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St Pientia and the Château de la Roche-Guyon: Relic Translations and Sacred History in Seventeenth-Century France

Published online by Cambridge University Press:  26 May 2017

Jennifer Hillman*
Affiliation:
University of Chester
*
*Department of History & Archaeology, University of Chester, Parkgate Rd, CH1 4BJ. E-mail: j.hillman@chester.ac.uk.

Abstract

This article explores the connections between the translation of an early Christian relic to the Château de la Roche-Guyon in the mid-seventeenth century and the writing of local sacred histories by the priest and prior Nicolas Davanne. It finds that the translation of a finger bone of St Pientia was the culmination of efforts by a local scholar to revive the sacred history of the Vexin and to celebrate the regional liturgical traditions associated with its early Christian martyrs. In doing so, it finds support for the recent historiography on local, sacred histories which emerged during the Counter-Reformation in response to liturgical standardization. The article also discusses the unstable nature of relics as material objects and explores the ways in which relics were continually reinvested with meaning. It is shown that Pientia's relic was not only part of a defence of a local spiritual heritage in response to Trent, but also part of a claim to an early Christian spiritual heritage for a deviant and heretical movement within the Church.

Type
Research Article
Copyright
Copyright © Ecclesiastical History Society 2017 

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References

1 The word used in the document was chasse, an old French word for reliquary, deriving from capsa, Latin for ‘box’ or ‘coffer’: Bartlett, Robert, Why can the Dead do such Great Things? Saints and Worshippers from the Martyrs to the Reformation (Princeton, NJ, 2013), 264.CrossRefGoogle Scholar

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35 Ibid. 106.

36 Ibid. 87–107.

37 Ibid. 50–1.

38 Ibid. 51–2.

39 Ibid. 54.

40 Ibid. 89.

41 Ibid. 92–3.

42 Ibid. 26, 79–80. Today, a nineteenth-century construction stands on the site of the earlier chapel destroyed in the Revolution, depicting Nicasius by the side of the crucified Christ.

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57 Davanne's sketches and notes on the history of the monastery of Saint-Nicaise, now archived in Montigny-le-Bretonneux, Archives départementales des Yvelines, fonds 24H, were drawn upon by Victor Cotron – prior of the monastery between 1669 and 1672 – whose Chronique de saint Nicaise was a ‘preparatory work’ for the Gallia Christiana: Tétard, Madeleine Arnold, Histoire de la vie religieuse à Meulan (Juziers, 2009), 10Google Scholar.

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62 These relics are recorded in the visitation documentation and in the probate inventory of 1672. This hypothesis was first presented in Hillman, Female Piety, 92–3. The idea of the ‘company’ kept by relics shaping their meaning is from Hahn, Cynthia, Strange Beauty: Issues in the Making and Meaning of Reliquaries 400–c.1204 (Philadelphia, PA, 2012), 12Google Scholar. Interestingly, the Liancourts’ interest in the ancient spiritual heritage of La Roche-Guyon was perpetuated by the eighteenth-century proprietors, who commissioned an ‘ancient’ portal to be designed on the Tour de Guy as an allusion to their family lineage; this is explored in Wick, Gabriel, ‘Hubert Robert (1733–1808) and the Renovation of the Tour de Guy at the Château de La Roche-Guyon’, Garden History 41 (2013), 224–44Google Scholar, at 233.

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