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Cephalophore
A cephalophore (from the Greek for 'head-carrier') is a saint who is generally depicted carrying their severed head. In Christian art, this was usually meant to signify that the subject in question had been martyred by beheading. Depicting the requisite halo in this circumstance offers a unique challenge for the artist: some put the halo where the head used to be, and others have the saint carrying the halo along with the head. Associated legends often tell of the saint standing and carrying their head after the beheading.
The term "cephalophore" was first used in a French article by Marcel Hébert, "Les martyrs céphalophores Euchaire, Elophe et Libaire", in Revue de l'Université de Bruxelles, v. 19 (1914).
The topos can be traced to two sources. In a sermon on Saints Juventinus and Maximinus, John Chrysostom asserted that the severed head of a martyr was more terrifying to the devil than when it was able to speak. "He then compared soldiers showing their wounds received in the battle to martyrs holding their severed head in their hands and presenting it to Christ." The other source was the Western vita of Denis of Paris, founder of the see of Paris, who was identified in the text with Dionysius the Areopagite. John the Baptist, the best-known beheaded saint, is not considered a cephalophore, since he did not hold his head in his hands.
Thus, an original and perhaps the most famous cephalophore is Denis, patron saint of Paris, who, according to the Golden Legend, miraculously preached with his head in his hands while journeying the seven miles from Montmartre to his burying place. Although St Denis is the best known of the saintly head-carriers, there were many others; the folklorist Émile Nourry counted 134 examples of cephalophory in French hagiographic literature alone. Given the frequency with which relics were stolen in medieval Europe, stories like this, in which a saint clearly indicates their chosen burial site, may have developed as a way of discouraging such acts of furta sacra.
A cephalophoric legend of Nicasius of Rheims tells that at the moment of his execution, Nicasius was reading Psalm 119 (Psalm 118 in the Vulgate). When he reached the verse "Adhaesit pavimento anima mea" ("My soul is attached unto dust") (verse 25), he was decapitated. After his head had fallen to the ground, Nicasius continued the psalm, adding, "Vivifica me, Domine, secundum verbum tuum" ("Revive me, Lord, with your words"). The theme of the speaking head is extended in the 8th-century Passio of Saint Justus of Beauvais. After the child had been beheaded by Roman soldiers, his father and brother found the corpse sitting with his head in his lap. Giving the head to his father, Justus asked him to carry it to Auxerre, so that his mother, Felicia, might kiss it.
The legend of Aphrodisius of Alexandria was transferred to Béziers, where his name was inserted at the head of the list of bishops. In the hagiographic accounts, Aphrodisius was accompanied by his camel. As he was preaching, a group of pagans pressed through the crowd and beheaded him on the spot. Aphrodisius picked up his head and carried it to the chapel he had recently consecrated at the site. It is identified today as Place Saint-Aphrodise, Béziers. Himerius of Bosto is said to have survived his decapitation and, after collecting his head, climbed on horseback. He rode to meet his uncle, a bishop, on a small mountain before he finally died.
A legend associated with Ginés de la Jara states that after he was decapitated in southern France, he picked up his head and threw it into the Rhône. The head was carried by sea to the coast of Cartagena, Spain, where it was venerated as a relic (Cartagena was the centre of this saint's cult).
In the Golden Legend, Paul the Apostle at his martyrdom "stretched forth his neck, and so was beheaded. And as soon as the head was from the body, it said: Jesus Christus! which had been to Jesus or Christus, or both, fifty times." When the head was recovered and was to be rejoined to the body as a relic, in response to a prayer for confirmation that this was indeed the right head, the body of Paul turned to rejoin the head that had been set at its feet.
Cephalophore
A cephalophore (from the Greek for 'head-carrier') is a saint who is generally depicted carrying their severed head. In Christian art, this was usually meant to signify that the subject in question had been martyred by beheading. Depicting the requisite halo in this circumstance offers a unique challenge for the artist: some put the halo where the head used to be, and others have the saint carrying the halo along with the head. Associated legends often tell of the saint standing and carrying their head after the beheading.
The term "cephalophore" was first used in a French article by Marcel Hébert, "Les martyrs céphalophores Euchaire, Elophe et Libaire", in Revue de l'Université de Bruxelles, v. 19 (1914).
The topos can be traced to two sources. In a sermon on Saints Juventinus and Maximinus, John Chrysostom asserted that the severed head of a martyr was more terrifying to the devil than when it was able to speak. "He then compared soldiers showing their wounds received in the battle to martyrs holding their severed head in their hands and presenting it to Christ." The other source was the Western vita of Denis of Paris, founder of the see of Paris, who was identified in the text with Dionysius the Areopagite. John the Baptist, the best-known beheaded saint, is not considered a cephalophore, since he did not hold his head in his hands.
Thus, an original and perhaps the most famous cephalophore is Denis, patron saint of Paris, who, according to the Golden Legend, miraculously preached with his head in his hands while journeying the seven miles from Montmartre to his burying place. Although St Denis is the best known of the saintly head-carriers, there were many others; the folklorist Émile Nourry counted 134 examples of cephalophory in French hagiographic literature alone. Given the frequency with which relics were stolen in medieval Europe, stories like this, in which a saint clearly indicates their chosen burial site, may have developed as a way of discouraging such acts of furta sacra.
A cephalophoric legend of Nicasius of Rheims tells that at the moment of his execution, Nicasius was reading Psalm 119 (Psalm 118 in the Vulgate). When he reached the verse "Adhaesit pavimento anima mea" ("My soul is attached unto dust") (verse 25), he was decapitated. After his head had fallen to the ground, Nicasius continued the psalm, adding, "Vivifica me, Domine, secundum verbum tuum" ("Revive me, Lord, with your words"). The theme of the speaking head is extended in the 8th-century Passio of Saint Justus of Beauvais. After the child had been beheaded by Roman soldiers, his father and brother found the corpse sitting with his head in his lap. Giving the head to his father, Justus asked him to carry it to Auxerre, so that his mother, Felicia, might kiss it.
The legend of Aphrodisius of Alexandria was transferred to Béziers, where his name was inserted at the head of the list of bishops. In the hagiographic accounts, Aphrodisius was accompanied by his camel. As he was preaching, a group of pagans pressed through the crowd and beheaded him on the spot. Aphrodisius picked up his head and carried it to the chapel he had recently consecrated at the site. It is identified today as Place Saint-Aphrodise, Béziers. Himerius of Bosto is said to have survived his decapitation and, after collecting his head, climbed on horseback. He rode to meet his uncle, a bishop, on a small mountain before he finally died.
A legend associated with Ginés de la Jara states that after he was decapitated in southern France, he picked up his head and threw it into the Rhône. The head was carried by sea to the coast of Cartagena, Spain, where it was venerated as a relic (Cartagena was the centre of this saint's cult).
In the Golden Legend, Paul the Apostle at his martyrdom "stretched forth his neck, and so was beheaded. And as soon as the head was from the body, it said: Jesus Christus! which had been to Jesus or Christus, or both, fifty times." When the head was recovered and was to be rejoined to the body as a relic, in response to a prayer for confirmation that this was indeed the right head, the body of Paul turned to rejoin the head that had been set at its feet.
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