The cult of St. Michael in Britain was very popular since Anglo-Saxon times. The oldest news of a Michaelic dedication in England is reported by Bede (H.e. 5,2,2) and dates back to the end of the 7th century. And that the devotion to the archangel was already rooted in England is demonstrated by the fact that, between the end of the seventh century and the first half of the eighth, some Anglo-Saxon pilgrims faced a long journey to reach the cave of San Michele on the Gargano, engraving their names on the walls, as a trace of their passage. After the battle of Hastings in 1066, the Norman conquest favored the spread of the cult of Saint Michael, also due to the secular Michaelic devotion of the Normans in the sanctuary of Mont Saint-Michel. In England the prevailing typology of Michael's settlements is not the one on high ground: there are many churches in the plains, connected to the water, not so much for the Archangel's healing function, as on the Gargano, but for the salvific function in relation to baptism, such as in France. The dies festus of 8 May also seems to be connected to baptism, to be referred not so much and not only to the Gargano tradition, but to the proximity to the feast of Pentecost, associated with the outpouring of the Spirit.
Il culto di San Michele in Gran Bretagna era molto popolare sin dall'epoca anglosassone. La più antica notizia di una dedicazione micaelica in Inghilterra è riportata da Beda (H.e. 5,2,2) e risale alla fine del VII secolo. E che la devozion per l'arcangelo fosse già radicata in Inghilterra è dimostrato dal fatto che, tra la fine del VII secolo e la prima metà dell'VIII, alcuni pellegrini anglosassoni affrontarono un lungo viaggio per raggiungere la grotta di San Michele sul Gargano, incidendo sulle pareti i loro nomi, come traccia del loro passaggio. Dopo la battaglia di Hastings del 1066, la conquista normanna favorì la diffusine del culto di San Michele, anche per la secolare devozione micaelica dei Normanni nel santuario di Mont Saint-Michel. In Inghilterra la tipologia prevalente degli insediamenti micaelici non è quella in altura: sono presenti molte chiese in pianura, collegate all'acqua, non tanto per la funzione taumaturgica dell'Arcangelo, come sul Gargano, quanto per quella salvifica in relazione al battesimo, come in Francia. Collegato al battesimo sembra essere anche il dies festus dell'8 maggio, da riferirsi non tanto e non solo alla tradizione garganica, quanto alla vicinanza con la festa di Pentecoste, associata all'effusione dello Spirito.
Il culto di san Michele in Inghilterra
Ada Campione
2022-01-01
Abstract
The cult of St. Michael in Britain was very popular since Anglo-Saxon times. The oldest news of a Michaelic dedication in England is reported by Bede (H.e. 5,2,2) and dates back to the end of the 7th century. And that the devotion to the archangel was already rooted in England is demonstrated by the fact that, between the end of the seventh century and the first half of the eighth, some Anglo-Saxon pilgrims faced a long journey to reach the cave of San Michele on the Gargano, engraving their names on the walls, as a trace of their passage. After the battle of Hastings in 1066, the Norman conquest favored the spread of the cult of Saint Michael, also due to the secular Michaelic devotion of the Normans in the sanctuary of Mont Saint-Michel. In England the prevailing typology of Michael's settlements is not the one on high ground: there are many churches in the plains, connected to the water, not so much for the Archangel's healing function, as on the Gargano, but for the salvific function in relation to baptism, such as in France. The dies festus of 8 May also seems to be connected to baptism, to be referred not so much and not only to the Gargano tradition, but to the proximity to the feast of Pentecost, associated with the outpouring of the Spirit.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.