Sancta Ragnildis - Revision history

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Hkllm at 13:10, 6 August 2012

2012-08-06T13:10:11Z

← Older revision		Revision as of 13:10, 6 August 2012
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	== - ==		== - ==
	=====Title=====		=====Title=====
	The work is headed by the title De sancta Ragnilde in Thelgis epithaphium. In a strict sense, this title applies only to the two versified parts of the work (24 lines), and not to the five lines in prose.		The work is headed by the title ''De sancta Ragnilde in Thelgis epithaphium''. In a strict sense, this title applies only to the two versified parts of the work (24 lines), and not to the five lines in prose.

	=====Incipit=====		=====Incipit=====
	Sweuorum domina Ragnildis flos sine spina.		''Sweuorum domina Ragnildis flos sine spina''.

	=====Explicit=====		=====Explicit=====
	Nobis summa bona procures alma patrona.		''Nobis summa bona procures alma patrona''.

	=====Metre=====		=====Metre=====
Line 21:		Line 21:

	=====Editions=====		=====Editions=====
	*BENZELIUS, J. 1703: Palæstina. Sive de Terra Promissionis, & Singulis in ea Tribubus; item Fatis Variorum Incolarum; & Sveonum Gothorumque Expeditionibus Sacris dissertationes duæ, geographico-historicæ, pp. 150--52, Upsaliæ.		*BENZELIUS, J. 1703: ''Palæstina. Sive de Terra Promissionis, & Singulis in ea Tribubus; item Fatis Variorum Incolarum; & Sveonum Gothorumque Expeditionibus Sacris dissertationes duæ, geographico-historicæ'', pp. 150--52, Upsaliæ.
	*BENZELIUS, E. in VASTOVIUS, J. 1708: Vitis aquilonia. Sive Vitae sanctorum regni Sveo-Gothici. Emendavit et notis illustravit Ericus Benzelius filius, Annotationes p. 80. Upsaliae.		*BENZELIUS, E. in VASTOVIUS, J. 1708: ''Vitis aquilonia. Sive Vitae sanctorum regni Sveo-Gothici''. Emendavit et notis illustravit Ericus Benzelius filius, Annotationes p. 80. Upsaliae.
	*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, pp. 70--71.		*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, pp. 70--71.
	*ODENIUS, O. 1973: [Review of] T. Lundén, Svenska helgon, Fornvännen 68, p. 61.		*ODENIUS, O. 1973: [Review of] T. Lundén, ''Svenska helgon, Fornvännen'' 68, p. 61.
	*LUNDÉN, T. 1983: Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande, pp. 283--84. Storuman.		*LUNDÉN, T. 1983: ''Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande'', pp. 283--84. Storuman.
	All editions except Odenius' photographic copy are impaired with errors.		All editions except Odenius' photographic copy are impaired with errors.

	=====Translations=====		=====Translations=====
	Swedish translations have been published by:		Swedish translations have been published by:
	*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, pp. 71--72.		*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, pp. 71--72.
	*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, Credo. Katolsk tidskrift 40, pp. 25--26.		*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, ''Credo. Katolsk tidskrift'' 40, pp. 25--26.
	*LUNDÉN, T. 1983: Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande, p. 284. Storuman.		*LUNDÉN, T. 1983: ''Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande'', p. 284. Storuman.


	== Date and place ==		== Date and place ==
	The text is known from one manuscript copy originally written down on the inside of the back cover of a book in the Strängnäs Cathedral Library. The book in question was printed in Cologne in 1474, and the copy of the epitaph is made in a late 15:th century hand. The sheet containing the epitaph has been removed from the book in recent times and was acquired by the University Library of Uppsala in 1932 (Fragm ms lat 326).		The text is known from one manuscript copy originally written down on the inside of the back cover of a book in the Strängnäs Cathedral Library. The book in question was printed in Cologne in 1474, and the copy of the epitaph is made in a late 15:th century hand. The sheet containing the epitaph has been removed from the book in recent times and was acquired by the University Library of Uppsala in 1932 (''Fragm ms lat 326'').

	The versified parts are two versions of the epitaph of Ragnhild, a Swedish (according to one source Swedish and Norwegian) queen who shall have lived ca 1100. The fact that Ragnhild is hallowed as a saint in the epitaph leads us to the conclusion that it was made at some distance in time from her death. The epitaph does not mention at which day or year St. Ragnhild died. This is to be sure a common characteristic of the early christian grave monuments or epitaphs in Sweden, but it might just as well be seen as an indication that the epitaph was composed in a time when these dates were no longer known. It ressembles in this respect some late medieval epitaphs in the abbey church of Varnhem commemorating ancient Swedish kings.		The versified parts are two versions of the epitaph of Ragnhild, a Swedish (according to one source Swedish and Norwegian) queen who shall have lived ca 1100. The fact that Ragnhild is hallowed as a saint in the epitaph leads us to the conclusion that it was made at some distance in time from her death. The epitaph does not mention at which day or year St. Ragnhild died. This is to be sure a common characteristic of the early christian grave monuments or epitaphs in Sweden, but it might just as well be seen as an indication that the epitaph was composed in a time when these dates were no longer known. It ressembles in this respect some late medieval epitaphs in the abbey church of Varnhem commemorating ancient Swedish kings.
Line 46:		Line 46:

	== Summary of contents ==		== Summary of contents ==
	In the first versified part, Ragnhild is referred to as queen of the Swedes (Sweuorum domina /.../ Regni regina). She is said to have made a pilgrimage to Rome and Jerusalem. Thereby she has become the like of St. Helen. Finally, the author adresses Ragnhild as the alma patrona of the citizens of Tälje (present day Södertälje south of Stockholm).		In the first versified part, Ragnhild is referred to as queen of the Swedes (''Sweuorum domina /.../ Regni regina''). She is said to have made a pilgrimage to Rome and Jerusalem. Thereby she has become the like of St. Helen. Finally, the author adresses Ragnhild as the ''alma patrona'' of the citizens of Tälje (present day Södertälje south of Stockholm).

	The second, longer versified part, equally celebrates Ragnhild as the queen of Sweden, having made a pilgrimage to Rome and Jerusalem. In addition, she is said to have founded the church of Tälje and to have enriched it with land and other gifts. As for her descent, she is called Halsteni filia, the daughter of Halsten. In the final lines she is talked of as the alma patrona who is impelled by the fidels to come to the assistance of those who are ill.		The second, longer versified part, equally celebrates Ragnhild as the queen of Sweden, having made a pilgrimage to Rome and Jerusalem. In addition, she is said to have founded the church of Tälje and to have enriched it with land and other gifts. As for her descent, she is called ''Halsteni filia'', the daughter of Halsten. In the final lines she is talked of as the ''alma patrona'' who is impelled by the fidels to come to the assistance of those who are ill.

	Of special interest is the comparison that is made between Ragnhild and three other women. As a pilgrim, Ragnhild is first contrasted to the wandering Dinah (Gn. 34), and then compared to St. Helen. When St. Helen was mentioned in the first part of the epitaph, this clearly referred to the finder of the True Cross. Here, we might also think of another pilgrim in Swedish hagiography, St. Helen of Skövde. This association is strengthened by the fact that the third woman referred to is the prophetess Huldah (Oldan; 4 Rg 22,14; 2 Par 34, 22), who figures also in the late 13:th century office of St. Helen of Skövde.		Of special interest is the comparison that is made between Ragnhild and three other women. As a pilgrim, Ragnhild is first contrasted to the wandering Dinah (Gn. 34), and then compared to St. Helen. When St. Helen was mentioned in the first part of the epitaph, this clearly referred to the finder of the True Cross. Here, we might also think of another pilgrim in Swedish hagiography, St. Helen of Skövde. This association is strengthened by the fact that the third woman referred to is the prophetess Huldah (Oldan; 4 Rg 22,14; 2 Par 34, 22), who figures also in the late 13:th century office of St. Helen of Skövde.
Line 76:		Line 76:

	== Medieval reception and transmission ==		== Medieval reception and transmission ==
	In the late 15:th century, St. Ragnhild of Tälje found her way into the Swedish historical litterature. Ericus Olai mentions her in his Chronica regni Gothorum (ca 1470; ed E. Heuman & J. Öberg 1993, 63, 69). The early 16:th century prologue to the Erik's Chronicle (ed. G. E. Klemming 1865, Svenska medeltidens rim-krönikor 1, 195), includes her in its enumeration of Swedish saints. Johannes Magnus, Olaus Petri and other 16:th century historiographers followed.		In the late 15:th century, St. Ragnhild of Tälje found her way into the Swedish historical litterature. Ericus Olai mentions her in his ''Chronica regni Gothorum'' (ca 1470; ed E. Heuman & J. Öberg 1993, 63, 69). The early 16:th century prologue to the Erik's Chronicle (ed. G. E. Klemming 1865, ''Svenska medeltidens rim-krönikor'' 1, 195), includes her in its enumeration of Swedish saints. Johannes Magnus, Olaus Petri and other 16:th century historiographers followed.

	Yet, it is not the epitaph's tradition that was transmitted to new generations. For all that we know, it may well have stayed inside the walls of the Strängnäs Cathedral Library until it was rediscovered by Eric Benzelius and Johan Peringskiöld in the late 17:th century. Instead, it is the chronicles' version that forms the base for the literary tradition of St. Ragnhild.		Yet, it is not the epitaph's tradition that was transmitted to new generations. For all that we know, it may well have stayed inside the walls of the Strängnäs Cathedral Library until it was rediscovered by Eric Benzelius and Johan Peringskiöld in the late 17:th century. Instead, it is the chronicles' version that forms the base for the literary tradition of St. Ragnhild.
Line 82:		Line 82:

	== Bibliography ==		== Bibliography ==
	*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, 70--78.		*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, 70--78.
	*BAAZIUS, J. 1642: Inventarium ecclesiæ sveo-gothorum, 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]		*BAAZIUS, J. 1642: ''Inventarium ecclesiæ sveo-gothorum'', 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]
	*COLLMAR, M. 1977: Strängnäs stifts herdaminne 1: Medeltiden, 488--89, Nyköping.		*COLLMAR, M. 1977: ''Strängnäs stifts herdaminne'' 1: ''Medeltiden'', 488--89, Nyköping.
	*FRÖJMARK, A. 1996: ‘Ragnhild’, Svenskt biografiskt lexikon 29, 613--15. [Includes select bibliography.]		*FRÖJMARK, A. 1996: ‘Ragnhild’, ''Svenskt biografiskt lexikon'' 29, 613--15. [Includes select bibliography.]
	*JOHANNES MAGNUS, 1554: De omnibvs Gothorvm Sveonvmqve regibvs, 587--88, Romæ.		*JOHANNES MAGNUS, 1554: ''De omnibvs Gothorvm Sveonvmqve regibvs'', 587--88, Romæ.
	*OLAUS PETRI, 1917: En swensk cröneka, ed J. Sahlgren, 51, Uppsala.		*OLAUS PETRI, 1917: ''En swensk cröneka'', ed J. Sahlgren, 51, Uppsala.
	*VASTOVIUS, J. 1708 (1623):Vitis aquilonia, ed E. Benzelius, 60--61, annotationes cc. 47--48, 80, Upsaliae.		*VASTOVIUS, J. 1708 (1623):''Vitis aquilonia'', ed E. Benzelius, 60--61, annotationes cc. 47--48, 80, Upsaliae.
	*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, Credo. Katolsk tidskrift 40, 15--35, 55--72.		*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, ''Credo. Katolsk tidskrift'' 40, 15--35, 55--72.
	*ZIEGLER, J. 1536 (1532): Terrae sanctae ... Syriae, Arabiae, Aegypti et Schondiae ... descriptio, 103v, xxxxxx. [First mention in printed form of the tradition of St. Ragnhild.]		*ZIEGLER, J. 1536 (1532): ''Terrae sanctae ... Syriae, Arabiae, Aegypti et Schondiae ... descriptio'', 103v, xxxxxx. [First mention in printed form of the tradition of St. Ragnhild.]

	[[Category:Article]]		[[Category:Article]]

Hkllm at 12:49, 9 July 2012

2012-07-09T12:49:06Z

← Older revision		Revision as of 12:49, 9 July 2012
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	== Bibliography ==		== Bibliography ==
	*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, 70--78.		*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, 70--78.
	~~Baazius~~, J. 1642: Inventarium ecclesiæ sveo-gothorum, 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]		*BAAZIUS, J. 1642: Inventarium ecclesiæ sveo-gothorum, 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]
	*COLLMAR, M. 1977: Strängnäs stifts herdaminne 1: Medeltiden, 488--89, Nyköping.		*COLLMAR, M. 1977: Strängnäs stifts herdaminne 1: Medeltiden, 488--89, Nyköping.
	~~Fröjmark~~, A. 1996: ‘Ragnhild’, Svenskt biografiskt lexikon 29, 613--15. [Includes select bibliography.]		*FRÖJMARK, A. 1996: ‘Ragnhild’, Svenskt biografiskt lexikon 29, 613--15. [Includes select bibliography.]
	~~Johannes Magnus~~, 1554: De omnibvs Gothorvm Sveonvmqve regibvs, 587--88, Romæ.		*JOHANNES MAGNUS, 1554: De omnibvs Gothorvm Sveonvmqve regibvs, 587--88, Romæ.
	*OLAUS PETRI, 1917: En swensk cröneka, ed J. Sahlgren, 51, Uppsala.		*OLAUS PETRI, 1917: En swensk cröneka, ed J. Sahlgren, 51, Uppsala.
	*VASTOVIUS, J. 1708 (1623):Vitis aquilonia, ed E. Benzelius, 60--61, annotationes cc. 47--48, 80, Upsaliae.		*VASTOVIUS, J. 1708 (1623):Vitis aquilonia, ed E. Benzelius, 60--61, annotationes cc. 47--48, 80, Upsaliae.

Hkllm at 12:46, 9 July 2012

2012-07-09T12:46:48Z

← Older revision		Revision as of 12:46, 9 July 2012
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	by Anders Fröjmark		by Anders Fröjmark
	'''Sancta Ragnilde''' Lay martyr, queen (11th-12th cent.), buried in Södertälje. Cult known from the 15th century. De sancta Ragnilde in Thelgis epitaphium; Epitaph of St. Ragnhild of Tälje. An epitaph of hagiographic character, celebrating the memory of an otherwise little known Swedish queen from ca 1100.
			'''Sancta Ragnilde.''' Lay martyr, queen (11th-12th cent.), buried in Södertälje. Cult known from the 15th century. De sancta Ragnilde in Thelgis epitaphium; Epitaph of St. Ragnhild of Tälje. An epitaph of hagiographic character, celebrating the memory of an otherwise little known Swedish queen from ca 1100.

Hkllm: Created page with 'by Anders Fröjmark '''Sancta Ragnilde''' Lay martyr, queen (11th-12th cent.), buried in Södertälje. Cult known from the 15th century. De sancta Ragnilde in Thelgis epitaphium;…'

2012-07-09T12:46:21Z

Created page with 'by Anders Fröjmark '''Sancta Ragnilde''' Lay martyr, queen (11th-12th cent.), buried in Södertälje. Cult known from the 15th century. De sancta Ragnilde in Thelgis epitaphium;…'

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by Anders Fröjmark
'''Sancta Ragnilde''' Lay martyr, queen (11th-12th cent.), buried in Södertälje. Cult known from the 15th century. De sancta Ragnilde in Thelgis epitaphium; Epitaph of St. Ragnhild of Tälje. An epitaph of hagiographic character, celebrating the memory of an otherwise little known Swedish queen from ca 1100.

== - ==
=====Title=====
The work is headed by the title De sancta Ragnilde in Thelgis epithaphium. In a strict sense, this title applies only to the two versified parts of the work (24 lines), and not to the five lines in prose.

=====Incipit=====
Sweuorum domina Ragnildis flos sine spina.

=====Explicit=====
Nobis summa bona procures alma patrona.

=====Metre=====
Quantitative leonine hexameter with lines of thirteen to fifteen syllables and with a marked caesura in the penthemimer. Deviations from classical quantitative rules are few.

=====Size=====
The text consists of two versified parts with a short commentary (five lines) in between. The first versified part consists of seven lines. After line 5 at least one line is missing. The second versified part is formed of three groups of six lines each. The final line of the second group is missing, so that only seventeen lines remain.

=====Editions=====
*BENZELIUS, J. 1703: Palæstina. Sive de Terra Promissionis, & Singulis in ea Tribubus; item Fatis Variorum Incolarum; & Sveonum Gothorumque Expeditionibus Sacris dissertationes duæ, geographico-historicæ, pp. 150--52, Upsaliæ.
*BENZELIUS, E. in VASTOVIUS, J. 1708: Vitis aquilonia. Sive Vitae sanctorum regni Sveo-Gothici. Emendavit et notis illustravit Ericus Benzelius filius, Annotationes p. 80. Upsaliae.
*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, pp. 70--71.
*ODENIUS, O. 1973: [Review of] T. Lundén, Svenska helgon, Fornvännen 68, p. 61.
*LUNDÉN, T. 1983: Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande, pp. 283--84. Storuman.
All editions except Odenius' photographic copy are impaired with errors.

=====Translations=====
Swedish translations have been published by:
*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, pp. 71--72.
*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, Credo. Katolsk tidskrift 40, pp. 25--26.
*LUNDÉN, T. 1983: Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande, p. 284. Storuman.

== Date and place ==
The text is known from one manuscript copy originally written down on the inside of the back cover of a book in the Strängnäs Cathedral Library. The book in question was printed in Cologne in 1474, and the copy of the epitaph is made in a late 15:th century hand. The sheet containing the epitaph has been removed from the book in recent times and was acquired by the University Library of Uppsala in 1932 (Fragm ms lat 326).

The versified parts are two versions of the epitaph of Ragnhild, a Swedish (according to one source Swedish and Norwegian) queen who shall have lived ca 1100. The fact that Ragnhild is hallowed as a saint in the epitaph leads us to the conclusion that it was made at some distance in time from her death. The epitaph does not mention at which day or year St. Ragnhild died. This is to be sure a common characteristic of the early christian grave monuments or epitaphs in Sweden, but it might just as well be seen as an indication that the epitaph was composed in a time when these dates were no longer known. It ressembles in this respect some late medieval epitaphs in the abbey church of Varnhem commemorating ancient Swedish kings.

According to Bernhard BISCHOFF (quoted by WEHNER 1959, 72), the epitaph may not be dated earlier than the middle of the 13:th century.

The commentary between the two versified parts seems to be the copier's remarks. They are clearly secondary to the versified parts.

== Summary of contents ==
In the first versified part, Ragnhild is referred to as queen of the Swedes (Sweuorum domina /.../ Regni regina). She is said to have made a pilgrimage to Rome and Jerusalem. Thereby she has become the like of St. Helen. Finally, the author adresses Ragnhild as the alma patrona of the citizens of Tälje (present day Södertälje south of Stockholm).

The second, longer versified part, equally celebrates Ragnhild as the queen of Sweden, having made a pilgrimage to Rome and Jerusalem. In addition, she is said to have founded the church of Tälje and to have enriched it with land and other gifts. As for her descent, she is called Halsteni filia, the daughter of Halsten. In the final lines she is talked of as the alma patrona who is impelled by the fidels to come to the assistance of those who are ill.

Of special interest is the comparison that is made between Ragnhild and three other women. As a pilgrim, Ragnhild is first contrasted to the wandering Dinah (Gn. 34), and then compared to St. Helen. When St. Helen was mentioned in the first part of the epitaph, this clearly referred to the finder of the True Cross. Here, we might also think of another pilgrim in Swedish hagiography, St. Helen of Skövde. This association is strengthened by the fact that the third woman referred to is the prophetess Huldah (Oldan; 4 Rg 22,14; 2 Par 34, 22), who figures also in the late 13:th century office of St. Helen of Skövde.

The copier's commentary mentions that St. Ragnhild rests in Tälje. She coruscates with many miracles, he says. At her pilgrimage she was plundered by robbers, but she was than clad by angels. He then comments upon the descent of St. Ragnhild. It is written, he says, that she was the wife of king Inge. She was also the daughter of king Halsten, he further states, basing himself on the second versified part of the epitaph.

The copier thus adds information that he has gathered from other sources. St. Ragnhild's marriage to a king named Inge, her burial in Tälje and her reputation for holiness are pieces of information that can be gathered from two chronicles of Swedish kings from the 1450's. These are in fact the first datable mentions of St. Ragnhild.

Nevertheless, the copier's commentary adds confusion to the tradition of St. Ragnhild. While the chronicles make her the wife of king Inge Halstensson (ca 1110--1120/25), the copier seems to have had king Inge Stenkilsson (ca 1079--1110) in mind. Worse, none of these might have been married to Ragnhild if she was the daughter of king Halsten. In that case, Inge Stenkilsson would have been her uncle and Inge Halstensson her brother. The epitaph and the chronicles obviously reflect different and incompatible traditions concerning the descent and marriage of St. Ragnhild, which the copier tries in vain to unite.

== Sources ==
The original epitaph in the church of Tälje is, just like the tomb of St. Ragnhild, gone without a trace. They may have been victims of cultic purge in the late 16:th century.
The sources for the copier's commentary have been discussed above.

A tradition of St. Ragnhilds holiness exists both in the epitaph and in the chronicles from the 1450's, but the possible dependance between them can not be asserted.

No liturgical celebration of the memory of St. Ragnhild is known. The 17:th century Church historian Johannes Baazius sets forth that St. Ragnhild's name was inscribed in the calendar as a saint, but the base for his assertion is unknown and probably inexistant.

The source for the statement in the second versified part of the epitaph that makes Ragnhild the daughter of Halsten--probably king Halsten--is unknown.

== Purpose and audience ==
The author or authors of the two versified parts of our text are celebrating the local saintly patron of the church of Tälje, in which her grave was also found. She is portrayed as a worthy saint to whom the fidels may justly adress their prayers. She is also a former Swedish queen and--at least to the author of the second part--the founder and original benefactor of the church.
The copier may have been a cleric from the bishop's see at Strängnäs who had the task of gathering information concerning the local tradition about St. Ragnhild in Tälje. In his commentary he has added some statements about the saint, while trying to reconciliate different traditions concerning her background and marriage.

== Medieval reception and transmission ==
In the late 15:th century, St. Ragnhild of Tälje found her way into the Swedish historical litterature. Ericus Olai mentions her in his Chronica regni Gothorum (ca 1470; ed E. Heuman & J. Öberg 1993, 63, 69). The early 16:th century prologue to the Erik's Chronicle (ed. G. E. Klemming 1865, Svenska medeltidens rim-krönikor 1, 195), includes her in its enumeration of Swedish saints. Johannes Magnus, Olaus Petri and other 16:th century historiographers followed.

Yet, it is not the epitaph's tradition that was transmitted to new generations. For all that we know, it may well have stayed inside the walls of the Strängnäs Cathedral Library until it was rediscovered by Eric Benzelius and Johan Peringskiöld in the late 17:th century. Instead, it is the chronicles' version that forms the base for the literary tradition of St. Ragnhild.

== Bibliography ==
*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, Sörmlandsbygden 2, 70--78.
Baazius, J. 1642: Inventarium ecclesiæ sveo-gothorum, 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]
*COLLMAR, M. 1977: Strängnäs stifts herdaminne 1: Medeltiden, 488--89, Nyköping.
Fröjmark, A. 1996: ‘Ragnhild’, Svenskt biografiskt lexikon 29, 613--15. [Includes select bibliography.]
Johannes Magnus, 1554: De omnibvs Gothorvm Sveonvmqve regibvs, 587--88, Romæ.
*OLAUS PETRI, 1917: En swensk cröneka, ed J. Sahlgren, 51, Uppsala.
*VASTOVIUS, J. 1708 (1623):Vitis aquilonia, ed E. Benzelius, 60--61, annotationes cc. 47--48, 80, Upsaliae.
*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, Credo. Katolsk tidskrift 40, 15--35, 55--72.
*ZIEGLER, J. 1536 (1532): Terrae sanctae ... Syriae, Arabiae, Aegypti et Schondiae ... descriptio, 103v, xxxxxx. [First mention in printed form of the tradition of St. Ragnhild.]

[[Category:Article]]

← Older revision		Revision as of 13:32, 3 March 2026
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	=====Editions=====		=====Editions=====
	*BENZELIUS, J. 1703: ''Palæstina. Sive de Terra Promissionis, & Singulis in ea Tribubus; item Fatis Variorum Incolarum; & Sveonum Gothorumque Expeditionibus Sacris dissertationes duæ, geographico-historicæ'', pp. ~~150--52~~, Upsaliæ.		*BENZELIUS, J. 1703: ''Palæstina. Sive de Terra Promissionis, & Singulis in ea Tribubus; item Fatis Variorum Incolarum; & Sveonum Gothorumque Expeditionibus Sacris dissertationes duæ, geographico-historicæ'', pp. 150–52, Upsaliæ.
	*BENZELIUS, E. in VASTOVIUS, J. 1708: ''Vitis aquilonia. Sive Vitae sanctorum regni Sveo-Gothici''. Emendavit et notis illustravit Ericus Benzelius filius, Annotationes p. 80. Upsaliae.		*BENZELIUS, E. in VASTOVIUS, J. 1708: ''Vitis aquilonia. Sive Vitae sanctorum regni Sveo-Gothici''. Emendavit et notis illustravit Ericus Benzelius filius, Annotationes p. 80. Upsaliae.
	*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, pp. ~~70--71~~.		*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, pp. 70–71.
	*ODENIUS, O. 1973: [Review of] T. Lundén, ''Svenska helgon, Fornvännen'' 68, p. 61.		*ODENIUS, O. 1973: [Review of] T. Lundén, ''Svenska helgon, Fornvännen'' 68, p. 61.
	*LUNDÉN, T. 1983: ''Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande'', pp. ~~283--84~~. Storuman.		*LUNDÉN, T. 1983: ''Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande'', pp. 283–84. Storuman.
	*UUB (Uppsala University Library), Fragm. ms & lib. lat. 326: “Epitafium över Ragnhild av Södertälje (fragment),” edition in facsimile in ''Alvin: Platform for digital collections and digitized cultural heritage'' urn:nbn:se:alvin:portal:record-384245. Accessed on February 19, 2026.		*UUB (Uppsala University Library), Fragm. ms & lib. lat. 326: “Epitafium över Ragnhild av Södertälje (fragment),” edition in facsimile in ''Alvin: Platform for digital collections and digitized cultural heritage'' urn:nbn:se:alvin:portal:record-384245. Accessed on February 19, 2026.
	All editions except the facsimilia contain errors. A new edition is projected.		All editions except the facsimilia contain errors. A new edition is projected.
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	=====Translations=====		=====Translations=====

	*(Swedish) ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, pp. ~~71--72~~.		*(Swedish) ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, pp. 71–72.
	*(Swedish) WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, ''Credo. Katolsk tidskrift'' 40, pp. ~~25--26~~.		*(Swedish) WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, ''Credo. Katolsk tidskrift'' 40, pp. 25–26.
	*(Swedish) LUNDÉN, T. 1983: ''Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande'', p. 284. Storuman.		*(Swedish) LUNDÉN, T. 1983: ''Sveriges missionärer, helgon och kyrkogrundare. En bok om Sveriges kristnande'', p. 284. Storuman.
	*(Swedish) MARTLING, Carl Henrik, En svensk helgonkrönika. Skellefteå 2001, pp. 114–115.		*(Swedish) MARTLING, Carl Henrik, En svensk helgonkrönika. Skellefteå 2001, pp. 114–115.
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	The copier thus adds information that he has gathered from other sources. St Ragnhild's marriage to a king named Inge, her burial in Tälje, and her reputation for holiness are pieces of information that can be gathered from two chronicles of Swedish kings from the 1450s. These are, in fact, the first datable mentions of St Ragnhild.		The copier thus adds information that he has gathered from other sources. St Ragnhild's marriage to a king named Inge, her burial in Tälje, and her reputation for holiness are pieces of information that can be gathered from two chronicles of Swedish kings from the 1450s. These are, in fact, the first datable mentions of St Ragnhild.

	Nevertheless, the copier's commentary adds confusion to the tradition of St Ragnhild. While the chronicles make her the wife of King Inge Halstensson (''c''.~~1110-1120~~/25), the copier seems to have had King Inge Stenkilsson (''c''.~~1079--1110~~) in mind. To make matters worse, neither of these could have been married to Ragnhild if she was the daughter of King Halsten. In such a case, Inge Stenkilsson would have been her uncle, and Inge Halstensson her brother. The epitaph and the chronicles reflect different and incompatible traditions concerning the descent and marriage of St Ragnhild, which the copier tries in vain to unite.		Nevertheless, the copier's commentary adds confusion to the tradition of St Ragnhild. While the chronicles make her the wife of King Inge Halstensson (''c''.1110–1120/25), the copier seems to have had King Inge Stenkilsson (''c''.1079–1110) in mind. To make matters worse, neither of these could have been married to Ragnhild if she was the daughter of King Halsten. In such a case, Inge Stenkilsson would have been her uncle, and Inge Halstensson her brother. The epitaph and the chronicles reflect different and incompatible traditions concerning the descent and marriage of St Ragnhild, which the copier tries in vain to unite.



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	No liturgical celebration of the memory of St. Ragnhild is known. The seventeenth-century church historian Johannes Baazius sets forth that St Ragnhild's name was inscribed in the calendar as a saint, but the basis for his assertion is unknown and probably non-existent.		No liturgical celebration of the memory of St. Ragnhild is known. The seventeenth-century church historian Johannes Baazius sets forth that St Ragnhild's name was inscribed in the calendar as a saint, but the basis for his assertion is unknown and probably non-existent.

	The source for the statement in the second versified part of the epitaph that makes Ragnhild the daughter of Halsten - probably King Halsten - is unknown.		The source for the statement in the second versified part of the epitaph that makes Ragnhild the daughter of Halsten – probably King Halsten – is unknown.




	== Purpose and audience ==		== Purpose and audience ==
	The author, or authors, of the two versified parts of our text are celebrating the local saintly patron of the Church of Tälje, in which her grave was also found. She is portrayed as a worthy saint to whom the faithful may justly adress their prayers. She is also a former Swedish queen and - at least to the author of the second part - the founder and original benefactor of the church.		The author, or authors, of the two versified parts of our text are celebrating the local saintly patron of the Church of Tälje, in which her grave was also found. She is portrayed as a worthy saint to whom the faithful may justly adress their prayers. She is also a former Swedish queen and – at least to the author of the second part – the founder and original benefactor of the church.

	The copier may have been a cleric from the episcopal see at Strängnäs who had the task of gathering information concerning the local tradition about St Ragnhild in Tälje. In his commentary, he has added some statements about the saint, while trying to reconcile different traditions concerning her background and marriage.		The copier may have been a cleric from the episcopal see at Strängnäs who had the task of gathering information concerning the local tradition about St Ragnhild in Tälje. In his commentary, he has added some statements about the saint, while trying to reconcile different traditions concerning her background and marriage.
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	== Bibliography ==		== Bibliography ==
	*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, ~~70-78~~.		*ALM, H. 1931: ‘Drottning Ragnhild och hennes gravskrift i Tälje’, ''Sörmlandsbygden'' 2, 70–78.
	*ANDERSSON, Elin, “S:ta Ragnhilds epitafium: Försvunnet och återfunnet,” in ''Biblis: Tidskrift för bokhistoria, bibliografi, bokhantverk, samlande'', No 94 (2021), 62–67.		*ANDERSSON, Elin, “S:ta Ragnhilds epitafium: Försvunnet och återfunnet,” in ''Biblis: Tidskrift för bokhistoria, bibliografi, bokhantverk, samlande'', No 94 (2021), 62–67.
	*BAAZIUS, J. 1642: ''Inventarium ecclesiæ sveo-gothorum'', 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]		*BAAZIUS, J. 1642: ''Inventarium ecclesiæ sveo-gothorum'', 113, Lincopiæ. [Improbable statement of a liturgical celebration of St. Ragnhild.]
	*COLLMAR, M. 1977: ''Strängnäs stifts herdaminne'' 1: ''Medeltiden'', ~~488-89~~, Nyköping.		*COLLMAR, M. 1977: ''Strängnäs stifts herdaminne'' 1: ''Medeltiden'', 488–89, Nyköping.
	*ELLIS NILSSON, Sara, 2015: ''Creating Holy People and Places on the Periphery A Study of the Emergence of Cults of Native Saints in the Ecclesiastical Provinces of Lund and Uppsala from the Eleventh to the Thirteenth Centuries'', Gothenburg		*ELLIS NILSSON, Sara, 2015: ''Creating Holy People and Places on the Periphery A Study of the Emergence of Cults of Native Saints in the Ecclesiastical Provinces of Lund and Uppsala from the Eleventh to the Thirteenth Centuries'', Gothenburg
	*ERICUS OLAI, ''Chronica regni Gothorum'', ed. E. Heuman & J. Öberg. Stockholm 1993, pp. 63, 69.		*ERICUS OLAI, ''Chronica regni Gothorum'', ed. E. Heuman & J. Öberg. Stockholm 1993, pp. 63, 69.
	*FRÖJMARK, A. 1996: ‘Ragnhild’, ''Svenskt biografiskt lexikon'' 29, ~~613-15~~. [Includes select bibliography.]		*FRÖJMARK, A. 1996: ‘Ragnhild’, ''Svenskt biografiskt lexikon'' 29, 613–15. [Includes select bibliography.]
	*JOHANNES MAGNUS, 1554: ''De omnibvs Gothorvm Sveonvmqve regibvs'', ~~587-88~~, Romæ.		*JOHANNES MAGNUS, 1554: ''De omnibvs Gothorvm Sveonvmqve regibvs'', 587–88, Romæ.
	*MAPPING LIVED RELIGION PROJECT (2019–2025), “Ragnhild of Tälje”, Mapping Saints Research Resource, Retrieved on February 23, 2026, from https://saints.dh.gu.se/explore/saints/256.		*MAPPING LIVED RELIGION PROJECT (2019–2025), “Ragnhild of Tälje”, Mapping Saints Research Resource, Retrieved on February 23, 2026, from https://saints.dh.gu.se/explore/saints/256.
	*OLAUS PETRI, 1917: ''En swensk cröneka'', ed J. Sahlgren, 51, Uppsala.		*OLAUS PETRI, 1917: ''En swensk cröneka'', ed J. Sahlgren, 51, Uppsala.
	*VASTOVIUS, J. 1708 (1623):''Vitis aquilonia'', ed E. Benzelius, ~~60-61~~, annotationes cc. ~~47-48~~, 80, Upsaliae.		*VASTOVIUS, J. 1708 (1623):''Vitis aquilonia'', ed E. Benzelius, 60–61, annotationes cc. 47–48, 80, Upsaliae.
	*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, ''Credo. Katolsk tidskrift'' 40, ~~15-35~~, ~~55-72~~.		*WEHNER, R. 1959: ‘S:ta Ragnhild i sitt tidevarv’, ''Credo. Katolsk tidskrift'' 40, 15–35, 55–72.
	*WILHELMSSON, Caroline, ''The Queens and Royal Women of Sweden, c. 970–1330: Their Lives, Power, and Legacy''. London & New York 2025, pp. 105–112.		*WILHELMSSON, Caroline, ''The Queens and Royal Women of Sweden, c. 970–1330: Their Lives, Power, and Legacy''. London & New York 2025, pp. 105–112.
	*ZIEGLER, J. 1536 (1532): ''Terrae sanctae ... Syriae, Arabiae, Aegypti et Schondiae ... descriptio'', 103v, xxxxxx. [First mention in printed form of the tradition of St. Ragnhild.]		*ZIEGLER, J. 1536 (1532): ''Terrae sanctae ... Syriae, Arabiae, Aegypti et Schondiae ... descriptio'', 103v, xxxxxx. [First mention in printed form of the tradition of St. Ragnhild.]

	[[Category:Article]]		[[Category:Article]]