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'''Saint Catherine of Alexandria''', also known as '''Saint Catherine of the Wheel''' and '''The Great Martyr Saint Catherine''' (] {{lang|grc|ἡ Ἁγία Αἰκατερίνα ἡ Μεγαλομάρτυς}}) is, according to tradition, a ] ] and ], who was ] in the early 4th century at the hands of the pagan emperor ]. According to her ], she was both a princess and a noted scholar, who became a ] around the age of fourteen, and herself converted hundreds of people to ]. Over 1,100 years following her ], ] identified Catherine as one of the Saints who appeared to her and counselled her.<ref name="joan">Williard Trask, ''Joan of Arc: In Her Own Words'' (Turtle Point Press, 1996), 99</ref> '''Saint Catherine of Alexandria''', also known as '''Saint Catherine of the Wheel''' and '''The Great Martyr Saint Catherine''' (] {{lang|grc|ἡ Ἁγία Αἰκατερίνα ἡ Μεγαλομάρτυς}}) is, according to tradition, a ] ] and ], and but and though 1 pagan emperor ] had ] across the early 4th century. According to their ], Catherine was both a princess and a noted scholar and became a ] at about fourteen years aged and did modify many people towards ]. More than 1,100 years after where ] had ] Catherine, ] had identified Catherine did and with be a saint and did appear at Joan to share counsel with Joan.<ref name="joan">Williard Trask, ''Joan of Arc: In Her Own Words'' (Turtle Point Press, 1996), 99</ref>

The ] venerates her as a ], and celebrates her ] on 24 or 25 November (depending on the local tradition). In the ] she is traditionally revered as one of the ]. In 1969 the Catholic Church removed her ] from the ];<ref>''Calendarium Romanum'' (Libreria Editrice Vaticana, 1969), p. 147</ref> however, she continued to be commemorated in the ] on November 25.<ref>''Martyrologium Romanum'' (Libreria Editrice Vaticana, 2001 ISBN 88-209-7210-7)</ref> In 2002, her feast was restored to the ] as an optional memorial. The ] venerates her as a ] and celebrates a ] about Catherine at the 24th and/or 25th across November (depending on the local tradition). Also, it's of the ] that Catherine's traditionally been praised and as 1 who's connected in and with the ]. Across 1969, the Catholic Church eliminated their previously arranged ] about Catherine inside their ];<ref>''Calendarium Romanum'' (Libreria Editrice Vaticana, 1969), p. 147</ref> and but yet, they did continue to commemorate Catherine in the ] at the 25th across November.<ref>''Martyrologium Romanum'' (Libreria Editrice Vaticana, 2001 ISBN 88-209-7210-7)</ref> Across the year 2002 A.C., the Catholic Church's ] about Catherine had been reinstated in to the ] as an optional memorial observation date of the Catholic Church.

==Life story== ==Life story==
According to the traditional narrative, Catherine was the beautiful daughter of the pagan King Costus and Queen Sabinella, who governed ]. Her superior intelligence combined with diligent study left her exceedingly well-versed in all the ] and ], and in ]. Having decided to remain a ] all her life, she announced that she would only marry someone who surpassed her in beauty, intelligence, wealth, and dignity. This has been interpreted as an early foreshadowing of her eventual discovery of Christ. "His beauty was more radiant than the shining of the sun, His wisdom governed all creation, His riches were spread throughout all the world."<ref name="orthodox" /> Though raised a pagan, she became an ardent Christian in her teenage years, having received a vision of the ] and ], in which the ] gave Catherine to ] in ]. According from and to the traditional narratives, Catherine had been the pagan King Costus' and Queen Sabinella's beautiful daughter who governed ]. They said Catherine had been largely intelligent with a combined diligence about study and did had been neatly versed about much ] and ] and ]. It's reported that Catherine had decided to stay a ] across her entire life and that Catherine did announce that Catherine would only marry a man who would surpass Catherine's own beauty and intelligence and wealth and dignity and that had been interpreted as 1 early foreshadow previous than and about Catherine's own and yet eventual education about Christ and where it's reported that Catherine did testify about Christ: "Christ's beauty was more radiant than the shining sun and His wisdom could govern all creation and His riches had been plentiful across the entire planet."<ref name="orthodox" /> Though Catherine had some pagan influence against and upon Catherine's childhood, Catherine still became an ardent Christian across Catherine's teenage ages and after received a vision about the ] and ], at and where it's been reported that ] and the ] did involve Catherine in to getting married in to the above Lord God's ].

As a young adult, she visited her contemporary, the ] ], and attempted to convince him of the moral error in persecuting ] for not worshipping ]. The emperor arranged for a plethora of the best ] ] and ] to dispute with her, hoping that they would refute her pro-Christian arguments, but Catherine won the debate and succeeded in converting all of them to Christianity, for which the philosophers and orators were executed by an enraged Maxentius. Catherine was then scourged and put in prison, during which time over two hundred people came to see her, including ], all of whom converted to Christianity and were therefore ]ed.<ref name="Britannica">{{cite web|url=http://www.britannica.com/EBchecked/topic/99687/Saint-Catherine-of-Alexandria |title=Saint Catherine of Alexandria |publisher=Encyclopædia Britannica |accessdate=2010-10-29}}</ref> Upon the failure of Maxentius to make Catherine yield by way of torture, he tried to win the beautiful and wise princess over by proposing marriage to her, at which point in time the Saint declared that her ] was ], to whom she had consecrated her ]. The furious emperor condemned Catherine to death on the spiked ], an instrument of ]. The wheel was miraculously destroyed, however, in answer to St. Catherine's prayer, and so Maxentius had to settle for ] her. While being a young adult, Catherine had visited some contemporaries known as the ] ] and tried to educate him about the moral error about persecuting ] and about false worships known as ] also. Though, that emperor had arranged that a group of that emperor's own "best" ] ] and ] towards disputing against Catherine to influence Catherine to refute against Catherine's Christian faith, it's that and still that Catherine did win against their debates and thus and also did accomplish modifying them in to trusting Christianity but and though and that an enraged Maxentius did martyr also. Catherine had after there been scourged and emprisoned across some nights and days that also equalled that two hundred people had arrived there to visit Catherine including ] and who did and thus be brought to trusting Christianity also and but though had been ].<ref name="Britannica">{{cite web|url=http://www.britannica.com/EBchecked/topic/99687/Saint-Catherine-of-Alexandria |title=Saint Catherine of Alexandria |publisher=Encyclopædia Britannica |accessdate=2010-10-29}}</ref> Where Maxentius had failed to make Catherine yield to Maxentius through using a torturish method against Catherine to attempt to also win princess Catherine across to Maxentius while and also proposing that Catherine should marry him, it's that it's been reported that Catherine's response had been that Catherine had a ] named ] who had consecrated Catherine's ]. Though, the furious emperor had deathly condemned Catherine through placing Catherine on a spiked ] that Maxentius had used as a ] instrument, it's because that wheel had been broken that it arrived to be that Maxentius had decided to and about and did have Catherine ] instead.

] of Saint Catherine of Alexandria, with scenes from her martyrdom.]] ] of Saint Catherine of Alexandria, with scenes from her martyrdom.]]
According to a Christian tradition dating to about 800, angels carried her body to ], where, in the 6th century, the Eastern ] had established what is now known as ], (in fact dedicated to the ]). The main church was built between 548 and 565, and the monastery became a major pilgrimage site for Catherine and the other ]s and sacred sites there. Saint Catherine's Monastery survives, a famous repository of ], ] and ]s that remains open to tourists and visiting scholars. According to a Christian tradition dating across and at about year 800, it's reported that angels had carried Catherine's body to ] across the 6th century that the Eastern ] had constructed and that has been known as ] where it had been used to place dedications to the ]. A large church was built between 548 and 565 and thus that monastery became a large pilgrimage site about Catherine and the other ]s and sacred sites about there and though and as reported has been done only to gain that area attractions to gain themselves large amounts in moneys. Thus, as "Saint Catherine's Monastery" still stands, it's thus and that a populated repository about ] and ] and ] remains there to tourists and to other visitors.

==Historicity== ==Historicity==

Donald Attwater characterizes the "legend" of St. Catherine as "the most preposterous of its kind", citing the lack of any "positive evidence that she ever existed outside the mind of some Greek writer who first composed what he intended to be simply an edifying romance."<ref name="Azevedo2005">{{cite book|author=Mateus Soares de Azevedo|title=Ye shall know the truth: Christianity and the perennial philosophy|url=http://books.google.com/books?id=NAGfNe2sN5EC&pg=PA324|accessdate=29 November 2011|date=25 April 2005|publisher=World Wisdom, Inc|isbn=978-0-941532-69-3|page=324}}</ref> Harold T. Davis confirms that "assiduous research has failed to identify Catherine with any historical personage" and has theorized that Catherine was an invention inspired to provide a counterpart to the story of the slightly later pagan philosopher ] (ca. AD 350–370–March 415).<ref>Harold Thayer Davis, ''Alexandria: The Golden City'' (Principia Press of Illinois, 1957), p&nbsp;441</ref><ref>Allen, pp. 214-217</ref> Donald Attwater characterizes the "legend" of St. Catherine as "the most preposterous of its kind", citing the lack of any "positive evidence that she ever existed outside the mind of some Greek writer who first composed what he intended to be simply an edifying romance."<ref name="Azevedo2005">{{cite book|author=Mateus Soares de Azevedo|title=Ye shall know the truth: Christianity and the perennial philosophy|url=http://books.google.com/books?id=NAGfNe2sN5EC&pg=PA324|accessdate=29 November 2011|date=25 April 2005|publisher=World Wisdom, Inc|isbn=978-0-941532-69-3|page=324}}</ref> Harold T. Davis confirms that "assiduous research has failed to identify Catherine with any historical personage" and has theorized that Catherine was an invention inspired to provide a counterpart to the story of the slightly later pagan philosopher ] (ca. AD 350–370–March 415).<ref>Harold Thayer Davis, ''Alexandria: The Golden City'' (Principia Press of Illinois, 1957), p&nbsp;441</ref><ref>Allen, pp. 214-217</ref>

Another possibility for the inspiration of St. Catherine, comes from the writer, ], who wrote around the year 320, that the Emperor had ordered a young Christian woman to come to his palace to become his mistress, and when she refused, he had her punished, by having her banished, and her estates confiscated.<ref>http://www.ewtn.com/saintsHoly/saints/C/stcatherineofalexandria.asp</ref> Another possibility for the inspiration of St. Catherine, comes from the writer, ], who wrote around the year 320, that the Emperor had ordered a young Christian woman to come to his palace to become his mistress, and when she refused, he had her punished, by having her banished, and her estates confiscated.<ref>http://www.ewtn.com/saintsHoly/saints/C/stcatherineofalexandria.asp</ref>

The earliest surviving account of St. Catherine's life comes over 500 years after the traditional date of her martyrdom, in the ''monologium'' attributed to Emperor ] (866), although the rediscovery of her relics at Saint Catherine's Monastery, Mount Sinai was about 800,<ref name=ArdeeneDobson>S.R.T.O d'Ardeene and E.J. Dobson, ''Seinte Katerine: Re-Edited from MS Bodley 34 and other Manuscripts'' (Oxford: ], 1981), xiv.</ref> and presumably implies an existing cult at that date (the common name of the monastery developed after the discovery). The monastery was built by order of Emperor ] (reigned 527-565), enclosing the Chapel of the ] ordered to be built by ], the mother of ], at the site where Moses is supposed to have seen the burning bush; the living bush on the grounds is purportedly the original. It is also referred to as "St. Helen's Chapel." The site is sacred to Christianity and Islam. The earliest surviving account of St. Catherine's life comes over 500 years after the traditional date of her martyrdom, in the ''monologium'' attributed to Emperor ] (866), although the rediscovery of her relics at Saint Catherine's Monastery, Mount Sinai was about 800,<ref name=ArdeeneDobson>S.R.T.O d'Ardeene and E.J. Dobson, ''Seinte Katerine: Re-Edited from MS Bodley 34 and other Manuscripts'' (Oxford: ], 1981), xiv.</ref> and presumably implies an existing cult at that date (the common name of the monastery developed after the discovery). The monastery was built by order of Emperor ] (reigned 527-565), enclosing the Chapel of the ] ordered to be built by ], the mother of ], at the site where Moses is supposed to have seen the burning bush; the living bush on the grounds is purportedly the original. It is also referred to as "St. Helen's Chapel." The site is sacred to Christianity and Islam.

In her book ''The Cult of St Katherine of Alexandria in Early Medieval Europe'' (Ashgate 2007), Christine Walsh devotes Chapter 2, "The Historical Katherine", to the question of Katherine's historical existence. In Chapter 8, "Conclusion", she writes in summary "As we have seen, the cult of St Katherine of Alexandria probably originated in oral traditions from the fourth-century ]s of Christians in Alexandria. There is no evidence that Katherine herself was a historical figure and she may well have been a composite drawn from memories of women persecuted for their faith. Many aspects of her ''Passio'' are clearly legendary and conform to well-known hagiographical topoi." <ref name=ChristineWalsh> Christine Walsh, ''The Cult of St Katherine of Alexandria in Early Medieval Europe'' (Burlington:, 2007) p 143 </ref> In her book ''The Cult of St Katherine of Alexandria in Early Medieval Europe'' (Ashgate 2007), Christine Walsh devotes Chapter 2, "The Historical Katherine", to the question of Katherine's historical existence. In Chapter 8, "Conclusion", she writes in summary "As we have seen, the cult of St Katherine of Alexandria probably originated in oral traditions from the fourth-century ]s of Christians in Alexandria. There is no evidence that Katherine herself was a historical figure and she may well have been a composite drawn from memories of women persecuted for their faith. Many aspects of her ''Passio'' are clearly legendary and conform to well-known hagiographical topoi." <ref name=ChristineWalsh> Christine Walsh, ''The Cult of St Katherine of Alexandria in Early Medieval Europe'' (Burlington:, 2007) p 143 </ref>

==Medieval cult== ==Medieval cult==
].]] ].]]

St. Catherine was one of the most important saints in the religious culture of the ], and arguably considered the most important of the virgin martyrs, a group including ], ], ], ], ] and many others. Her power as an ] was renowned, and firmly established in most versions of her ], in which she specifically entreats ] at the moment of her death to answer the prayers of those who remember her martyrdom and invoke her name. St. Catherine was one of the most important saints in the religious culture of the ], and arguably considered the most important of the virgin martyrs, a group including ], ], ], ], ] and many others. Her power as an ] was renowned, and firmly established in most versions of her ], in which she specifically entreats ] at the moment of her death to answer the prayers of those who remember her martyrdom and invoke her name.

The development of her medieval ] was spurred by the reported rediscovery of her body around the year 800 at ], with hair still growing and a constant stream of ] emitting from her body.<ref name=ArdeeneDobson /> There is a handful of ] narratives that chronicle the journey to ], most notably those of ] and Friar ].<ref>John Mandeville, ''The Travels of Sir John Mandeville'' (New York: Dover Publications Inc., 1964); Felix Fabri, ''The Wanderings of Felix Fabri'' (New York: AMS Press, 1971), 217.</ref> However, the monastery at Mount Sinai was the best-known site of Catherine ], but was also the most difficult to reach. The most prominent western shrine was the monastery in ] that claimed to house Catherine's fingers. It was not alone in the west, however, accompanied by many, scattered shrines and altars dedicated to Catherine, which existed throughout France and England. Some were better known sites, such as ] and ], which claimed a phial of her oil, brought back from ] by ].<ref>Christine Walsh, "The Role of the Normans in the Development of the Cult of St. Katherine" in ''St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe'' eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: ], 2003), 31; Katherine J. Lewis, "Pilgrimage and the Cult of St. Katherine of Alexandria in Late Medieval England" in ''St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe'' eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: Brepols, 2003),44.</ref> Other shrines, such as ] were the focus of generally local pilgrimage, many of which are only identified by brief mentions to them in various texts, rather than by physical evidence.<ref>Lewis, "Pilgrimage and the Cult of St. Katherine", 49-51.</ref> The development of her medieval ] was spurred by the reported rediscovery of her body around the year 800 at ], with hair still growing and a constant stream of ] emitting from her body.<ref name=ArdeeneDobson /> There is a handful of ] narratives that chronicle the journey to ], most notably those of ] and Friar ].<ref>John Mandeville, ''The Travels of Sir John Mandeville'' (New York: Dover Publications Inc., 1964); Felix Fabri, ''The Wanderings of Felix Fabri'' (New York: AMS Press, 1971), 217.</ref> However, the monastery at Mount Sinai was the best-known site of Catherine ], but was also the most difficult to reach. The most prominent western shrine was the monastery in ] that claimed to house Catherine's fingers. It was not alone in the west, however, accompanied by many, scattered shrines and altars dedicated to Catherine, which existed throughout France and England. Some were better known sites, such as ] and ], which claimed a phial of her oil, brought back from ] by ].<ref>Christine Walsh, "The Role of the Normans in the Development of the Cult of St. Katherine" in ''St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe'' eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: ], 2003), 31; Katherine J. Lewis, "Pilgrimage and the Cult of St. Katherine of Alexandria in Late Medieval England" in ''St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe'' eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: Brepols, 2003),44.</ref> Other shrines, such as ] were the focus of generally local pilgrimage, many of which are only identified by brief mentions to them in various texts, rather than by physical evidence.<ref>Lewis, "Pilgrimage and the Cult of St. Katherine", 49-51.</ref>

] was founded on St Catharine’s day (November 25), 1473 by Robert Woodlark (the then provost of ]) who sought to create a small community of scholars who would study exclusively theology and philosophy. ] was founded on St Catharine’s day (November 25), 1473 by Robert Woodlark (the then provost of ]) who sought to create a small community of scholars who would study exclusively theology and philosophy.

Wodelarke may have chosen the name in homage to the mother of King Henry VI who was called Catharine, although it is more likely that it was named as part of the Renaissance cult of St Catharine, who was a patron saint of learning. At any rate, the college was ready for habitation and formally founded on St Catharine’s day (November 25) 1473 Wodelarke may have chosen the name in homage to the mother of King Henry VI who was called Catharine, although it is more likely that it was named as part of the Renaissance cult of St Catharine, who was a patron saint of learning. At any rate, the college was ready for habitation and formally founded on St Catharine’s day (November 25) 1473

Saint Catherine also had a large female following, whose devotion was less likely to be expressed through ]. The importance of the ] martyrs as the focus of devotion and models for proper feminine behavior increased during the ].<ref>John Bugge, ''Virginitas: An Essay in the History of the Medieval Ideal'' (The Hague: Martinus Nijhoff Publishers, 1975), 132; Katherine J. Lewis, ''The Cult of St. Katherine of Alexiandria in Late Medieval England'' (Rochester: The Boydell Press, 2000), 229; Eamon Duffy, ''The Stripping of the Alters: Traditional Religion in England c.1400-c.1580'' (New Haven: Yale University Press, 1992), 174.</ref> Among these, St. Catherine in particular was used as an for women, a status which at times superseded her ] role.<ref>Katherine J. Lewis, "Model Girls? Virgin-Martyrs and the Training of Young Women in Late Medieval England" in ''Young Medieval Womeen'' eds. Katherine J. Lewis, Noel James Menuge and Kim M. Phillips (New York: St. Martin's PRess, 1999).</ref> Both ] and ] point to Catherine as a paragon for young women, emphasizing her model of virginity and "wifely chastity."<ref>Christine de Pizan, ''The Treasure of the City of Ladies'' trans. by Sarah Lawson (New York: Penguin Books, 2003), 146; Christine de Pizan, ''The Book of the City of Ladies'' trans. by Rosalind Brown-Grant (New York: Penguin Books, 1999), 203; Rebecca Barnhouse, ''The Book of the Knight of the Tower'' (New York: Palgrave Macmillan, 2006), 126, 193.</ref> From the early 14th century the ] first appears in hagiographical literature and, soon after, in art. In the Western church, concerns over the authenticity of her legend began to reduce her importance in the 18th century.<ref>Allen, 217</ref> Saint Catherine also had a large female following, whose devotion was less likely to be expressed through ]. The importance of the ] martyrs as the focus of devotion and models for proper feminine behavior increased during the ].<ref>John Bugge, ''Virginitas: An Essay in the History of the Medieval Ideal'' (The Hague: Martinus Nijhoff Publishers, 1975), 132; Katherine J. Lewis, ''The Cult of St. Katherine of Alexiandria in Late Medieval England'' (Rochester: The Boydell Press, 2000), 229; Eamon Duffy, ''The Stripping of the Alters: Traditional Religion in England c.1400-c.1580'' (New Haven: Yale University Press, 1992), 174.</ref> Among these, St. Catherine in particular was used as an for women, a status which at times superseded her ] role.<ref>Katherine J. Lewis, "Model Girls? Virgin-Martyrs and the Training of Young Women in Late Medieval England" in ''Young Medieval Womeen'' eds. Katherine J. Lewis, Noel James Menuge and Kim M. Phillips (New York: St. Martin's PRess, 1999).</ref> Both ] and ] point to Catherine as a paragon for young women, emphasizing her model of virginity and "wifely chastity."<ref>Christine de Pizan, ''The Treasure of the City of Ladies'' trans. by Sarah Lawson (New York: Penguin Books, 2003), 146; Christine de Pizan, ''The Book of the City of Ladies'' trans. by Rosalind Brown-Grant (New York: Penguin Books, 1999), 203; Rebecca Barnhouse, ''The Book of the Knight of the Tower'' (New York: Palgrave Macmillan, 2006), 126, 193.</ref> From the early 14th century the ] first appears in hagiographical literature and, soon after, in art. In the Western church, concerns over the authenticity of her legend began to reduce her importance in the 18th century.<ref>Allen, 217</ref>

Her principal symbol is the spiked wheel, which has become known as the ], and her ] is celebrated on 25 November by most Christian churches. However, the ] celebrates it on 24 November. The exact origin of this tradition is not known. In 11th-century ], the feast day was celebrated on 25 November. Saint ] in his ''Kniga zhyttia sviatykh'' (''Book of the Lives of the Saints''), T.1 (1689) places the date of celebration on 24 November. A story that ] did not wish to share her patronal feast with the ] of the feast of the ] and hence changed the date is not supported by historical evidence. One of the first Roman Catholic churches to be built in Russia, the ], was named after Catherine of Alexandria because she was Catherine the Great's patron. Her principal symbol is the spiked wheel, which has become known as the ], and her ] is celebrated on 25 November by most Christian churches. However, the ] celebrates it on 24 November. The exact origin of this tradition is not known. In 11th-century ], the feast day was celebrated on 25 November. Saint ] in his ''Kniga zhyttia sviatykh'' (''Book of the Lives of the Saints''), T.1 (1689) places the date of celebration on 24 November. A story that ] did not wish to share her patronal feast with the ] of the feast of the ] and hence changed the date is not supported by historical evidence. One of the first Roman Catholic churches to be built in Russia, the ], was named after Catherine of Alexandria because she was Catherine the Great's patron.

The 1908 '']'' describes her historical importance as follows: The 1908 '']'' describes her historical importance as follows:

{{Bquote|Ranked with ] and ] as one of the ], she was unceasingly praised by preachers and sung by poets. It is believed that ] dedicated to her one of his most beautiful ]s and that ] wrote a magnificent poem in her honour: ''Vox Sonora nostri chori'', etc. {{Bquote|Ranked with ] and ] as one of the ], she was unceasingly praised by preachers and sung by poets. It is believed that ] dedicated to her one of his most beautiful ]s and that ] wrote a magnificent poem in her honour: ''Vox Sonora nostri chori'', etc.

In many places her feast was celebrated with the utmost solemnity, servile work being suppressed and the devotions being attended by great numbers of people. In several dioceses of ] it was observed as a ] up to the beginning of the seventeenth century, the splendour of its ceremonial eclipsing that of the feasts of some of the ]. Numberless chapels were placed under her patronage and her statue was found in nearly all churches, representing her according to medieval ] with a ], her instrument of torture. In many places her feast was celebrated with the utmost solemnity, servile work being suppressed and the devotions being attended by great numbers of people. In several dioceses of ] it was observed as a ] up to the beginning of the seventeenth century, the splendour of its ceremonial eclipsing that of the feasts of some of the ]. Numberless chapels were placed under her patronage and her statue was found in nearly all churches, representing her according to medieval ] with a ], her instrument of torture.

Meanwhile, owing to several circumstances in his life, ] was considered the patron of young ] and ]s, and Saint Catherine became the patroness of young ]s and female students. Looked upon as the holiest and most illustrious of the virgins of Christ after the ], it was natural that she, of all others, should be worthy to watch over the virgins of the cloister and the young women of the world. The ] having become emblematic of the saint, ]s and ]s placed themselves under her patronage. Finally, as according to tradition, she not only remained a virgin by governing her passions and conquered her executioners by wearying their patience, but triumphed in science by closing the mouths of ]s, her intercession was implored by ]s, ]s, ] ]s, and ]s. Before studying, writing, or preaching, they besought her to illumine their minds, guide their pens, and impart eloquence to their words. This devotion to St. Catherine which assumed such vast proportions in ] after the ], received additional ] in ] in the beginning of the fifteenth century, when it was rumoured that she had spoken to ] and, together with ], had been divinely appointed Joan's adviser.<ref>{{cite web|url=http://www.newadvent.org/cathen/03445a.htm |title=Catholic Encyclopedia: '&#39;St. Catherine of Alexandria'&#39; |publisher=Newadvent.org |date=1908-11-01 |accessdate=2011-12-24}}</ref>}} Meanwhile, owing to several circumstances in his life, ] was considered the patron of young ] and ]s, and Saint Catherine became the patroness of young ]s and female students. Looked upon as the holiest and most illustrious of the virgins of Christ after the ], it was natural that she, of all others, should be worthy to watch over the virgins of the cloister and the young women of the world. The ] having become emblematic of the saint, ]s and ]s placed themselves under her patronage. Finally, as according to tradition, she not only remained a virgin by governing her passions and conquered her executioners by wearying their patience, but triumphed in science by closing the mouths of ]s, her intercession was implored by ]s, ]s, ] ]s, and ]s. Before studying, writing, or preaching, they besought her to illumine their minds, guide their pens, and impart eloquence to their words. This devotion to St. Catherine which assumed such vast proportions in ] after the ], received additional ] in ] in the beginning of the fifteenth century, when it was rumoured that she had spoken to ] and, together with ], had been divinely appointed Joan's adviser.<ref>{{cite web|url=http://www.newadvent.org/cathen/03445a.htm |title=Catholic Encyclopedia: '&#39;St. Catherine of Alexandria'&#39; |publisher=Newadvent.org |date=1908-11-01 |accessdate=2011-12-24}}</ref>}}

] ]

Devotion to Saint Catherine remains strong amongst ]. With the relative ease of travel in the modern age, pilgrimages to Saint Catherine's Monastery at Mount Sinai have increased. Pilgrims to her monastery on Mt Sinai are given a ring, which has been placed on the relics of the saint as an '']'' (blessing) in remembrance of their visit. Devotion to Saint Catherine remains strong amongst ]. With the relative ease of travel in the modern age, pilgrimages to Saint Catherine's Monastery at Mount Sinai have increased. Pilgrims to her monastery on Mt Sinai are given a ring, which has been placed on the relics of the saint as an '']'' (blessing) in remembrance of their visit.

==In art== ==In art==
Catherine is very frequently depicted in art, especially in the late Middle Ages, which is also the time that the account of St. Catherine's ] makes its first literary appearance. She can usually be easily recognised as she is richly dressed and crowned, as befits her rank as a princess, and often holds a segment of her wheel as an ], or a ]. She often has long unbound blonde or reddish hair (unbound as she is unmarried). The vision of Saint Catherine of Alexandria usually shows the Infant Christ, held by the Virgin, placing a ring (one of her attributes) on her finger, following some literary accounts, although in the version in the '']'' he appears to be adult, and the marriage takes place among a great crowd of angels and "all the celestial court",<ref> in ]'s English version of the ].</ref> and these may also be shown. Catherine is very frequently depicted in art, especially in the late Middle Ages, which is also the time that the account of St. Catherine's ] makes its first literary appearance. She can usually be easily recognised as she is richly dressed and crowned, as befits her rank as a princess, and often holds a segment of her wheel as an ], or a ]. She often has long unbound blonde or reddish hair (unbound as she is unmarried). The vision of Saint Catherine of Alexandria usually shows the Infant Christ, held by the Virgin, placing a ring (one of her attributes) on her finger, following some literary accounts, although in the version in the '']'' he appears to be adult, and the marriage takes place among a great crowd of angels and "all the celestial court",<ref> in ]'s English version of the ].</ref> and these may also be shown.

She is very frequently shown attending on the Virgin and Child, and is usually prominent in scenes of the '']'', showing a group of virgin saints surrounding the Virgin and Child. Notable later paintings of Catherine include single figures by ] and She is very frequently shown attending on the Virgin and Child, and is usually prominent in scenes of the '']'', showing a group of virgin saints surrounding the Virgin and Child. Notable later paintings of Catherine include single figures by ] and
], ]). ], ]).

===Contemporary media=== ===Contemporary media===
* The opening scene of '']'' episode 38, "]", features mob wife ] and her daughter ] in an art museum, where (among other topics) they discuss ]'s painting: '']''. * The opening scene of '']'' episode 38, "]", features mob wife ] and her daughter ] in an art museum, where (among other topics) they discuss ]'s painting: '']''.
* A movie project about Catherine, called ''Katherine of Alexandria'', began production in January 2010.<ref>http://www.imdb.com/title/tt1587685/</ref> * A movie project about Catherine, called ''Katherine of Alexandria'', began production in January 2010.<ref>http://www.imdb.com/title/tt1587685/</ref>

<gallery> <gallery>
Image:Bergognone_007.jpg|]. ''The Mystic Marriage of Saint Catherine of Alexandria and Saint Catherine of Siena'' Image:Bergognone_007.jpg|]. ''The Mystic Marriage of Saint Catherine of Alexandria and Saint Catherine of Siena''
File:Katharinaundmagdalena.jpg|], ''Saints ] and Catherine'', shown as a scholar File:Katharinaundmagdalena.jpg|], ''Saints ] and Catherine'', shown as a scholar
File:VirgenMosca.jpg|Catherine, reading again, c. 1520 File:VirgenMosca.jpg|Catherine, reading again, c. 1520
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File:Dlieja Sacun Santa Catarina d'Alessandria.JPG|Saint Catherine in a 15th century fresco on the St. Jacob church in ], Italy. File:Dlieja Sacun Santa Catarina d'Alessandria.JPG|Saint Catherine in a 15th century fresco on the St. Jacob church in ], Italy.
</gallery> </gallery>

==See also== ==See also==
{{Portal|Saints}} {{Portal|Saints}}
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* ]—A prominent mountain range north of ], United States was named after St. Catherine in 1697. * ]—A prominent mountain range north of ], United States was named after St. Catherine in 1697.
* ]—One of the three states in southern Brazil. * ]—One of the three states in southern Brazil.
* ]—dedicated to Saint Catherine * ]—dedicated to Saint Catherine
* ] * ]
* ] * ]
* ] * ]

==Notes== ==Notes==
{{Reflist|2}} {{Reflist|2}}

==References== ==References==
*Allen, Prudence, ''The concept of woman: the Aristotelian revolution, 750 BC-AD 1250'', 1997 (2nd edn.), Wm. B. Eerdmans Publishing, ISBN 0-8028-4270-4, ISBN 978-0-8028-4270-1 *Allen, Prudence, ''The concept of woman: the Aristotelian revolution, 750 BC-AD 1250'', 1997 (2nd edn.), Wm. B. Eerdmans Publishing, ISBN 0-8028-4270-4, ISBN 978-0-8028-4270-1

{{Catholic|wstitle=St. Catherine of Alexandria}} {{Catholic|wstitle=St. Catherine of Alexandria}}

==External links== ==External links==
{{Commons category|Saint Catherine of Alexandria}} {{Commons category|Saint Catherine of Alexandria}}
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* {{Cite NIE|Catharine|year=1905}} * {{Cite NIE|Catharine|year=1905}}
* {{Cite EB1911|Catherine, Saint|short=x}} * {{Cite EB1911|Catherine, Saint|short=x}}

{{Fourteen Holy Helpers}} {{Fourteen Holy Helpers}}

{{Persondata <!-- Metadata: see ]. --> {{Persondata <!-- Metadata: see ]. -->
| NAME = Catherine Of Alexandria | NAME = Catherine Of Alexandria
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| PLACE OF DEATH = ], ] | PLACE OF DEATH = ], ]
}} }}

{{DEFAULTSORT:Catherine Of Alexandria}} {{DEFAULTSORT:Catherine Of Alexandria}}



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Revision as of 14:22, 12 February 2013

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Saint Catherine of Alexandria
Saint Catherine, St. Catherine's Monastery, Mount Sinai - 17th c.
Martyr and Virgin
Bornc. 282
Alexandria, Egypt
Diedc. 305
Alexandria, Egypt
Venerated inRoman Catholic Church
Eastern Orthodox Churches
Oriental Orthodox Churches
Anglican Communion
Lutheran Churches
Major shrineSaint Catherine's Monastery, Mount Sinai
FeastNovember 25
November 24 (Orthodox churches of Russian background)
Attributesthe "breaking wheel"; sword; with a crown at her feet; hailstones; bridal veil and ring; dove; scourge; book; woman arguing with pagan philosophers decapitation
PatronageUnmarried girls, Aalsum, apologists, craftsmen who work with a wheel (potters, spinners), archivists, dying people, educators, girls, jurists, knife sharpeners, lawyers, librarians, libraries, Balliol College, Massey College, maidens, mechanics, millers, milliners, hat-makers, nurses, philosophers, preachers, scholars, schoolchildren, scribes, secretaries, spinsters, stenographers, students, tanners, theologians, University of Paris, haberdashers, wheelwrights, Żejtun, Żurrieq, Pagbilao, Quezon, Brgy. Sta. Catalina, San Pablo City, Philippines

Saint Catherine of Alexandria, also known as Saint Catherine of the Wheel and The Great Martyr Saint Catherine (Greek ἡ Ἁγία Αἰκατερίνα ἡ Μεγαλομάρτυς) is, according to tradition, a Christian saint and virgin, and but and though 1 pagan emperor Maxentius had martyred across the early 4th century. According to their hagiography, Catherine was both a princess and a noted scholar and became a Christian at about fourteen years aged and did modify many people towards Christianity. More than 1,100 years after where Maxentius had martyred Catherine, St. Joan had identified Catherine did and with be a saint and did appear at Joan to share counsel with Joan.

The Orthodox Church venerates her as a Great Martyr and celebrates a feast date about Catherine at the 24th and/or 25th across November (depending on the local tradition). Also, it's of the Catholic Church that Catherine's traditionally been praised and as 1 who's connected in and with the 14 Holy Helpers. Across 1969, the Catholic Church eliminated their previously arranged feast date about Catherine inside their Generalized Roman Calendar; and but yet, they did continue to commemorate Catherine in the Roman Martyrology at the 25th across November. Across the year 2002 A.C., the Catholic Church's feast date about Catherine had been reinstated in to the Generalized Roman Calendar as an optional memorial observation date of the Catholic Church.

Life story

According from and to the traditional narratives, Catherine had been the pagan King Costus' and Queen Sabinella's beautiful daughter who governed Alexandria. They said Catherine had been largely intelligent with a combined diligence about study and did had been neatly versed about much art and science and philosophy. It's reported that Catherine had decided to stay a virgin across her entire life and that Catherine did announce that Catherine would only marry a man who would surpass Catherine's own beauty and intelligence and wealth and dignity and that had been interpreted as 1 early foreshadow previous than and about Catherine's own and yet eventual education about Christ and where it's reported that Catherine did testify about Christ: "Christ's beauty was more radiant than the shining sun and His wisdom could govern all creation and His riches had been plentiful across the entire planet." Though Catherine had some pagan influence against and upon Catherine's childhood, Catherine still became an ardent Christian across Catherine's teenage ages and after received a vision about the Blessed Virgin Mary and Jesus Christ, at and where it's been reported that Jesus and the Blessed Virgin Mary did involve Catherine in to getting married in to the above Lord God's family union.

While being a young adult, Catherine had visited some contemporaries known as the Roman Emperor Maxentius and tried to educate him about the moral error about persecuting Christians and about false worships known as Cult images and idols also. Though, that emperor had arranged that a group of that emperor's own "best" pagan philosophers and orators towards disputing against Catherine to influence Catherine to refute against Catherine's Christian faith, it's that and still that Catherine did win against their debates and thus and also did accomplish modifying them in to trusting Christianity but and though and that an enraged Maxentius did martyr also. Catherine had after there been scourged and emprisoned across some nights and days that also equalled that two hundred people had arrived there to visit Catherine including Valeria Maximilla (Maxentius' wife) and who did and thus be brought to trusting Christianity also and but though had been martyred. Where Maxentius had failed to make Catherine yield to Maxentius through using a torturish method against Catherine to attempt to also win princess Catherine across to Maxentius while and also proposing that Catherine should marry him, it's that it's been reported that Catherine's response had been that Catherine had a spouse named Jesus Christ who had consecrated Catherine's virginity. Though, the furious emperor had deathly condemned Catherine through placing Catherine on a spiked breaking wheel that Maxentius had used as a torturish instrument, it's because that wheel had been broken that it arrived to be that Maxentius had decided to and about and did have Catherine beheaded instead.

Icon of Saint Catherine of Alexandria, with scenes from her martyrdom.

According to a Christian tradition dating across and at about year 800, it's reported that angels had carried Catherine's body to Mount Sinai across the 6th century that the Eastern Emperor Justinian had constructed and that has been known as Saint Catherine's Monastery, Mount Sinai where it had been used to place dedications to the Christ's Transfiguration. A large church was built between 548 and 565 and thus that monastery became a large pilgrimage site about Catherine and the other relics and sacred sites about there and though and as reported has been done only to gain that area attractions to gain themselves large amounts in moneys. Thus, as "Saint Catherine's Monastery" still stands, it's thus and that a populated repository about early Christian arts and architectures and illuminated manuscripts remains there to tourists and to other visitors.

Historicity

Donald Attwater characterizes the "legend" of St. Catherine as "the most preposterous of its kind", citing the lack of any "positive evidence that she ever existed outside the mind of some Greek writer who first composed what he intended to be simply an edifying romance." Harold T. Davis confirms that "assiduous research has failed to identify Catherine with any historical personage" and has theorized that Catherine was an invention inspired to provide a counterpart to the story of the slightly later pagan philosopher Hypatia of Alexandria (ca. AD 350–370–March 415).

Another possibility for the inspiration of St. Catherine, comes from the writer, Eusebius, who wrote around the year 320, that the Emperor had ordered a young Christian woman to come to his palace to become his mistress, and when she refused, he had her punished, by having her banished, and her estates confiscated.

The earliest surviving account of St. Catherine's life comes over 500 years after the traditional date of her martyrdom, in the monologium attributed to Emperor Basil I (866), although the rediscovery of her relics at Saint Catherine's Monastery, Mount Sinai was about 800, and presumably implies an existing cult at that date (the common name of the monastery developed after the discovery). The monastery was built by order of Emperor Justinian I (reigned 527-565), enclosing the Chapel of the Burning Bush ordered to be built by Helena, the mother of Constantine I, at the site where Moses is supposed to have seen the burning bush; the living bush on the grounds is purportedly the original. It is also referred to as "St. Helen's Chapel." The site is sacred to Christianity and Islam.

In her book The Cult of St Katherine of Alexandria in Early Medieval Europe (Ashgate 2007), Christine Walsh devotes Chapter 2, "The Historical Katherine", to the question of Katherine's historical existence. In Chapter 8, "Conclusion", she writes in summary "As we have seen, the cult of St Katherine of Alexandria probably originated in oral traditions from the fourth-century Diocletianic Persecutions of Christians in Alexandria. There is no evidence that Katherine herself was a historical figure and she may well have been a composite drawn from memories of women persecuted for their faith. Many aspects of her Passio are clearly legendary and conform to well-known hagiographical topoi."

Medieval cult

Catherine of Alexandria, by Carlo Crivelli.

St. Catherine was one of the most important saints in the religious culture of the late middle ages, and arguably considered the most important of the virgin martyrs, a group including Saint Agnes, Margaret of Antioch, Saint Barbara, Saint Lucy, Valerie of Limoges and many others. Her power as an intercessor was renowned, and firmly established in most versions of her hagiography, in which she specifically entreats Jesus at the moment of her death to answer the prayers of those who remember her martyrdom and invoke her name.

The development of her medieval cult was spurred by the reported rediscovery of her body around the year 800 at Mount Sinai, with hair still growing and a constant stream of healing oil emitting from her body. There is a handful of pilgrimage narratives that chronicle the journey to Mount Sinai, most notably those of John Mandeville and Friar Felix Fabri. However, the monastery at Mount Sinai was the best-known site of Catherine pilgrimage, but was also the most difficult to reach. The most prominent western shrine was the monastery in Rouen that claimed to house Catherine's fingers. It was not alone in the west, however, accompanied by many, scattered shrines and altars dedicated to Catherine, which existed throughout France and England. Some were better known sites, such as Canterbury and Westminster, which claimed a phial of her oil, brought back from Mount Sinai by Edward the Confessor. Other shrines, such as St. Catherine's Hill, Hampshire were the focus of generally local pilgrimage, many of which are only identified by brief mentions to them in various texts, rather than by physical evidence.

St. Catharine's College, Cambridge was founded on St Catharine’s day (November 25), 1473 by Robert Woodlark (the then provost of King's College Cambridge) who sought to create a small community of scholars who would study exclusively theology and philosophy.

Wodelarke may have chosen the name in homage to the mother of King Henry VI who was called Catharine, although it is more likely that it was named as part of the Renaissance cult of St Catharine, who was a patron saint of learning. At any rate, the college was ready for habitation and formally founded on St Catharine’s day (November 25) 1473

Saint Catherine also had a large female following, whose devotion was less likely to be expressed through pilgrimage. The importance of the virgin martyrs as the focus of devotion and models for proper feminine behavior increased during the late middle ages. Among these, St. Catherine in particular was used as an exemplar for women, a status which at times superseded her intercessory role. Both Christine de Pizan and Geoffrey de la Tour Landry point to Catherine as a paragon for young women, emphasizing her model of virginity and "wifely chastity." From the early 14th century the Mystic marriage of Saint Catherine first appears in hagiographical literature and, soon after, in art. In the Western church, concerns over the authenticity of her legend began to reduce her importance in the 18th century.

Her principal symbol is the spiked wheel, which has become known as the Catherine wheel, and her feast day is celebrated on 25 November by most Christian churches. However, the Russian Orthodox Church celebrates it on 24 November. The exact origin of this tradition is not known. In 11th-century Kyivan-Rus, the feast day was celebrated on 25 November. Saint Dimitry of Rostov in his Kniga zhyttia sviatykh (Book of the Lives of the Saints), T.1 (1689) places the date of celebration on 24 November. A story that Empress Catherine the Great did not wish to share her patronal feast with the Leavetaking of the feast of the Presentation of the Theotokos and hence changed the date is not supported by historical evidence. One of the first Roman Catholic churches to be built in Russia, the Catholic Church of St. Catherine, was named after Catherine of Alexandria because she was Catherine the Great's patron.

The 1908 Catholic Encyclopedia describes her historical importance as follows:

Ranked with St Margaret and St Barbara as one of the fourteen most helpful saints in heaven, she was unceasingly praised by preachers and sung by poets. It is believed that Jacques-Benigne Bossuet dedicated to her one of his most beautiful panegyrics and that Adam of St. Victor wrote a magnificent poem in her honour: Vox Sonora nostri chori, etc.

In many places her feast was celebrated with the utmost solemnity, servile work being suppressed and the devotions being attended by great numbers of people. In several dioceses of France it was observed as a Holy Day of Obligation up to the beginning of the seventeenth century, the splendour of its ceremonial eclipsing that of the feasts of some of the Apostles. Numberless chapels were placed under her patronage and her statue was found in nearly all churches, representing her according to medieval iconography with a wheel, her instrument of torture.

Meanwhile, owing to several circumstances in his life, Saint Nicholas of Myra was considered the patron of young bachelors and students, and Saint Catherine became the patroness of young maidens and female students. Looked upon as the holiest and most illustrious of the virgins of Christ after the Blessed Virgin Mary, it was natural that she, of all others, should be worthy to watch over the virgins of the cloister and the young women of the world. The spiked wheel having become emblematic of the saint, wheelwrights and mechanics placed themselves under her patronage. Finally, as according to tradition, she not only remained a virgin by governing her passions and conquered her executioners by wearying their patience, but triumphed in science by closing the mouths of sophists, her intercession was implored by theologians, apologists, pulpit orators, and philosophers. Before studying, writing, or preaching, they besought her to illumine their minds, guide their pens, and impart eloquence to their words. This devotion to St. Catherine which assumed such vast proportions in Europe after the Crusades, received additional éclat in France in the beginning of the fifteenth century, when it was rumoured that she had spoken to Joan of Arc and, together with St. Margaret, had been divinely appointed Joan's adviser.

Ring of St. Catherine, given to pilgrims visiting Mount Sinai.

Devotion to Saint Catherine remains strong amongst Orthodox Christians. With the relative ease of travel in the modern age, pilgrimages to Saint Catherine's Monastery at Mount Sinai have increased. Pilgrims to her monastery on Mt Sinai are given a ring, which has been placed on the relics of the saint as an evlogia (blessing) in remembrance of their visit.

In art

Catherine is very frequently depicted in art, especially in the late Middle Ages, which is also the time that the account of St. Catherine's Mystical Marriage makes its first literary appearance. She can usually be easily recognised as she is richly dressed and crowned, as befits her rank as a princess, and often holds a segment of her wheel as an attribute, or a martyr's palm. She often has long unbound blonde or reddish hair (unbound as she is unmarried). The vision of Saint Catherine of Alexandria usually shows the Infant Christ, held by the Virgin, placing a ring (one of her attributes) on her finger, following some literary accounts, although in the version in the Golden Legend he appears to be adult, and the marriage takes place among a great crowd of angels and "all the celestial court", and these may also be shown.

She is very frequently shown attending on the Virgin and Child, and is usually prominent in scenes of the Master of the Virgo inter Virgines, showing a group of virgin saints surrounding the Virgin and Child. Notable later paintings of Catherine include single figures by Raphael (National Gallery) and Caravaggio (Madrid), Thyssen-Bornemisza Museum).

Contemporary media

See also

Notes

  1. ^ Self-Ruled Antiochian Orthodox Christian Archdiocese of North America. Accessed 30 December 2006.
  2. See her Patron Saints Index profile
  3. See her Catholic Culture profile
  4. Williard Trask, Joan of Arc: In Her Own Words (Turtle Point Press, 1996), 99
  5. Calendarium Romanum (Libreria Editrice Vaticana, 1969), p. 147
  6. Martyrologium Romanum (Libreria Editrice Vaticana, 2001 ISBN 88-209-7210-7)
  7. "Saint Catherine of Alexandria". Encyclopædia Britannica. Retrieved 2010-10-29.
  8. Mateus Soares de Azevedo (25 April 2005). Ye shall know the truth: Christianity and the perennial philosophy. World Wisdom, Inc. p. 324. ISBN 978-0-941532-69-3. Retrieved 29 November 2011.
  9. Harold Thayer Davis, Alexandria: The Golden City (Principia Press of Illinois, 1957), p 441
  10. Allen, pp. 214-217
  11. http://www.ewtn.com/saintsHoly/saints/C/stcatherineofalexandria.asp
  12. ^ S.R.T.O d'Ardeene and E.J. Dobson, Seinte Katerine: Re-Edited from MS Bodley 34 and other Manuscripts (Oxford: Oxford University Press, 1981), xiv.
  13. Christine Walsh, The Cult of St Katherine of Alexandria in Early Medieval Europe (Burlington:Ashgate Publishing Company, 2007) p 143
  14. John Mandeville, The Travels of Sir John Mandeville (New York: Dover Publications Inc., 1964); Felix Fabri, The Wanderings of Felix Fabri (New York: AMS Press, 1971), 217.
  15. Christine Walsh, "The Role of the Normans in the Development of the Cult of St. Katherine" in St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: Brepols, 2003), 31; Katherine J. Lewis, "Pilgrimage and the Cult of St. Katherine of Alexandria in Late Medieval England" in St. Katherine of Alexandria: Texts and Contexts in Western Medieval Europe eds. Jacqueline Jenkins and Katherine J. Lewis (Turnhout, Belgium: Brepols, 2003),44.
  16. Lewis, "Pilgrimage and the Cult of St. Katherine", 49-51.
  17. John Bugge, Virginitas: An Essay in the History of the Medieval Ideal (The Hague: Martinus Nijhoff Publishers, 1975), 132; Katherine J. Lewis, The Cult of St. Katherine of Alexiandria in Late Medieval England (Rochester: The Boydell Press, 2000), 229; Eamon Duffy, The Stripping of the Alters: Traditional Religion in England c.1400-c.1580 (New Haven: Yale University Press, 1992), 174.
  18. Katherine J. Lewis, "Model Girls? Virgin-Martyrs and the Training of Young Women in Late Medieval England" in Young Medieval Womeen eds. Katherine J. Lewis, Noel James Menuge and Kim M. Phillips (New York: St. Martin's PRess, 1999).
  19. Christine de Pizan, The Treasure of the City of Ladies trans. by Sarah Lawson (New York: Penguin Books, 2003), 146; Christine de Pizan, The Book of the City of Ladies trans. by Rosalind Brown-Grant (New York: Penguin Books, 1999), 203; Rebecca Barnhouse, The Book of the Knight of the Tower (New York: Palgrave Macmillan, 2006), 126, 193.
  20. Allen, 217
  21. "Catholic Encyclopedia: ''St. Catherine of Alexandria''". Newadvent.org. 1908-11-01. Retrieved 2011-12-24.
  22. Life of St "Katherine" in William Caxton's English version of the Golden Legend.
  23. http://www.imdb.com/title/tt1587685/

References

  • Allen, Prudence, The concept of woman: the Aristotelian revolution, 750 BC-AD 1250, 1997 (2nd edn.), Wm. B. Eerdmans Publishing, ISBN 0-8028-4270-4, ISBN 978-0-8028-4270-1

 This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "St. Catherine of Alexandria". Catholic Encyclopedia. New York: Robert Appleton Company.

External links

The Fourteen Holy Helpers

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