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<dc:title xml:lang="it">San Severino del Norico : i piedi del messaggero della pace</dc:title>
<dcterms:alternative xml:lang="fr">Saint Severin du Norique : les pieds du messager de la paix</dcterms:alternative>
<dcterms:alternative xml:lang="en">Saint Severin of Noricum : the feet of the peace's messenger</dcterms:alternative>
<dc:subject xml:lang="fr">Saint Severin</dc:subject>
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<dcterms:abstract xml:lang="fr">L'hagiographie de saint Severin a été écrite en 511 par son disciple Eugippius qui, devint abbé du monastère construit au Castellum Lucullanum, à Naples, où les reliques de Severin avaient été transférées de Noricum. Le culte du saint a eu beaucoup de succès en Italie et surtout dans la ville appelée San Severo qui a pris son nom par le Saint au 11ème siècle et dont les éléments hagiographiques et iconographiques ont été adaptés au nouveau contexte culturel et cultuel. De l'analyse de la Vie, nombreux éléments intéressants ont émergé et, en particulier, la relation du Saint avec l'arianisme et avec la politique. L’analyse des animaux insérés par Eugippius dans son travail à montré une subtile pédagogie symbolique. Severin n'a jamais écrit une règle pour ses moines mais sa conduite de vie, ses enseignements, représentent un modéle pour tous ceux qui voulaient s’approcher de son modèle de monachisme. Le choix, par Eugippius, des miracles à raconter n'est pas accidentel mais est certainement lié à une intention claire d'associer la figure du Saint à des précédents bibliques et hagiographiques.</dcterms:abstract>
<dcterms:abstract xml:lang="en">Saint Severin’s hagiography was written in 511 by his disciple Eugippius who, became abbot of the monastery that was built at Castellum Lucullanum, in Naples, where the relics of Severin had been transferred from Noricum. The cult of the saint was very successful in Italy and especially in the city called San Severo which took its name from the Saint in the 11th century and whose hagiographic and iconographic elements have been adapted to the new cultural and religious context. By Life’s analysis, many interesting elements emerged and, especially, the Saint’s relationship with Arianism and with politics. The analysis of the animals inserted by Eugippius in his work showed a subtle symbolic pedagogy. Severin never wrote a rule for his monks but his life’s conduct, his teachings, represent a model for all those who wanted to approach at his model of monasticism. Eugippius’s choise of the miracles to be told is not accidental but it is certainly linked to a clear intention to associate the Sanint’s figure with biblical and hagiographic precedents.</dcterms:abstract>
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