Chrodoara d’amay — wikipédia

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Holy Chrodoara is the name inscribed on a sarcophagus found in 1977 in the foundations of the Saint-Georges church and Sainte-ode d’Amay. Chrodoara is identified with Saintee ODE D’amay , so named from the XI ^{It is} century ^{[ first ]} .

This is one of the most spectacular archaeological works in the High Middle Ages preserved in Europe. It is indeed one of the rare sarcophagi with a human figure of the Merovingian era. This sarcophagus has acquired great notoriety in the scientific field of the history of art and archeology of the High Middle Ages.

This sarcophagus, however, still arouses many questions and hypotheses of historians, art historians and other international specialists today.

Excavations [ modifier | Modifier and code ]

On January 22, 1977, excavations made in the Saint-Georges-et-Sainte-Ode collegiate church in the city of Amay, a few kilometers upstream from Liège, updated an exceptional sarcophagus in limestone. He is discovered under the choir by Jacques Willems, Eugène Thirion, Thomas Delarue and Freddy Ligot, archaeologists of Hesbaye-Condroz archaeological circle .

It is today exposed to the place of its discovery, in front of the high altar of the church, about three meters underground, preserved under a glass plate and on a spaced plastic floor in order to isolate it from humidity and fungi. Two integral molds were made by the Museum of Mainz in Germany. One returned to the Amay municipal museum and is kept in the cloister. The other is exposed to Mainz among the most important sculptures in the Middle Ages.

Epigraphie [ modifier | Modifier and code ]

You can read on the cover:

• “Sca Chrodoara” (“Ste Chrodoara”)

A rhymed inscription reads on the head cover:

• « CHRODOARA NUBELIS » (« Chrodoara noble »)

• “Great and glorious of its / A” (“Grande and illustrious”)

• “Substacia dictavit s (year) c (t) o/aria” (“has endowed many sanctuaries with its own goods”).

Figuration and decor [ modifier | Modifier and code ]

On the sarcophagus, it is represented veiled: this veil can suggest that it was the abbess of a small community of the aristocratic type, or that it was an unimalred widow, a status which involved in the Merovingian era a form of consecration by the bishop and a domestic religious life ^{[ 2 ]} .

The stick is also the symbol of abbey power. A text mentions a certain Rodoara, who came to VII ^{It is} century to implore Saint Maximin in Trier due to a leg paralysis. If the identity of the two women is proven, then the stick would actually be a cane or a crutch ^{[ 2 ]} .

The writing as well as the decor of the cover and the side panels, made up of plant patterns and interlacing, are comparable to the decorative patterns found in Metz or Echternach ^{[ 2 ]} .

Chrodoara it ode [ modifier | Modifier and code ]

Philologists have shown that the names of Germanic families in the High Middle Ages were made up of a long form with family identification value. In Mosan countries, several illustrious characters are known with the prefix “Chrod” in their names like Chrodor, Chrodober. In the long form, a second shorter surname, sometimes familiar could be added. It was used in daily life: in this case Ode. Historians have demonstrated today the parentage of Ode and Chrodoara: Ode is the diminutive of Chrodoara, thus called since the X ^{It is} century.

According to Life of Holy Ode composed at XIII ^{It is} century, she would have married the Duke of Aquitaine Bodogisel. Having become a widow in 589, she would have left the region to settle in Amay where she would have devoted her time and her fortune to church and charity. It is buried under the church of Amay. Twenty years later, Hubert de Liège, bishop of Liège, would have opened his burial with which many miracles would have been completed. A “sweet smell” would then have escaped from the grave.

Testament of his adalgisel nephew [ modifier | Modifier and code ]

Chrodoara would have been buried in the church of Amay according to the will of 634 of his nephew, Adalgisel-Grimmo, deacon of Verdun and probable uncle of Duke Adalgisel ^{[ 3 ]} . Adalgisel-Grimmo declares to perform a legacy at the Saint-Georges church in Amay in which his paternal aunt rests, which places the death of Chrodoara before 634.

Chrodoara comes from chrodoïnids to VII ^{It is} And VIII ^{It is} A centuries, one of the great families of the time, located around the rivers of the Rhine, the Meuse and the Moselle, and particularly in Trier. The chrodoïnid line is founded by a certain Chrodouin. This family competes with pippinids, from which Carolingians come.

A first burial at VII ^{It is} century [ modifier | Modifier and code ]

The decor dating from the beginning of VIII ^{It is} A century, Chrodoara’s body could not be deposited in the sarcophagus during its funeral. In addition, the term “saint” or “holy” is never given immediately after death ^{[ 2 ]} .

A sarcophagus dating from VIII ^{It is} century [ modifier | Modifier and code ]

According to Life of Holy Ode , the elevation of the body (the formal recognition of the holiness of the deceased) took place in the early 730s, during the episcopate of Floribert de Liège. This liturgical celebration was intended to highlight the virtues of this holy character and to arouse devotion.

Other reasons also corroborate this dating, namely:

1. The high quality of execution of the cover leads to thinking that it is a work to be located VII ^{It is} – beginning VIII ^{It is} century, due to the complexity of the decor, mastery of the composition and the security of the size and engraving;
2. The funeral practice of burial which appears only from the 2 ^{It is} half of VII ^{It is} century (650), even start VIII ^{It is} century (before incineration);
3. The spelling and the tongue tend to demonstrate that the sarcophagus is Merovingian:
   • Typically Merovingian spelling (comparison),
   • The text is written in an advanced Latin of the Merovingian type, which is an alteration of classic Latin: nubal For Noble , substance For substantia , sanctoaria For sanctuaria , glorious For inclosure ^{[ 2 ]} .

Sarcophagus of Chrodoara, Choir of the Amay Collegiate Church ( VIII ^{It is} century).

A sarcophagus-reliquary [ modifier | Modifier and code ]

The sarcophagus-reliquary was therefore surely made to house the relics of the New Sainte, and intended to be exposed to the sight of the faithful inside the Church of Amay, hence its sculpted decor. Indeed, a buried sarcophagus is not usually decorated. Registration on the sarcophagus attests to this thesis. We read the term ” sacred Designating the deceased as holy and the essential characteristics of the life of the character, described as noble, rich, powerful, and generous towards the Church.

At XII ^{It is} Century (around 1050-1100), perhaps before the latest research, the fashion of ornated stone sarcophagi tends to disappear. We prefer the “sits” in goldsmithery. The remains of the founder are then exhumed to be placed in several successive lifes. The “old sarcophagus-reliquary” in stone, which has become useless is thus buried under the choir. This is the reason why the sarcophagus is practically empty at the time of its discovery in 1977, apart from a few objects and bones. Among these elements, there are mainly fragments of glasses, dated between the VIII ^{It is} And IX ^{It is} centuries at the earliest and between XII ^{It is} And XIV ^{It is} centuries at the latest. The chronological fork therefore includes the date of the transfer of sarcophagus-reliquary in stone to its latest goldsmithery.

• Dierkens Alain, “The sarcophagus of Sancta Chrodoara. Twenty years after its exceptional discovery “, Act of the International Symposium of Amay, 2006. Life of holy oda , XIII ^{It is} century.
• Stiennon Jacques, The sarcophagus of Sancta Chrodoara in Saint-Georges d’Amay: test of interpretation of an exceptional discovery . In : Reports of the sessions of the Academy of Inscriptions and Belles-Lettres , 123 ^{It is} year, n ^O 1, 1979, p. 10-31 ( on line , two: 10.3406/Crai.1979.13555).
• Collective, “The sarcophagus of Sancta Chrodoara in the collegiate church Saint-Georges d’Amay”, 1977-1978, Bulletin of the Archaeological Circle Hesbaye-Condroz, 15. Araks Telimyan, “Sainte Ode and Chrodoara, legend at the History. La Vitas. Odae: historicity and ideal of holiness “, Annals of the Hutois Circle of Sciences and Fine Arts, t. LX , 2019, p. 41-76 .
• Maurice Coens, The life of Saint Ode of Amay , In Sweeper Bollandiana , t. 65, 1947.
• Dierkens Alain, “Is Chrodoara of Aquitaine origin? “, Note on the hagiographic file of Saint Ode of Amay, Presses Universitaires de Rennes, 2019.
• Ricardo Guttierrez, Chrodoara, the Merovingian of Amay , The evening , August 7, 1995 , p. 11 .
• Sabine Lourtie, Sancta Chrodoara, Treasure of Wallonia , Free , put online on September 14, 2009.
• Freddy Van Daele, Lame Dumcophage D’a. Historico-legendary novel, Alfred Van Daele publisher in Hosdent, Free , April 2012 .
• Collective: “Treasures of the collegiate church of Amay”, Amay, Archaeological Circle Hesbaye-Condroz, 1989, 208 p. Revue o Bulletins of the Hesbaye-Condroz archaeological circle (numerous and various articles).
• Kikrapa -: Mobilier heritage inventory .