The statue of Saint Menaus had been the source of controversy amongst the townspeople for centuries. Some worshipped at the foot of the biblical monument, while others dared not approach it, frightened by generations of folklore about the saint who had succumbed to Satan. The young earned their rite of passage into adulthood upon hearing of the saint’s sins, and only if they refrained from repeating the details and evoking the troubled spirit. A bond now exists to unite all men on earth: The Internet - and Saint Menaus is ready to command his silent army throughout the web. None is more devout than Mr Winter Jeffrey. His feverish evangelism flourishes in the stealth of the net, where old crimes play out in new ways. No messy blood trails. No fleeing from crime scenes. Immune from the reach of traditional policing. A place where identities are lost in online ghettos with dial-up vulnerability. All Saint Menaus needs is a chat-room handle. Jesus had his disciples. God had his saints. But what if the devil didn’t work alone? What if he, too, had a helper? The original devil’s advocate. Satan’s very own servant. Saint Menace: The Patron Saint of Terror.

By 1791, the French Revolution had spread to Haïti, where slaves and free blacks alike had begun demanding civil rights guaranteed in the 1789 Declaration of the Rights of Man. Enter Romaine-la-Prophétesse, a free black Dominican coffee farmer who dressed in women's clothes and claimed that the Virgin Mary was his godmother. Inspired by mystical revelations from the Holy Mother, he amassed a large and volatile following of insurgents who would go on to sack countless plantations and conquer the coastal cities of Jacmel and Léogâne. For this brief period, Romaine counted as his political adviser the white French Catholic priest and physician Abbé Ouvière, a renaissance man of cunning politics who would go on to become a pioneering figure in early American science and medicine. Brought together by Catholicism and the turmoil of the revolutionary Atlantic, the priest and the prophetess would come to symbolize the enlightenment ideals of freedom and a more just social order in the eighteenth-century Caribbean. Drawing on extensive archival research, Terry Rey offers a major contribution to our understanding of Catholic mysticism and traditional African religious practices at the time of the Haitian Revolution and reveals the significant ways in which religion and race intersected in the turbulence and triumphs of revolutionary France, Haïti, and early republican America.

Trotz der zahlreichen Publikationen, die in den letzten Jahren der Erforschung der mittelalterlichen Seewege im Mittelmeer, des ökonomischen und kulturellen Austausches und des Phänomen der Pilgerfahrt gewidmet waren, bleibt das Thema der spezifischen Andachtsformen, die mit der Seefahrt verbunden waren und zur Herstellung von privilegierten Heiligtümern für die Seefahrer führten, noch ein Desideratum. Wie viele bis jetzt zu wenig beachtete Urkunden bestätigen, bildete sich im Spätmittelalter ein transmediterranes Netzwerk von Heiligen Orten, die insbesondere von Seefahrern besucht wurden und deren Verehrungswürdigkeit mit ihrer Lage am symbolischen Treffpunkt zwischen den Dimensionen Wasser, Erde und Himmel direkt zusammenhing. Die in diesem Band versammelten und von Spezialisten verschiedener Disziplinen aus zahlreichen Ländern (Frankreich, Italien, Griechenland, Israel, Libanon, Polen, Spanien, Malta) verfassten Aufsätze zielen darauf, die Hauptorte dieser neuen Sakralgeographie zu beschreiben und die Geschichte ihres Kultes aus historischer, religions- und kunstgeschichtlicher Sicht zu rekonstruieren.

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