy person would be a relic of the first class, while something that

Leontius in Murr’,

in Kultur und Volk: Beitrage zur bolkskunde aus Osterreich, Bayern und der Schweiz: Festschrift fii r

person touched or used would be a relic of

Katakombenheiliger in Altbayern tm

Leopold Schmidt, Ver6tfentlichungen des

the second class. The power of relics does

Zeitalter des Barock’, Bayerisches Jabrbuch fiir Volkskunde (1966/67), 37-47, at 43.

Osterretchischen Museums

not diminish through dispersal or class, however — a part of a body

Is as potent

as

the whole, and likewise a third-class relic

fiir Volkskunde

5 ( Vienna: 1954), 23-51; Achermann, Die Katakombenheiligen

und

ihre Trans slationen,

272-87. in

u. Dominik Viktor Mettler, Geschichtliches

in considered to have the same potency

iiber Hergiswil und seine Pfarrkirche (Hergiswil:

20. For more information on [onatus in

as the relic to which it was touched.

1957). 49; Barbara Handke and Xaver

Bad Munstereif fel, see Beate Plitck, ‘Der

ty

25. Emblematico: Morali pentcillo delineatum in sancta

Kult

CHergiswil: 1982), 12.

von Miinstereifel’, Jabrbuch fiir lolkskunde 4

~

ee

-

4

2. For general information on Remigius Property

Katakombe nheiligen Donatus

des deutschen Aberglaubens, 8 vols, ed. Eduard

Sanct Remigi von Nidwalden (Stans: 1969);

Hoffmann-Krayer and Hanns BachtoldStaubli (Berlin: 1974), vol. 2, 309. Regarding

Werner Flury, Sanct Remigi in Nidwalden:

the feast day of Donatus, the translation

in Stans, see Ferdinand Niederberger, 3: Communal

des

(1981), 112-26, at 112-16; and Hlandworterbich

Ge

x gloriosa martyre Munditia (Munich: 1075).

Marty, Pfarrkirche St. Nikolaus Hergiswil am See

1. See Sinnbild 12 in Emblematico: Morali penicillo

Landpatron zwischen See und bohen Bergen

was scheduled originally for 30 June, but

delineatum

(Stans: 2011).

after the priest was str uck by lightning tt

(Munich:

in sancta & gloriosa martyre Munditia

ro

‘~

was postponed until 2 July, and Donatus’ feast day was consequently celebrated on that date.

1675). The translation is my own.

Madonnas, and Miracles: The Counter Reformation

13. For more information on Conrad and the Mondsce catacomb saints, see Monika Soffner-Loibel and Ernst Wageneder,

in the Upper Palatinate (Farnham, UK: 2009),

Mondsee: Former Benedictine Ab be y and Parish

259.

21. Uhanks to Father Josef Baur and Anita

Church of St. Michael, trans. Paul Knight,

Klauser in the parish office in Krumbach

with photographs by Marcel and Gregor

for providing me with information. See also “Wo der Heilige Valentin liegen soll’,

4. Ibid.

Peda (Passau: 2009), 37; and Manfred Koller, “Zum Reliquienaufsatz des Hochaltars von 1732 der echemaligen Stuftskirche

5. Luca Quattrocchi and Edgar Harvolk, ‘Le

Kunst und Denkmalpflege 60: I~2 (2006),

2. Quoted in Trevor Johnson, Magistrates,

w

ae

Ibid.

Mondsce’, perle dell’eternita’, FMR: Mensile darte et di

Augsburger Alleemeine, 14 Eebruary 2007, available at , accessed 1 February 2013.

4145.

++

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eee

ee

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182

ee

ee

eee

te

Motes

22, For more information on Honoratus

Katakombenheiliger’, 40; Walter Potzl,

u. Quoted in Anneli Rufus, Magnificent

and his legend, see , accessed 1 February 2013. Special thanks also to

‘Katakombenheilige als “Attribute” von Gnadenbildern’, fabrbuch fi r Volkskunde 4 (ig81}, 69-84, at 174 and 183.

Head, St. Chiara’s Heart, St. Stepben’s Hand, and other Saints’ Relics (New York: 1999), 5.

4: The Mighty Will Fall

Relics and Memorabilia (New York: 1974), 7-

Corpses: Searching Through Europe for St. Peter's

Johannes Haidn in the archives of the church 12. Jerry Ic. Patterson, A Collectors Guide to

of St Peter, Munich, for information he provided on the relic there. 23. For an example of the story's survival into

1. For information on the fall of St Dionystus,

the modern era, see Jon Carlson, ‘Skeleton

see Edgar Krausen, ‘Die Verehrung rémischer

Saint Returns as Ghost Cat’, The Sun (US),

Katakombenheiliger in Altbayern im Zeitalter

13. De Rossi's research spanned several decades and was first published as La Roma sotterranca cristiana (Rome: 1864—67) in four

16 April 2012, 9.

des Barock’, Bayerisches Jabrbuch fi r Volkskunde

volumes, two of text and two of plates.

(1966/67), 37-47, at 40.

14. Wendel W. Mayer, “The Phial of Blood

24. Krausen, ‘Die Verehrung romischer

Katakombenheiliger’, 40. For information about Felix and his history in Gars am

2, The reputed remains of a St Vibiana were

Controversy and the Decline of the Liberal

Catholic Movement’, Journal of Ecclesiastic [History 46:1 (January 1995), 75-94.

und Radegundis-Verchrung’, Zeit Pluss] aufe:

discovered in the Roman Catacombs tn 1853 and considered to be those of a martyr due to the laurel wreath inscribed upon her

Sakularisation der Kloster Au und Gars am Inn;

tomb. They were given by Pope Pius IX

15. The rescript of the decree was dated 10

1803-2003; Begleitbuch mit Katalog zur Ausstelhing

to Bishop Thaddeus Amat and brought to

December 1863. It is presented in Walter P.

Inn, see Franz Wenhardt, ‘Felix-Wallfahret

vot 17. Mai bis 15. Juni 2003 im Kloster Gars am

Los Angeles, California, to consecrate the

Morras, Relic Worship’,

Inn, ed. Franz Wenhardt, with catalogue by Silvia Fretmann (Gars am Inn: 2003), 44-53.

cathedral that bears Vibiana’s name.

35:2 (July 1875), 39-42.

3. Rev, George Frederick Weston, Journal of

16. S. I, Mahoney, Six Years in the Monasteries

25. For information on Antoninus, his

a Lour in Europe and the East, 1844—46, 3 vols

of Ltaly, and Two Years tn the Islands of the

miracles and his famous oil, see Edgar

(London: 1894), vol. 1, 51.

Mediterranean and in Asia Miner ( New York:

Krausen, ‘Das heilbringende Ol des Al. Antoninus zu Landshut-Seligenthal’,

The Ladies’ Repository,

1836], 261-62.

4. Mrs Bray | Elizabeth Anna Bray),

Bayerisches Jabrbuch fi r Volkskunde (1963), 58-62;

The Mountains and Lakes of Switzerland, with

17. Luugi de Sanctis, Rome, Christian and Papal:

Inge Bosl, Leben in Kloster: Ein bistorischer

Descriptive Sketches of Other Parts of the Continent,

Sketches of its Religious Monuments and Ecclesiastical

Bilderbogen. Vortrag von Inge Bos! antassleth des

3 vols (London: 1841),) vol. 3, 78-80. \

Hierarchy, with Notices of the Jesuits and the

775 jabrigen Jubilauins der Abte: Seligenthal 2007 (Landshut: 2008), 10-14; Quattroccht and

Harvolk, ‘Le perle dell’eternita’, 104, 26. See Andrea Polony1, ‘Romische Katakombenheilige: Signa authentischer Tradition. Zur Wurkungsgeschichte einer

Inguisition (New York: 1856), 134.

5. f:. P. P [author), ‘European Correspondence’, Friends Lutelligencer: A Religious and Familyny Lo

ournal 24:1, 4:14

18. Ktp,

The Catacombs of Rome,

186.

18 January 1868, 731.

19. Louts Duchesne, ‘Les corps saints des catacombs Romaines’, Bulletin critique

6. Thomas RafHes, Letters during a Tour through

de literature, Cbistotre et de théologie 10 (1881),

Idee in Mittelalter und Neuzeit’, Rémische

Some

198-202.

Quartalschrift fiir christliche Altertumskunde und

and the Netherlands, in the Summer of 1819

Kirchengeschichte 89 (1994), 245-50, at 252,

(Liverpool: 1818), 286-87.

Parts of France, Savoy, Switzerland, Germany

Traditionen beortindet werden, Studien

zur

Theologie und Geschichte 14. (St Ortilien:

7. William Ingraham Kip, The Catacombs

in Wilhelm Schnyder, ‘Die Reliquien und

of Rome (New York: 185.4), 182-83.

Reliquienbeigaben der Katakombenheiligen in der Schweiz’, Zeitsch rift fi r schwetzerische

1998), 149-50.

Iw

8. ‘Subterranean Rome: First Paper’, 7. Polonyt, ‘Rémusche Katakombenheilige’,

20. The study was apparently undertaken and published in 1873. Its results are cited

and Wenn mit Katakombenheiligen aus Rom Neue

Kirchengeschichte 25 (1931), 134-49, at 141.

The Leisure Hour 73, 19 May 1853, 328. 21, Fritz Markmiuller, ‘Die Ubertragung

255-56; for information in particular on Sts Coronatus and Luciana tn Heiligkreuztal,

9. Voltaire | Frangois-Marie Arouet|,

zweiet Katakombenheiliger nach

see Anna Caroline Pfeiffer, Auferweckt in

Dictionnaire philosopbique; quoted from

Niederbayern tm 18. Jahrhundert: Ein

Herrlichkeit! Barocke Heilige Leiber in Oberschwaben:

The Works of Voltaire: A Contemporary Version,

Vergleich’, fabrbuch fiir Volkskunde 4 (1981),

Materialien,

ed. Tobias Smollet, intr. Oliver H. G. Leigh,

127-59, at 156-57.

Fixierungstechniken, konservatorische

Aspekte, unpublished dissertation (University

trans. William F, Fleming, 22 vols (Paris and

of Cologne: 2005), 58-59 and 254-331.

New York: rgor), vol. 13, 53.

28. For details on the career of Dionysius,

10. Ibid.

see Krausen, ‘Die Verehrung rémischer

22. Edgar Krausen, ‘Schicksale romischer Katakombenheiliger zwischen 1800 und 1980", fabrbuch flir Volkskunde 4 (1981), 160-67, at 160-61.

++

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eeeoeyryr eee eee ee ee + +

183

Motes

23. Ibid., 161.

24. Ibid., 162—63. Thanks to Kathrin Heiland

27. See ‘Bein Abgerissen: Martyrer-Skelett in Bayern geschandet’, Express.de, 24 March 2010, available at , accessed 1 February 2013.

und Verehrung der Heiligen Primus und Felicianus in Rottenbuch’ and ‘Die Verehrung

28, Many thanks to Father Stefan Bauhofer

der HI. Binosa und Threr Reliquien in

in Endorf for additional information he

Rottenbuch’, in Kleine Schriften, ed. Albrecht Bogle and Jakob Mots (Rottenbuch: 2007), 73-95 and 566-88.

provided from parish records. For more

25. Ulrike Strasser, States of Virginity: Gender, Religion, and Politics in an Early Modern Catholic

State (Ann Arbor: 2004), 135-44. 26. Turner's Tour in Normandy [review of Dawson Turner, Account of a Lour

in Normandy,

undertaken chiefly for the purpose of investigating the architectural antiquities of the Duchy with observations on its history on the country, and on its inbabitants, etc, 2 vols (London: 1820) |, The Eclectic Review ra

¢

15 (New

\ >

“oN

series ), January—June

at 176-77.

\

1821), 171-78,

31. H. S. [author], ‘St. Nicholas vonder Plue | sic)’, Church of England Magazine 38 (January 1855), 18-109. 32. Blessed Nicholas von der Flite’, The Catholic World: A Monthly Magazine of General Literature and Science 21 (1875), 836-48, at 839. 33. Ibid.

information on Clemens in Endorf, see

34. See ‘Die Reliquiaren’,

Luca Quattrocchi and Edgar Harvolk,

‘Le perle dell’eternita’, FMR: Mensile d’arte et

September 1929, 4. Thanks to the parish office in Zell am Main for additional

di cultura dell ‘Imagine diretto da Franco Maria Ricci

information provided.

Volksblatt 223, 27

54, (September 1987), 91-104, at 104. 29. Paul Hugger, Meister Tod: Zur Kulturgeschichte

35. Many thanks to Albrecht Bogle in Rottenbuch and Kathrin Heiland in the

des Sterbens in der Schweiz und in Liechtenstein, with

parish office for the information they

photographs by Giorgio von Arb (Zurich: 5 2002 }, 140.

provided on this topic. See also Inge Aurenhammer, Posthume

“Reisen”

zweier Martyrer Kirchenpatrone wieder in

30. ‘Swiss Churches and Cathedrals: A letter

Rottenbuch: Im Schmadel-Jahr Riickkehr

from a friend, dated Lucerne, Switzerland,

der Stiftsheiligen Primus und Feltcian’,

August 30, 1855’, Quarterly fournal of the American Iy 7 ration 222 QeK\ pa Unitarian Association 3:2 (January 1856), 176.

Mois, ‘Reliquien und Verehrung’.

$+

ete eeeee

eo eee

184

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Weilbeimer Tagblatt, 27 July 1977, 1; and

WUckuowledqments This project could not have been completed without the kind assistance of a large number of people. Special thanks to Hansjakob Achermann, Aline Favre and the Musée de Art et d’Histoire (Fribourg, Switzerland); ‘Tobias Fendt and the Bayerische Staatsbibliothek; Flaminia Fanale, Adeline Jasso, Jasst Laser, Anna Caroline Pfetffer, Katarina Schmoranzer, Karin Schnell and the Bayerisches Nattonalmuseum; and the staff at the Huntington

Library (San Marino, California). Also,

very special thanks for access and research assistance

that was provided to me by wonderful people in the following cities: Aulendorf, Germany: Stefanie Ambacher

Bad Minstereifel, Germany: Harald Bongart Bad Schussenreid, Germany: Joachim Meckler and Birgit Schmid Burglen, Switzerland: Wendelin Buchel, Anja Gisler and Tont Stadler Burgrain, Germany (church office in Isen): Marianne Bauer Cologne, Germany: Frank Miiller Dingolfing, Germany: Christoph Thoma

Dinkelsbiihl, Germany: Regina Miiller Eben, Austria: Traudlinde Hirschbrich Endorf, Germany: Stefan Bauhofer Eschenbach, Switzerland: Sr Lutgard and Sr Christa Ineichen Friedenweiler,

Germany: I. A. Riester

Furstenfeld, Germany: Brigitta Klemenz Gars am Inn, Germany: Franz Wenhardt

Geisenfeld, Germany: Thomas Stummer Gutenzell, Germany: Wolfgang Hoégerle and Karl Linder Heiligkreuztal, Germany: Erich Fensterle Hergiswald, Switzerland: Michéle Wicki Hergiswil, Switzerland: Trix Keiser Herznach, Switzerland: Linus Hiisser

Hochdorf, Switzerland: Roland Hafliger Kisslegg, Germany: Margit Baur and Christine Vidic Kreuzlingen, Switzerland: Yvonne Steinbriichel

Krumbach, Germany: Josef Baur and Anita Klauser Landshut, Germany: Sr Petra Articus

Markt Indersdorf, Germany: Gabi Singer Melk, Austria: Pater Adolf Mondsee, Austria: Josefa Schneider and Ernst Wagenender Moosburg,

Germany: Hans-Georg Platschek

Munich, Germany: Johannes Haidn Neuenkirch, Switzerland: Natalie Fischer and Montka Lingg Ottobeuren, Germany: Rupert Prusinovsky

Porrentruy, Switzerland: Nathalie Marques and Annie Scandellari Raitenhaslach, Germany: Franz Aicher Regensburg, Germany: Robert Thummerer

Rheinau, Switzerland: Monika von Kinel Roggenburg, Germany: Johannes-Baptist Schmid

Rorschach, Switzerland: Peter Jehle and Franz Kuhn Rot an der Rot, Germany: Inge Schmidberger

Rottenbuch, Germany: Albrecht Bogle and Kathrin Heiland Sachseln, Switzerland: Daniel Durrer Sonntagberg, Austria: Franz Hérmann

Stams, Austria: Karl Palfrader and Brother Pirmin Stans, Switzerland: David Blunschi, Sr Sabine and Sr Susanna-Maria

Sursee, Switzerland: Markus and Elisabeth Myriam Ziircher Heil Tannheim, Austria: Donatus Wagner and Renate Ebentheuer

Wald (Walbertsweiler), Germany: Josef Maurer Waldsassen, Germany: Thomas Vogl Wettingen, Switzerland: André Duplain Weyarn, Germany: Dieter Lieblein Wil, Switzerland: Werner Warth Zell am Main, Germany: Rita Glock

++

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185

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+

he Sites * indicates that the relic is regularly on

Passau, Germany: Amantius

Grin, Austria (church of St Wendelin):

display in a public area of the church, rather

Clemens, Julius (formerly in Rottenbuch,

Porrentruy, Switzerland: Faustine

than in a sealed casket, shrine or other votive

Germany) *

Raitenhaslach, Germany (monastic church

a indicates that other catacomb saints not mentioned in this book, either full

Gutenzell, Germany: Christina, Hyacinthus, Justina Heiligkreuztal, Ger rmany: Coronatus,

or partial relics, are also on display in the

| Klosterkirche }): Ausanius, Concordia,

Fortunata (Olympia) * Regensburg, Germany (Basilica of St Emmeram):

Innocentia

[Klosterkirche]): Basilius #4

“Wallfahr tskirche |): Felix * The name of the church is given only where the relic is on public display; otherwise only

Hiltensweiler, Germany: Valentine

Hochdorf, Switzerland: Vheodore

in which church it was housed. In some

Irsee, Germany (monastic church | Klosterkirche]): Canditus,

instances current holding institutions have remain

Rorschach, Switzerland: Konstantius Rot an der Rot, Germany (church of St Verena): Aurelius Renatus, Domiutia, Wilhelm von Rot *a

Eugenius,

Rottenbuch, Germany (church of the Birth

l-austus *

ANONYMOUS.

of Mary): Felicianus, Primus *

Kisslegg, Germnany ( ‘church of Sts Gall and Amberg, Germany: Crescentius Aule ndort f, Germany (church of St Martin):

Ulrich): Ses erin *A Kremsmiinster, Austria (monastic church

Rottenbuch, Germany (now in Tannheim, Austria, church of St Nicholas): Binosa *

| Klosterkirche|): Benedikt *

Felix a Bad Miinstereifel, Germany: Donatus

Bad Schussenreid, Germany (church of St

Sachseln, Switzerland: Nicholas von der Fltie

Kreuzlingen, Switzerland: Martitalis

Krumbach, Germany (church of St

Sonntagberg, Austria (pilgrimage church

| Wallfahreskirche |): Prosper ‘ea

Michael): Valentine *

Magnus): Valentin *&a

Biberbach, Germany (church of the Holy Cross): Candida, | ‘ortunatus, Laurentius * Barglen, Switzerland (parish church | Pfarrkirche |): Maximus *

Kithbach, Germany (church of St Magnus):

Albertus * Dingolfing, Germany: Faustina, Mar tialis,

Stams, Austria: Julius Marcella, Urbicus, Vineentus

Auxilius, Leo *

Stans, Switzerland (church of Sts Peter and

Landshut, Germany (monastic church

Nose srkirche|, Seligenthal): Antoninus

Burgrain, Germany (church of St George):

( ‘in sealed box) ) Theodor,

Marke

Paul): Remigtus * Stans, Switzerland: Prosper

*&

Sursee, Switzerland (church of St George:

Indersdorf, Germany (church

Felix, Irenaus *

of the Assumption of Mary):

Tannheim, Austria (church of St Nicholas):

Innocentius *&

Tigtinus Dinkelsbihl, Germany ( church of St

Clemens, Binosa (formerly in Rottenbuch,

Melk, Austria (monastic church

|Klosterkirche ]): Friedrich +

George): Aurelius *

Donauworth, Germany (church of the Holy

Mondsee, Austria (church

Germany) U rsberg,

of St Michael):

Dorme ttingen, Ger many: (Clemens

Conrad H, Liberatus *a Moosburg, Germany: Deodatus

Eben, Austria (chapel of St Rupert):

Munich, Germany ( church of St Michael in

Cross): Benedikt *a

Notburga

Klosterkirche!): Sy mphorosa

the Baptist): Felix *a church

Neuenkirch, Switzerland (church of

Germany:

Getulius, Martanus *

Oberageri, Switzerland (church of Sts Peter and Paul): Incognito a Ottobeuren, Germany (monastic church

Felix

Geisenfeld, Germany (church of St Mary of the Assumption): Dionysius *

1'Klosterkirche

): Valerius *

Wil, Switzerland{ ‘church of St Nicholas): Pancratius *

| Klosterkirche|): Benedikt, Bonifatius,

Wohlenschwil, Switzerland: Florinus

Januarius *A

Zell am Main, Germany (church of

Palmbtihl, Germany (pilgrimage church | Wa lIfahrtskirche]): Bonifatius *a

++

Sts An thony and Sebastian): Weyarn, Germany (monastic church

St Ulrich): Klemens, Prus * a

»): Ay racinthus *A Gars am + Lon,

Theodosius, Valentinus *& Wettingen, Switzerland (church of

| Klosterkirche])}: Benediktus, Leontius *

Switzerland( ‘formerly 1 in laters,

(monastic

Basilica): Deodatus, Gratian, Maximus,

Lucidus Murt, Switzerland (monastic church

Switzerland) (in the Museum of Art and History): Felix, Prosper * Friedenweiler, Germany (church of St John Purstentel d, (ermany

Dioskorus * Waldsassen, Germany (Waldsassen

Munich, Germany: Dorothea, locondino,

*

Wald (Walbertsweiler), Germany (church of St Bernhard): Bontfatius,

Erasmus, Honoratus, Munditia *

Freiburg, Germany: Alexandre Ir ibourg,

Martina *a

Munich, Germany (church of St Peter):

Eschenbach, Switzerland {monastic church

*

Germany (church of St John the

Evangelist ): Benerose, Caritas, Getreu,

Berg am Laim): Be nedikt *A

*

Einsiedeln, Switzerland: Placidus Endorf, Germany: Clemens,

Germany: Deodatus, Laurentia,

Severina, Waleria, Venantius

Nicholas): Felix *

account, and it 1s impossible to know

to

Ro eee mere

Herznach, Switzerland (church of St

which a relic is known only by historical

asked

Rheinau, Switzerland: Deodatus, Theodora

Hergiswil, Switzerland: Benedictts

the city is listed. There are many cases in

Calcidontus *a

Rheinau, Switzerland (monastic church

Hergiswald, Switzerland (pilgrimage church

same location

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St Laurentius; in a side room): Alexander, Calepodius *

ee

wSIID EX Pagge

numbers 1 mn

italic

refer

to

the

Bonifatius (catacomb saint, Palmbithl,

Albertus (catacomb saint, Burgrain, saint, Zell am Main,

Germany) 174, 178 Alexander VIII,nore Alexander Sev

formerly in Rottenbuch, Germany) 154,

Bonifattus (catacomb saint, Wald | Walbertsweiler!, Germany’)

45,81

Germany) ) 6-9, , 19, 22, 24, 72 Alexander (catacomb

Bonlanden, Germany

B Caecilian 25

Conrad II (catacomb saint, Mondsee, Austria) 112, 114, 117

Calcidonius (catacomb saint, Regensburg,

Amantius (catacomb

Germany) 142,

saint, Passau,

Germany) 154

/

14.4, 145

Germany ) 174, 176-77,

Amiens, France 126

Callisto, Catacomb of 122

Antoninus (catacomb saint, Landshut, Germany) 131, 131, 132

Calvin, John 26

Germany) 134, 135, 136, 137 Council of Trent 30, 36 Counter-Reformation 30, 31, 32, 35,

Germany)

Augustine of Hippo, St 25, 33

1, 86, 87,

Germany) 92, 106, 107 Auxilius (catacomb saint, Kuhbach, 1, 15, 19

Bad Miinstereifel, Germany

122, 124,

125 Bad Schussenreid, Germany 45, 77, 92 Basilius (catacomb saint, Rhetnau, Switzerland ) 351 941 OS, 107 Bellarmino, Roberto 30 Benedict of Nursia, St 104

104

Deodatus (catacomb saint, Moosburg, Germany) Roman

>?

36, 38, 39, 57. 142, 149, 166; discovery of

Switzerland)

Germany’)

Austria) 51 Benedikt (¢ atacomb saint, Ottobeuren, Germany) 45

43, 116, 17

DeSanctis, Lurgt 149 Detterle, Ausanius 109 Dingolfing, Germany 153, 154 Dinkelsbithl, Germany 159, 162

Diocletian, Emperor 122, 154 Dionysius (catacomb saint, Geisenfeld,

Germany)

37, 137, 138, 139, 153

Droskorus (catacomb saint, Wald | Walbertsweiler , Germany) 81, Germany)

166, 170

chapbooks associated with 97, 100, 103, 137; removal from view 16, 150, 153, 154, 157,

Donatus (catacomb saint, Bad Miinstererfel, Germany) 122, 124, 124, 125 Donatist schism 25

159, 162, 166, 174} rettanslation

Donatus Magnus 25

of existing

relics 112, 117; translation of 57—60, 63,

Donauworth, Germany 45

gI—100, 142; transport of from Rome 35-36, 57-60, 142; vandalism of 159, 162; and veneration of the dead 109, 112; see also

Dormettingen, Germany 68, 162

Dorothea (catacomb satnt, Munich, 7

‘

Germany ) 157

individual catacomb saints by name

Celsus 24 Christina (catacomb saint, Gutenzell,

Binosa (catacomb saint, Tannheim, Austria;

Germany)

Eben, Austria 112

Eder, Adalbart 64, 84, 173 Einstedeln, Switzerland 60, 63

80

formerly tn Rottenbuch, Germany)

Christoph, Nivard 117

154, 157

Clemens (catacomb saint, Dormettingen,

Boldetti, Marco Antonio 51

Endort, Germany 60 104 162 Ennetach, Germany, nuns of 63 Erasmus (catacomb saint, Munich,

Germany) 68, 77, 162 Clemens (catacomb saint, [:ndorf, Germany)

Germany) 44, 45

Ger many)

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100,

101

Eschenbach, Switzerland 112

60, 104, 162

++

62-83

Domitia (catacomb saint, Rot an der Rot,

51, 150; aS patrons 103, 125; prints and

Germany) 45

56, 77, 81

Germany) ) 50

36, 30) 4 24 miraculous Epowers attributed to 17, 120, 122, (24, 125, Br, 132; modern alterations of 166, 170; naming of 45,

Benedikt (catacomb saint, Kremsmiinster,

ig 3

Deodatus ( catacomb saint, Waldsassen,

106; contraternities and 100, 10g; criticism

Munich, Germany) 48—49

2,

Deodatus (catacomb saint, Roggenburg,

by Protestants 57, 142, 145, 170; decoration and display of 63, 67. 68, 77, 81, 85, 86, 91 doubts about authenticity of 51, 54. 57. 145, 146, 149, 150; dramatic productions in honour of 92, 94, 97; a8 martyrs 14, 31,

Benedikt (catacomb saint, Donauworth,

14

Deodatus (catacomb saint, Rheinau,

14, 23, 25, 3h. 32, 32, 33, 35.

23, 31, 32, 33, 353 see also individual catacombs by name catacomb saints: articulation and restoration of bones 63, 64, 67, 68; authentication of 36, 39, 42, 45; blood ampoules of 42, 45, 146; children and novices named for 104,

108, 109, 12

Bonifatius (catacomb saint, Ottobeuren,

Damasus I, Pope 36

Carthage 25 catacombs,

153

Custode delle Catacombe

36, Go

Benedikt (catacomb saint, Berg am Laim,

Biberbach, Germany 104, 106

Germany) 103, 104, 120, 152

106, 106

Caritas (catacomb saint, Ursberg, Germany)

Benedictus (catacomb saint, Hergiswil,

Benediktus (catacomb saint, Murt, Switzerland) 45, 46, 51 Benerose (catacomb saint, Ursberg, Germany) 39

54, 81

Crescentius (catacomb saint, Amberg,

Canditus (catacomb saint, Irsee, Ge ermany )

Aulendorf, Germany 63, 67

Aurelius (catacomb saint, Dinkelsbithl., Germany) 158, 159, 162 Aurelius Renatus (catacomb saint, Rot an der Rot, Germany) 166, 172 Ausanius (catacomb saint, Raitenhaslach,

178

Candida (catacomb saint, Biberbach,

Augsburg, Germany 64

oN

Coronatus (catacomb saint, Heiigkreuztal,

Calepodius ( (catacomb saint, Zell am Main,

Amberg, Germany 54, 103, 104, 120, 153

Switzerland)

Austria) 64, 192 Cologne, Germany 25-26; see also Basulica of St Ursula Concordia (catacomb saint, Raitenhaslach, Germany) 92

166

Burgrain, Germany 11, 16, 19, 24

“US, Emperor

) 142

Ger many }

157

Clemens (catacomb saint, Tannheun,

Burglen, Switzerland 126

109

Alexandre ‘catacomb saint, Freiburg Cier many’)

Clemens (catacomb saint, Gran, Austria;

Germany) 45

illustrations.

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187

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%

SUDEX

Eugenius (catacomb saint, Irsee, Germany)

94, 104

Hall in Tirol, Austria 25, 27

Germany) 16, 40-41 Laurentius (catacomb saint, Biberbach,

Hammerl, Potentiana u

Hay, Romano 36

Eunapius of Sardis 24

Germany)

Faustina (catacomb saint, Dingolfing,

Germany) 153

Heerde, Jacobus 124

Il, 19 Leontius (catacomb saint, Muri,

Heiligkreuztal, Germany 63, 77, 137

Faustine (catacomb saint, Porrentruy,

Switzerland) 97, 100, 160-61, 162, 163 Faustus (catacomb saint, Irsee, Germany) 86, 104, 105 Felicianus (catacomb saint, Rottenbuch,

Germany) 154, 156, 157, 178, 179 Felix (catacomb saint, Aulendorf, Germany)

Switzerland) 122, 123

Hergiswald, Switzerland 94, 97 Hergiswil, Switzerland 109, 112

Leuw, Marta Paulina 120

Herznach, Switzerland 104

Liberatus (catacomb saint, Mondsee,

Austria) 115

Hiltensweiler, Germany 45 Hochdorf, Switzerland 162

Lous XIV, King 126

Honoratus (catacomb saint, Munich,

Luciana

Feltx (catacomb saint, Fribourg, Switzerland:

Lucidus (catacomb saint, Munich, Germany )

Honoratus of Amiens, St 126

formerly in Tafers, Switzerland) 166,

Germany)

154

Lucilla of Carthage 25

51

Luther, Martin 26

Hyacinthus (catacomb saint, Gutenzell,

Germany) 51, 52, 53

168-69

(catacomb saint, Heiligkreuztal,

Germany) 61

Germany) 100, 126 Hyacinthus (catacomb saint, Furstenfeld,

62

106

Leo (catacomb saint, Kithbach, Germany)

Heavenly Jerusalem 16

Lyons, France 30

Felix (catacomb saint, Friedenweiler, Germany)

Ignaz, Werner g

2-3

Felix (catacomb saint, Gars am Inn) 4, 126,

126, 129, 131 Felix (catacomb saint, Hergiswald,

Mabillon, Jean 51

Mahoney, S. I. 149

Incognito (catacomb saint, Oberageri,

Switzerland) 55 Innocent XII, Pope 54.

Martanus (catacomb saint, Wettingen, Switzerland) 36

Maria Theresa, Empress 150

Innocentius (catacomb saint, Markt

Switzerland) 94, 97 Felix (catacomb saint, Herznach,

Switzerland) 104

Indersdorf, Germany) 74-75

Martialis (catacomb saint, Dingolfing,

Germany) 153

Tocondino (catacomb saint, Munich,

Felix (catacomb saint, Sursee, Switzerland) 34 Florinus (catacomb saint, Wohlenschwil,

Germany) 164—65, 166 Irenaeus, St 30

Marttalis (catacomb saint, Kreuzlingen,

Switzerland) 96, 97, 97 Martin, Gregory 33

Irenaus (catacomb saint, Sursee,

Switzerland) 36

Switzerland) 102 Fortunata (Olympia) (catacomb saint,

Raitenhaslach, Germany ) 92 Fortunatus (catacomb saint, Biberbach,

Martina (catacomb saint, Ursberg,

Irsee, Germany 86, 94, 104

Germany) 39 martyrs, importance of 33, 35, 36

Januarius (catacomb saint, Ottobeuren,

Maurice, St 85 Maximus

Germany ) 85, 148

Germany ) 106, 106

Freiburg, Germany 142

Jerome, St 30

(catacomb saint, Biirglen,

Switzerland) 126, 127

Jordanian Catacomb 23, 33

Maximus

Fribourg, Switzerland 166

Joseph I, Emperor 150

Friedenweiler, Germany 77

Julius (catacomb saint, Gran, Austria;

Germany) 64, 175 Melk, Austria 150, 153

formerly in Rottenbuch, Germany )

Mondsee, Austria 112

Freising, Germany ul

Friedrich (catacomb saint, Melk, Austria)

78-79, 153

Furstenfeld,

Germany 51

1544 155, 157

Moosburg, Germany 142

Julius Marcellus (catacomb saint, Stams,

Moses

Austria) 166, 167 Gars am Inn, Germany 126, 131 Geisenfeld, Germany

137, 139, 153

Getreu (catacomb saint, Ursberg, Germany)

36, 70-71, 86 Getulius (catacomb saint, Wettingen,

Switzerland) 36 Ginter, Anton 106

30

Munditia (catacomb saint, Munich,

Germany) 98-99, 100, 103, 109, 147

Justina (catacomb saint, Gutenzell, Je r)) 132, 9 Germany 13322

Munich, Germany 100, 103, 108, 126, 154, 156,

Gennaro, St 86

German Peasants’ War 30

(catacomb saint, Waldsassen,

157, 162, 166

Katakombenbeiligen: see catacomb saints

Muri, Switzerland 45, 51, 122

Kisslegg, Germany 63, 68, 77

Klemens (catacomb saint, Neuenkirch, Switzerland)

Neuenkirch, Switzerland 122

140, 141, 142

Nicholas von der Flue (catacomb saint,

Sachseln, Switzerland) 170, 170

Konstantius (catacomb saint, Rorschach, Switzerland) 36, 37, 73

Notburga (catacomb saint, Eben, Austria)

112, 113

The Golden Legend 154

Kremsmitinster, Austria 51

Gran, Austria 154, 157

Kreuzlingen, Switzerland 97

Gratian (catacomb saint, Waldsassen,

Krumbach, Germany 45, 125 Kithbach, Germany 11, 16, 19

Ottobeuren, Germany 45, 64, 85, 86, 91

Landshut, Germany 131, 132

Pancratius (catacomb saint, Wil,

Germany) 65

LS

-

Palmbuhl, Germany 45

Gregory of Tours 36 Gutenzell, Germany 51, 132, 37

Laurentia (catacomb saint, Roggenburg, c_,

+++

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188

eye

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Switzerland)

qo

eye

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64, 64, 91, 92, 93, 120, 122

dex

Passau, Germany 112, 154. Paul I, Pope 38 Pfyffer, Johann Rudolf 35, 122 Pfyffer, Ludwig 36

Rottenbuch, Germany 154, 157, 178

Sachseln, Switzerland 170 Sacred Congregation of Rites and

Pius (catacomb saint, Neuenkirch, Switzerland} 66

‘Trentino, Italy 30 Urban VU, Pope 51

Rot an der Rot, Germany 166, 170

Urbicus (catacomb saint, Stams, Austria) 166

Ceremonies 35, 51, 146

Ursberg, Germany 86

St Agnes, Catacomb of 124

Ursula, St 26; Basilica of 28-29

Pius V, Pope 36

saints, Catholic doctrine on 11; see also

Placidus (catacomb saint, Einsiedeln,

catacomb saints and individual saints by name St Sebastian, Catacomb of 32

Valentin (catacomb saint, Bad Schussenreid,

Sanchez, Bartolomeo 19

Valentine (catacomb saint, Hiltensweiler,

Primus (catacomb saint, Rottenbuch,

Germany) 154, 157, 178 Priscilla, Catacomb of 23, 131 Prosper (catacomb saint, Fribourg, Switzerland; formerly in Tafers,

Schmalkaldic War 30 secularization of monasteries 150, 153, 154,

Austria) 15! Prosper (catacomb saint, Stans, Switzerland) 85, 120, 121

Germany) 45 /alentine (catacomb saint, Krumbach,

157, 159

Germany) 45, 125 Valentine, St 125

eethaler, Joseph Anton 64 Severant, Giovanni 33

Valentinus (catacomb saint, Waldsassen, Germany) 45, 84, 85 (aatae at . Klamia (catacomb Valeria saint, Roggenburg,

Severin (catacomb saint, Kisslegg,

Germany ) 69

Switzerland) 166 Prosper (catacomb saint, Sonntagberg,

Germany) 45, 47. 77, 92

WN

Switzerland) 60, 63 Porrentruy, Switzerland 97, 162 Praetextatus, Catacomb of 36, 137

Severina (catacomb saint, Roggenburg,

Germany) 16

Germany) 16, 17, 20-21, 42 Sonntagberg, Austria 153

/alerius (catacomb saint, Weyarn, Germany)

10, 11, 12-13, 19

Stams, Austria 166

Venantius (catacomb saint, Roggenburg,

Protestant Reformation 14, 26, 30

Stans, Switzerland 85, 109, 120

Prudentius 33

Sursee, Switzerland 36

Venice, Italy 68

Swiss Guards 35, 60, 122

Vincentus (catacomb saint, Stams, Austria)

Raitenhaslach, Germany 92, 106

Regensburg, Germany 142, 145 relics 24-26, 30, 35, 39, 51, 60; Catholic doctrine of 24; history of 24-26, 35; illation 60; Reformation, criticism and destruction during 26, 30;

translation 39, 60; see also

Switzerland) 58-59, 112

Leiberfest in 16, 19 Roman Catacombs: see catacombs, Roman

Rorschach, Switzerland 36 Rossi, Giovanni Battista de 146

Wagner, Hans 94 Wald (Walbertsweiler), Germany 45,

Theodor (catacomb saint, Landshut,

77,81

Waldauf, Florian 25

Germany ) 130 Theodora (catacomb saint, Rheinau,

Waldsassen, Germany VY 14, 45, 64,94, 85,05, 0 U7 14, 45, Wettingen, Switzerland 3 36 g

Switzerland) 81, 81

Weyarn, Germany

Theodore (catacomb saint, Hochdorf,

Switzerland) 162, 190-91

94, 106 Roggenburg, Germany 16, 19, 42;

Voltaire (Frangois-Marie Arouet) 145, 146 Voragine, Jacobus de 154

Tafers, Switzerland 166 Tannheim, Austria 64, 154, 157 Tertullian 33

Switzerland) 108

Rheinau, Switzerland 35, 56, 81,

88—89

Symphorosa (catacomb saint, Eschenbach,

catacomb saints Remigius (catacomb saint, Stans,

Germany) 16, 18, 19

Wil,

Theodosius (catacomb saint, Waldsassen,

Zwingli, Ulrich 26

ye

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189

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120, 122

Zell am Main, Germany 174, 178

Germany} 153

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120,

Rot an der Rot, Germany) 166, 17!

Tigrinus (catacomb saint, Dingolfing,

ee

11, 16, 19

4, Ob 01, QO2, 92,

64,

Wilhelm von Rot (catacomb saint,

Germany) 6-7, 118-119 Thirty Years’ War 35, 103, 104

++

Switzerland

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Heavenly Bodies: Cult Treasures & Spectacular Saints from the Catacombs © 2013 Paul Koudounaris . Images © 2013 Paul Koudounaris, save where indicated otherwise

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— Hand of St Clemens, Tannheim, Austria. Preceding pages: St Theodore, Hochdorf, Switzerland.

Images on pages 31, 42 courtesy Huntington Library, San Marino, California; page 64 courtesy Werner Warth, municipal archivist, Wil, Switzerland; page 81 courtesy Hansjakob Achermann; page 106 courtesy Bayerisches Nationalmuseum, Munich; page 131 courtesy Sr Petra Articus, Abtei Seligenthal, ial page 137 Courtesy Bayerische Staatsbibliothek, Munich; pages 168-69 courtesy Musée d’Art et d'Histoire, Fribourg, Switzerland; page 170 courtesy Fr Daniel Durrer, parish of Sachseln, Switzerland Designed by Karin Fremer \

All Rights Reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording or any other information storage and retrieval system, alenteeiam eum elon tts SC p mem Zatstels from the test aaa

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First published in 2013 in hardcover in the United States of America by Thames & Hudson Inc., 500 Fifth Avenue, New York, New York 1o110 thamesandhudsonusa.com Library of Congress Catalog Card Number 2013930834 ISBN 978-0-500-25195-9 Printed and bound in China by Toppan Leefung Printing Limited