Description
This study examines the cult of St. Katherine of Alexandria---one of the most widely venerated saints of the medieval Christian world---in what was in many ways a far-flung and remote corner of Christendom. A number of recent studies have established that this saint appealed to a wide range of different groups across Europe, and her legend and cult were capable of generating and fulfilling many different meanings, both for individuals and for groups. The saint's great popularity in much of Europe is easily understandable, but her popularity in Sweden raises a number of interesting questions that have not previously been explored in such a sustained and focused manner. How did this Mediterranean saint---a Greek-speaking princess or queen of Alexandria---come to be one of the most beloved saints in a cold and remote northern region? How did a figure renowned for her learning become an intercessor for people whose access to the written word was limited at best? What possible functions could this cult fulfill for the Swedes? In confronting questions such as these, this study provides a fascinating insight into Christianity in medieval Sweden.
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Saint Katherine of Alexandria was one of the most popular female saints in medieval Sweden, along with Mary Magdalene and Saint Margaret. Sands, a specialist in medieval Swedish history, traces the veneration of St. Katherine, particularly in the diocese of Uppsala and the island of Gotland. She begins by examining the entry of Katherine into Swedish religious life in the eleventh century. Her appeal to Swedish clergy, Cistercian monks, Dominican and Franciscan friars and the various bishops is considered which prompts theories as to why Katherine was more popular among the clergy there than other countries. Particularly interesting is the chapter on noble patronage of Katherine. Women were particularly drawn to this educated, strong-willing martyr but men also used her image on seals and dedicated chapels to her. Gotland traded considerably with Eastern Europe and the Byzantine Empire but Sands finds little influence of Orthodox representations of Katherine. She does feel that German traders may have reinforced interest in the saint. The number of guilds that considered Katherine one of their patron saints indicates a popularity among non-noble citizens, as well. In a more speculative section, Sands searches a folktale of "Little Karin" for evidence that remnants of Katherine's cult survived the Reformation. Appendices list images of Katherine on walls, seals, and calendars. Along with inscriptions on church bells. Translations of Swedish versions of her life are also included. Annotation ©2010 Book News, Inc., Portland, OR (booknews.com)
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