‘Who touched my clothes?’: The Healing of the Woman with the Haemorrhage (Mark 5: 24–34; Luke 8: 42–48 and Matthew 9: 19–22) in Early Medieval Visual Culture
Barbara Baert
Click to increase image sizeClick decrease size Acknowledgements This article is part of the Research project »The Haemorrhaging Woman (Mark 5: 24-34parr)«. An iconological research into meaning bleeding woman in medieval art (fourth–fifteenth century). Also a contribution blood- and touching taboo before era modernity – funded by Funds Catholic University Leuven (2008–2012). I am grateful my team Liesbet Kusters, Emma Sidgwick Lise De Greef. Notes 1. For all biblical quotations, will use New Revised Standard Version. 2. The Haemorrhoïssa discussed following exegetic bible historical studies: F. Bovon, L'évangile selon saint Luc, Commentaire du Nouveau Testamente (Genève, 1991), 3a: 431–440; M.R. D'Angelo, »Gender Power Gospel Mark. Daughter Jairus with Flow Blood«, Miracles Jewish Christian Antiquity. Imagining Truth, Notre Dame Studies Theology, ed. J.C. Cavadini (Notre Dame, IN, 1999), 3: pp. 83–109; C. Fonrobert, Blood-Flow 5.24–34) Revisited. Menstrual Laws Culture Feminist Hermeneutics«, Early Interpretation Scriptures Israel. Investigations Proposals, JSNTS, 148 Scripture Judaism Christianity, eds C.A. Evans J.A. Sanders, Sheffield, 1997, 121–140; F.T. Gench, Back Well. Women's Encounters Jesus Gospels, Louisville, 2004, 28–55; S. Haber, »A Woman's Touch. Hemorrhaging Mark 5.24–34«, Journal for Study Testament, Vol. 26, No. 2, 2003, 171–192; R.A. Horsley, Hearing Whole Story. Politics Plot Mark's Gospel, 2001; G. Lemarquand, Issue Relevance. A Comparative Story Bleeding (Mk 5:25–34; Mt 9:20–22; Lk 8:43–48) North Atlantic African Contexts, York, 2004; A.-J. Levine, »Discharging Responsibility. Matthean Jesus, Biblical Law Woman«, Treasure Old. Recent Contributions Studies, D.R. Bauer M.A. Powell, Atlanta, 1996, 379–397; J. Marcus, 1–8. Translation Introduction Commentary, 2000; H. Melzer-Keller, und die Frauen. Eine Verhältnisbestimmung nach den synoptischen Überlieferungen, Herders biblische Studien, Freiburg vol. 14; D. Oppel, Heilsam erzählen erzählend heilen. Die Heilung der Blutflüssigen Erweckung Jairustochter Mk 5, 21–43 als Beispiel markinischer Erzählfertigkeit, Bonner Beiträge, Weinheim, 1995, 12; Plaskow, »Antijudaism feminist Interpretation«, Searching Scriptures. Introduction, E. Schüssler Fiorenza, 1993, 117–129; In Memory Her. Theological Reconstruction Origins, 1994, p. 124; M.J. Selvidge, Woman, Cult, Miracle Recital. redactional Critical Investigation on 24–34, London, 1990; »Mark 5:25–34 Leviticus. reaction Restrictive Purity regulations«, Literature, 104, 4, 1984, 619–623; T. Söding, Glaube bei Markus. an das Evangelium, Gebetsglaube Wunderglaube im Kontext markinischen Basileiatheologie Christologie, Stuttgarter Biblische Stuttgart, 1985, 1987, 12: 414–421; Struthers Malbon, »Narrative criticism. How does story mean?«, Method. Approaches Anderson S.D. Moore, Minneapolis, 1992, 37–29; Wilkinson, Bible Healing. Medical Grand Rapids, 1998; P. Trummer, Blutende Frau. Wunderheilung Neuen Freiburg, 1991, 15–21. 3. 1–8, 364–366. 4. 366. 5. One could ask whether cured installation menopause: her source dried up; R. Formanek, ed., Meanings Menopause. Historical, Clinical Perspective, Hillsdale, 1990. 6. See notes 35 35. Knipp, Christus medicus, 124–125. –36 36. Mathews, Clash Gods, 65–66. . 7. Healing, 105. 8. Rhoads, »Jesus Syrophoenician Woman. narrative-critical Study«, American Academy Religion, 62, 343–375, seen some authors as similar initiative, but this case Greek throws herself at Christ's feet demand healing daughter, 7: 24–30. 9. Bieringer, »‘Nader Mij niet’: betekenis van mê mou haptou Johannes 20:17”, HTS Teologiese 61, 2005, 19–43. 10. P.J. Lalleman, »Healing Mere Touch Concept«, Tyndale Bulletin, 48, 335–361. also: Grob, »Berühren«, Theologisches Begriffslexikon zum L. Coenen, Wuppertal, 1967, 85–86. 11. W. Cotter, Greco-Roman Sourcebook, 1999, 246. 12. contrasts Revisited«, 127, which says that »healing touch also common element hellenistic stories«. 13. H.C. Kee, Medicine, Magic Testament Times, Cambridge, 2–4; Antiquity, 246; early World. Sociohistorical Method, Haven, 1983, 162–163. 14. C.D. Marshall, Faith Theme Narrative, Society Studies. Monograph Series, 1989, 64: 106–108; E.E. May, »For Went Forth from Him … (Luke 6:19) «, Quarterly, 14, 1952, 93–103, 98. 15. see: Loos, Novum Testamentum Supplementum, Leiden, 1965, 9: 510. 16. Story, 208. 17. well-balanced position can be found 357, A.T. Robertson W.J. Perschbacher, Word Pictures 1: Matthew Mark, passim. 18. Which, moreover, Marla Selvidge's major argument issue anti-Judaism passage. 19. Ginzburg, distance. Neuf essais sur le point de vue en histoire, Paris, 1998, 101: »Ces images, concentrées punctum, l'instant décisif«. 20. T.F. Gods. Reinterpretation Art, Princeton, 63 ff. 21. Nauerth, »Heilungswunder frühchristlichen Kunst, Spätantike frühes Christentum«, Christentum, Beck P.C. Bol, Frankfurt Main, 339–446; 54–65; Schiller, Iconography Incarnation, Childhood, Baptism, Temptation, Transfiguration, Works Miracles, trans. Seligman, 1971; A. Grabar, Iconography. Its 1968; Elsner, Art Roman Viewer: Transformation Pagan World 1995; K. Weitzmann, Late World«, Metropolitan Museum Bulletin. 35, 1977, 2–96; Jensen, Understanding medicus früchristlichen Sarkophagskulptur: ikonographische Studien Sepulkralkunst des späten vierten Jahrhunderts, 1998. 22. interpretation early-Christian here hermeneutically follows modern exegetes. 23. Kunst«, fig. 157, shows iconography contemporary, sarcophagus. 24. Mellinkoff, Outcasts. Signs Otherness Northern European Middle Ages, Berkeley, 220–222, treats back perspective sign isolation society. author refers mostly Mary Magdalene. see article: »Noli me tangere. Narrative iconic space«, Jerusalem Space, Hofmann Wolf, Firenze, 2009, press. 25. C.J. Watson, Program Brescia Casket«, Gesta, 20, 1981, 283–298, bibliography. 26. Inv. Nr. Pb 35; Mathews notices cock Asclepius' sacrificial animal, 66. Christ often takes place Asclepius figure; B. Baert, Pool Bethsaïda. Cultural History Holy Place Jerusalem«, Viator. Medieval Renaissance 36, 1–22. 27. Reichenau, late tenth century, München, Bayerischen Staatsbibliothek, Cod. Lat. Cim 58, fol. 44; Boeckler, Ikonographische studien zu Wunderscenen Ottonischen Malerei 1961, 9 figs 10–14; Dressler Mutherick, eds, Das Evangeliar Otto III Clm 4453 bayerischen Staatsbibliothek Munich, 1978; Schulmeyer, »Evangeliar Otto's III«, Europas Mitte um 1000, Council Europe Exhibition, 27, Wieczorek H.–M. Hinz, 2000, 456–457. 28. Trier, Stadtbibliothek, codex 24, 91; Schiel, Codex Egberti Stadtbibliothek Basel, 1960; F.J. Ronig, »Erläuterungen Miniaturen Egbert Codex«, Der Codex. Leben Jesu. Ein Höhepunkt Buchmalerei vor 1000 Jahren, Dornheim et al., 78 e.v. 29. On genesis visual conventions, Bremmer, »Walking, Standing, Sitting Ancient Culture«, Gesture, Bremmer Roodenburg, Ithaca, NY, 15–35; Baert Twilight Zone Noli motif, ca. 400–ca. 1000) West«, Louvain 32, 2007, 255–308; M. Barasch, Giotto Language 1987. 30. As ivory Munich dating c.400, myrrhophores, Mueller, Kunst Kunsthandwerk. Meisterwerke Nationalmuseum, München. Festschrift 100–jährigen bestehen Museums, 1855–1955, 1955, cat., 3; Stiegemann Wemhoff, 799. Kultur Karolingerzeit. Karl Grosse Papst Leo Paderborn, Tl. Mainz Rhein, X.2, so-called Apostle Sarcophagus (Chairete) same period, known through engraving Bosio, Roma Sotterranea, Rome, 1651, Aringhi, subterranea novissima, 1659. 31. Reinhartz, Why Name? Anonimity Identity Oxford, 188. 32. Due sometimes ambiguous poses, has been confused tangere secondary literature, mural painting Petrus Marcellinus catacomb; reliquary, capsa Brivio, latter Noga-Banai, Trophies Martyrs. Historical Silver Reliquaries, 2008, 38–61, three cases there are indeed no disciples present. kneeling pointing gesture read tactile one hand (cf. Chairete, rather dismissive gesture, cf. tangere) other. twisted torso too cause confusion comparison turning away We convinced, however, independent iconographical motif did not exist Carolingian times. 33. blind man Siloam, Jerusalem. relationship between holy places arts Pt. I«, Arte Cristiana, 838, 49–60; 839, 121–130. 34. Bethsaïda«, 37. 68. 38. Origen, Contra Celsum, I: 67; athews, p.68. 39. Asterius Amasia, Homily 1, PG 40, cols 165–168; Mango, Byzantine Empire 312–1453. Sources Documents, Englewood Cliffs, 1972, 51. 40. 60: identifies raising Lazarus combination Haemorrhoïssa. 41. Spier, Antique Gems, Wiesbaden, 2007; »Medieval Magical Amulets Their Tradition«, Warburg Courtauld Institutes, 56, 25–62; R.K. Ritner, Uterine Amulet Oriental Institute Collection”, Near 43, 3, 209–221. 42. A.A. Barb, »Three Elusive Amulets«, 1964, 1–22, 10; 2a–b. 43. antique, 684 b: America numismatic society, rock crystal, 30–20–4 cm. 44. Tradition” 44, 6b, inv. no. 1917, sixth–seventh century; shown Kötzsche, Age Spirituality. Third Seventh Century, 1979, 440, referentie ontbreekt, op. cit. mag niet, 560, 165. note 111, Spier Benaki museum Athens, were green Chalkedon intaglio middle–Byzantine age being kept Crucifixion it, without inscription. Haematite iron ore particularly rare. Characteristic stone its red core, once processed, sharpened or polished, it turns black silvery. 45. Frazer Weitzman, Spirituality, 440. 46. Meier, Gemma Spiritualis. Methode Gebrauch Edelsteinallegorese vom frühen Christentum bis ins Jahrhundert, 392–395. 47. 28, 30, 56; 44: bronze token haemorhoïssa suggests had help women way«. 48. I. Veith, Hysteria. Disease, Chicago, 1965. 49. Pointon, »Interior Portraits. Women, Physiology Male Artist«, Review, 22, 1986, 5–22. 50. 40 4d: silver ring, leaden amulet, both Corinthian. 52. portrait octopus-like. 53. 54. 55. There abundance literature available uterus menstruation premedical world: S.E. Cayleff, »She Was Rendered Incapacitated Difficulties. Perspectives Perceived Intellectual Physiological Impairment Among Menstruating Women«, Health Lives, A.J. Dan L.L. Lewis, Urbana, IL, 229–235; Dean–Jones, »Menstrual According Hippocratics Aristotle«, Transactions Philological Association, 119, 177–192; Green, »Female Sexuality Trends History, 1990, 127–158; A.E. Hanson, »Hippocrates. Diseases Women Signs, 1975, 567–584; M.C. Horowitz, »Aristotle Biology,Vol. 9, 1976, 183–213, reveals Aristotle's biological political sexism. another viewpoint, Morsink, »Was Biology Sexist?«, Biology, 12, 83–112; Jacquart, Thomasset Adamson, trans., Medicine 1988; Delancy, Lupton Toth, Curse. Menstruation, 1976; 56. Pl. 6a, these ideas go Mesopotamian archetypes. amulets protect men infected »womb«, like (plate 6a) Russian Basileos. J.-J. Aubert, »Threatened Wombs: Aspects Magic«, Greek, 421–449; C.W. Bodemer, »Historical Interpretations Human Uterus Cervix Uteri«, Cervix, R.J. Blandau Moghissi, 1–11; Griffin, Nature. Roaring Inside Her, 1978. 57. Tradition« 58. 59. Other examples Collection«, 60. AA. »St. Zacharias Prophet Martyr. Charms Incantations«, 11, 1948, 35–67, 67. 61. Spiritualis, 394: »Hematites (…) dicitur ab hema, quod est sanguis, tithein, sistere, quasi sistens sanguinem«, after Berchorius, c.1290–1362, Reductorium morale XI, 440a. passages Berchorius attributes haemorrhage »luxuria«, »carnalis voluptas, mundana prosperitas, fluxusque cujuscunque iniquitatis«, thereby passage »Figura haemorrhoissa, quae ad tactum vestimenti Christi fluxu sanguinis sanata. Vestimentum abstinentia, re vera sanat istis fluxibus animam peccatricem.« connection illness sin, least requires further research. 62. Abel, Orphica, Leipzig, 1885, verses 642 ff.; Zacharias«, 63. O. Ebermann, Blut- Wundsegen ihrer Entwicklung dargestellt, Palaestra Berlin, 1903; 38–42; instances wherein daughter Canaanite (Matthew 15.22) called Berenice. Henry III's book pericopes, 1039–143, Bremen, M., 21, 28v, features haemorrhaging bottom, episode top register. approached back. 64. 42; James, Apocryphal 1924, 102: Bernice; 183: Beronice; 306: Berenice; 157: Veronica. name would become exorcism various problems. It used fine nitrate. 65. 1; von Steinmeyer, kleineren althochdeutschen Sprachdenkmäler, Deutsche Neudrucke. Texte Mittelalters, 1916. Nikephorus Callistus, thirteenth century (Historia Ecclesiaticae X. 30) quotes Macarius Magnes his Antirrhétiques: Discours contre les iconoclastes, M.-J. Baudinet-Mondzain, 1989. Theophylactus, end ninth repeats Eusebius Enarratio Evangelium Matthaei, IX, Migne 123, 230–231. Sozomenos, c.400–c.50, Historia Ecclesiasticae (V. 21) Philostorgios, 368–430, (VII. 3) mention when Julian Apostate removed statue replaced his, was destroyed lightning; Fabre, L'image possible, 242. compresses event claiming cast instead commission. Pierre-Antoine Fabre speaks densification level text, anthropology: »un double phénomène d'incorporation débordement: la femme incorpore force venue c'est cette incorporation qui, arrêtant flux, entensifie corps, au lieu qu'il soit dilué par l'écoulement sang, rend possible une définie, …«, 244. Caesarea, Histoire écclesiastique, Bardy, 191–192; Brugge, »Effigiem Christi, qui transis, semper honora. Verses condemning cult sacred images literature«, Acta archaeologiam artium historiam pertinentia, VI, 127–139; Dobschütz, Christusbilder. Untersuchungen zur christlichen Legenden, 1899, 31 197; P.-A. »L'image possible. Réflexions défaut d'illustration dans écrits prescriptifs défensifs l'image XVIe siècle«, Emblemata sacra. Rhétorique herméneutique discours sacré images. Rhetoric Hermeneutics Illustrated Sacred Discourse, Imago Figurata Dekonick Guiderdoni-Bruslé, Turnhout, 229–251; 122; Recital, Known text Photius century: 237, 69. Pliny Elder, naturale, 7.15.64, Loeb, 549. 70. J.R. Branham, »Sacred Space under Erasure Synagogues Churches«, 74, 375–394; »Blood Sanctity Issue«, Res. Anthropology Aesthetics, 31, 53–70; »Frauen blutige Räume. Menstruation Eucharistie Mittelalter«, Vorträge Warburg-Haus, 129–161; »Bloody Bloody Spaces«, Harvard Divinity Bulletin (e-journal) 2002, 15–22; »Penetrating Sacred: Breaches Barriers temple«, Thresholds Sacred. Architectural, Liturgical Religious Screens, East West, Gerstel, 2006, 6–24. 71. Amt, »Outsiders. Heretic Lives Europe. 279–317; Purity. Rabbinic Reconstructions Gender, Stanford, CA, 160–210. 72. 357; G.G. Scholem, Gnosticism, Merkabah Mysticism Talmudic Tradition, Israel Goldstein Lectures, 1957, 1960, 10–12; Gruenwald, Apocalyptic Merkavah Mysticism, Arbeiten Geschichte antiken Judentums Urchristentums, 1980, 14: 164. 73. Cohen, »Menstruants Christianity«, S.B. Pomeroy, Chapel Hill, Carolina Press, passim; McCracken, Curse Eve, Wound Hero. Blood, Gender Ages Philadelphia, PA, Pennsylvania 2003. 74. R.H. Connely, Didascalia Apostolorum, 1929, 254. 75. »Menstruants«, 288. 76. 10, cola 1281–1282. 77. sacred«, 78. women«, 79. 288; 7; Dox, Apostolic Tradition St. Hippolytus, 1968, 80. Epistola Gryson, Ministry Church, Collegeville, 81. C.T. Wood, Doctor's Dilemma. Sin, Salvation, Cycle Thought», Speculum, 710–727, 713; 64, 77, 1183–1199. 82. Payer, Sex Penitentials. Development Sexual Code 550–1150, Toronto, 83. 187–188, Ch. col. 106. 84. 85. Underwood, Kariye Djami. Description Mosaics Frescoes, 1966, 72–74; N. Teteriatnikov, Nun Melania (the Lady Mongols) Deesis Inner Narthex Chora, Constantinople«, Cahiers Archéologiques, 171. 86. Corneli, art., Tre scene di miracoli nel cubilico 65 detto Nicerus, L'orizzonte tardoantico e nuove immagini. 312–468, 138–142; McGowan, Aesthetic Eucharists. Food Drink Rituals, 1–89; Wilpert, Cyclus christologischer Gemälde aus Katakombe Heiligen Marcellinus, 1891, 25; Osiek, M.Y. MacDonald J.H. Tulloch, Place. House Churches Earliest 2005; Fink Asamer, römischen Katakomben, 1997. 87. Ambrosius Mediolanensis, »Explanatio psalmorum XII (25, 2)«, Sancti Ambrosi Opera 6, Corpus scriptorum ecclesiasticorum latinorum, Petschenig Zelzer, Vienna, 345. 88. »De fide Gratianum«, Fide, Gratianum, Fontes christiani, 47, Markschies, 212. 89. Teske, transl., Ramsey, Letters 100–155, 129–140, 137. Soennecken, Misogynie oder Philogynie? Philologisch-theologische Wortfeld Frau Augustinus , 1993. line reasoning taken over Paulinus Nola (355–431) Epistula 50: Nolanus, Epistulae. Nola, 25, Matthias Skeb, 1042–1075, 1067. 90. fascination liquids juices life only Eucharistic connotation, funerary catacombs. Wine drink dead, drips underworld earth, Pliny. Gods goddesses underworld, Selene, blood; 91. lead us far follow problem paradigm untouchable Visible Invisibility. this, Krüger, Bild Schleier Unsichtbaren. Ästhetische Illusion Neuzeit Italien, 2001, 104; Six Exercises Image Theory Iconophilia«, Narrative. Anciens Modernes: Permanence problématiques, 15, electronic journal review, http://www.imageandnarrative.be/iconoclasm/baert.htm. evident within broader tactility tradition, Magdalene strongly related prototypes. 92. concept conversus very charged nominally narratively. Psalm 17.3 God who gives power »turn around« salvation. phrase great influence Augustine's confessions; Reta, »Conversion«, Augustine Through Ages. Encyclopedia, A.D. Fitzgerald, 239. John verse 14 (conversa retrorsum videt Iesum) plays crucial role. moment around narratively spiritually: searching becomes finding seeing, later insight ultimate appearance, namely His resurrected self. Magdalene's entails turned gaze, »iconic turn«. develop in: pact space gaze. narrative tangere«, To Tell, Think Experience Images Theology Aesthetics Modern Period, Dekoninck Guiderdoni, Leuven, 2009 (in press). Pardo, Subject Savoldo's Magdalene«, 71, 67–91, connects »conversa« humanistic-aesthetic premises paragone. episode, turn round come insight, Himself. primary level, semi-magical impact touching, above, second effectuates woman: healing, faith. Divine exceptionally Himself benefit man. allows understand »conversus« necessary interval, time fluxus) establish deepest core supersedes magic, above below (Conclusion). 93. Demus, Style Djami Palaeologan Art«, Djami, 107–160; Nikodijm, Mosaiki mecheti Kakhrie-dzhamisi v Konstantinopole, Odessa, 1918; Nelson, »Taxation Representation: Visual Political Field Camii«, 56–82; Chora Great Church: Intervisuality Fourteenth-Century 23, 67–101; Oates, Summary Report Excavations Djami: 1957 1958«, Dumbarton Oaks Papers, 223–231; R.G. Ousterhout, Architecture Camii Istanbul«, 1987; Virgin Chora«, Illinois Ousterhout Brubaker, 4: 91–109; »Temporal Structuring Parekklesion«, 34, 63–
Konsthistorisk Tidskrift|Lirias (KU Leuven)