Thinking of the text from the Dies frae (S. Matthew, XXV, 40). It is also probable that this other Saint Francis, partly out of admiration for his illustrious compatriot of Assisi and partly from a compelling urge to be superlative in all things, chose the title in opposition to the Franciscans, the Fratres Minori, l who had previously adopted this style taken from Saint Matthew, XXIII, 8. The title "Minim" was confirmed in these words" ... eosque Eremitos Ordinis Minimorum Fratrum Eremitarum F. Francesci de Paula in posterum nuncupari," taken from the Papal Bull, Meritis religiosae vitae, of 26 February, 1493. The earliest reference to the Order in France is in a fragment preserved in the Bibliotheque de l'Arsenal called, La regle et vie de Frere Franfois, pauvre et humble hermite de Paule, laquelle donne a tous ses 2 freres voulant entrer et vivre en son ordre. The dating of this manuscript should be accepted with considerable reserve; it bears a clearly legible "1474," although it seems most unlikely that any reference to an Order occurred before the Bull of 1493 or that any Rule appeared in French before the Founder's visit to Louis XI in 1483. 3 The fame of Francis and his reputation as a "guerisseur" had reached the French court where Louis XI was sick and dying; the King summoned him to the chateau of Le Plessis-Ies-Tours, but it required the intervention of the Pope to make the hermit undertake the journey

In contrast to the role traditionally fulfilled by secular rulers, the pope has been perceived as an individual person existing in a body subject to decay and death, yet at the same time a corporeal representation of Christ and the Church, eternity and salvation. Using an array of evidence from the eleventh through the fifteenth centuries, Agostino Paravicini- Bagliani addresses this paradox. He studies the rituals, metaphors, and images of the pope's body as they developed over time and shows how they resulted in the expectation that the pope's body be simultaneously physical and metaphorical. Also included is a particular emphasis on the thirteenth century when, during the pontificate of Boniface VIII (1294-1303), the papal court became the focus of medicine and the natural sciences as physicians devised ways to protect the pope's health and prolong his life. Masterfully translated from the Italian, this engaging history of the pope's body provides a new perspective for readers to understand the papacy, both historically and in our own time.

The 18th century was a wealth of knowledge, exploration and rapidly growing technology and expanding record-keeping made possible by advances in the printing press. In its determination to preserve the century of revolution, Gale initiated a revolution of its own: digitization of epic proportions to preserve these invaluable works in the largest archive of its kind. Now for the first time these high-quality digital copies of original 18th century manuscripts are available in print, making them highly accessible to libraries, undergraduate students, and independent scholars. Western literary study flows out of eighteenth-century works by Alexander Pope, Daniel Defoe, Henry Fielding, Frances Burney, Denis Diderot, Johann Gottfried Herder, Johann Wolfgang von Goethe, and others. Experience the birth of the modern novel, or compare the development of language using dictionaries and grammar discourses. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to insure edition identification: ++++ Harvard University Houghton Library N029846 In fact by Madelène de Scudéry. In three parts, each of three books, but disposed in four sections each having separate pagination and register, as follows: part I; part II; part III, book 1; and part III, books 2 and 3. London: printed by J. M. for Thomas Dring, 1702. [2],225, [1];267, [1];107, [1];76p.; 2°

Recent years have witnessed a revival of interest in holy figures in Canada. From the reputations of popes John Paul II and Benedict XVI as prolific saint-makers to the canonization of two figures associated with Canada - Brother André Bessette in 2010 and Kateri Tekakwitha in 2012 - saints are suddenly in the news and a topic of conversation. In Becoming Holy in Early Canada, Timothy Pearson explores the roots of sanctity in Canada to discover why reputations for holiness developed in the early colonial period and how saints were made in the local and immediate contexts of everyday life. Pearson weaves together the histories of well-known figures such as Marie de l'Incarnation with those of largely forgotten local saints such as lay brother and carpenter Didace Pelletier and the Algonquin martyr Joseph Onaharé. Adopting an approach that draws on performance theory, ritual studies, and lived religion, he unravels the expectations, interactions, and negotiations that constituted holy performances. Because holy reputations developed over the course of individuals' lifetimes and in after-death relationships with local faith communities through belief in miracles, holy lives are best read as local, embedded, and contextualized histories. Placing colonial holy figures between the poles of local expectation and the universal Catholic theology of sanctity, Becoming Holy in Early Canada shows how reputations developed and individuals became local saints long before they came to the attention of the church in Rome.