Please help support the mission of New Advent and get the full contents of this website as an instant download. Angela was a woman who travelled, listened, prayed, observed and was open to the influences of her day. Besides the subsequent revisions of this story there are two ancient versions, both originating at Cologne. One of these (Fuit tempore pervetusto) dates from the second half of the ninth century (969-76), and was only rarely copied during the Middle Ages.

Besides the subsequent revisions of this story there are two ancient versions, both originating at Cologne. M. V. (undecim martyres virgines), misinterpreted as undecim millia virginum, etc. Analecta bollandiana, X, 476; XVI, 97-99; XXII, 109-11; XXIII, 351-55; XXX, 339; 362-63. Many attempts have been made to interpret it, none of them satisfactory, but at least the following import may be gathered: A certain Clematius, a man of senatorial rank, who seems to have lived in the Orient before going to Cologne, was led by frequent visions to rebuild in this city, on land belonging to him, a basilica which had fallen into ruins, in honour of virgins who had suffered martyrdom on that spot.

The chief and rather gratuitous suppositions have been various errors of reading or interpretation, e.g., "Ursula and her eleven thousand companions" comes from the two names Ursula and Undecimillia (Sirmond), or from Ursula and Ximillia (Leibniz), or from the abbreviation XI. Ursula and her young girls resisted this violation.

Copyright Irish Ursuline Union © 2020. My email address is webmaster at newadvent.org. See also KROMBACH, S. Ursula vindicata (Cologne, 1847), a large but uncritical compilation; RETTBERG, Kirchengeschichte Deutschlands, I (1846), III, 23; SCHADE, Die Sage von der heiligen Ursula (Hanover, 1854), an essay in which the exegesis is unfortunately mythological; DE BUCK in Acta SS., Oct. III, 73-303; FRIEDRICH, Kirchengeshichte Deutschlands, I (1867), 141-66; KLINKENBERG in Jahrbücher des Vereins von Alterthumsfreunden im Rheinland, LXXXVIII (1889), 79- 95; LXXXIX (1890), 105-34; XCIII (1892), 130-79; DÜNTZER, ibidem (1890), 150-63; DELPY, Die Legende von der heiligen Ursula in der Kölner Malerschule (Cologne, 1901); TOUT, Legend of St. Ursula in Historical Essays, by members of Owens College, Manchester (London, 1902), 17-56; MAIN, L'inscription de Clematius in Mélanges Paul Fabre (Paris, 1902), 51-64; HAUCK, Kirchengeschichte Deutschlands, I (1887), 24-25 (3rd-4th ed., 1904), 25; REISE, Die Inschrift des Clematius in Bonner Jahrbücher, CXVIII (1909), 236-45; ZILLIKEN, ibid., CXIX (1910) 108-09; cf. They moved on to Rome and Pope Cyriacus asked to join Ursula’s group. The author of the latter, probably in order to win more credence for his account, claims to have received it from one who in turn heard it from the lips of St. Dunstan of Canterbury, but the serious anachronisms which he commits in saying this place it under suspicion. He was the pope from Britain. Analecta bollandiana, X, 476; XVI, 97-99; XXII, 109-11; XXIII, 351-55; XXX, 339; 362-63.

The angel said they would all return from this place from their journey and win the crown of martyrdom. The legend of the Eleven Thousand Virgins has inspired a host of works of art, several of them of the highest merit, the most famous being the paintings of the old masters of Cologne, those of Memling at Bruges, and of Carpaccio at Venice. But as early as the end of the ninth century or the beginning of the tenth, the phrase "the eleven thousand virgins" is admitted without dispute. About this page Ursula was deeply spiritual and at an early age had dedicated herself to God, deciding to remain a virgin because of her love of Christ. The different solutions with their variations suggested by scholars, sometimes with levity, sometimes with considerable learning, all share the important defect of being based on relatively late documents, unauthoritative and disfigured by manifest fables. For the authentic cult and hence for the actual existence of the virgin martyrs, it is a guarantee of great value, but it must be added that the exact date of the inscription is unknown, and the information it gives is very vague. New York: Robert Appleton Company, 1912. This article was transcribed for New Advent by Robert B. Olson. • The kings were to provide ships for a journey. APA citation. Angela’s father regularly read from it to his family. The virgins have rather round, venerated faces, while the Huns have more individualised and realistic faces and wear ornate garb. http://www.newadvent.org/cathen/15225d.htm. Nearly 600 children were enrolled in CCD classes taught by volunteers. The picture can be found in room 50b, within the Medieval and Renaissance galleries. All Rights Reserved. A powerful pagan king requested of Ursula’s father that she would marry his son Ethereus.

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