Sancta Sunniva - Revision history

Sthop9388 at 11:57, 29 October 2025

2025-10-29T11:57:41Z

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			[This article was published in 2012 and does not reflect current research.]


	by Lars Boje Mortensen (Legenda) & Åslaug Ommundsen (Officium)		by Lars Boje Mortensen (Legenda) & Åslaug Ommundsen (Officium)

Fcmao at 12:57, 21 February 2013

2013-02-21T12:57:36Z

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	by Lars Boje Mortensen (Legenda) & Åslaug Ommundsen (Officium)		by Lars Boje Mortensen (Legenda) & Åslaug Ommundsen (Officium)

	Sancta Sunniva (et sancti in Selio)		Sancta Sunniva (et sancti in Selio): Sunniva was, we are told, a pious and beautiful Irish princess of the mid-tenth century, who fled across the sea with a number of loyal attendants. She landed in pagan Norway where she and her followers met their martyrdom on the island of Selja. Their beneficent bones were said to have been unearthed during the reign of the first Christian king, Olaf Tryggvason, in 996. Her followers thus became known as the men from Selja, and 8 July was subsequently celebrated as their feast, the “Seljumanna messa”. Selja as a place of pilgrimage is first mentioned by Adam of Bremen (ca. 1070, Book IV, schol. 145), who vaguely links it to some of the 11,000 virgins (from the legend of Ursula). Sunniva was translated to Bergen in 1170 and from there her cult spread to a number of places in the Nordic countries during the later Middle Ages (GJERLØW 1970 & HOMMEDAL 1997). A legend (1) and an office (2) has been transmitted.
	Sunniva was, we are told, a pious and beautiful Irish princess of the mid-tenth century, who fled across the sea with a number of loyal attendants. She landed in pagan Norway where she and her followers met their martyrdom on the island of Selja. Their beneficent bones were said to have been unearthed during the reign of the first Christian king, Olaf Tryggvason, in 996. Her followers thus became known as the men from Selja, and 8 July was subsequently celebrated as their feast, the “Seljumanna messa”. Selja as a place of pilgrimage is first mentioned by Adam of Bremen (ca. 1070, Book IV, schol. 145), who vaguely links it to some of the 11,000 virgins (from the legend of Ursula). Sunniva was translated to Bergen in 1170 and from there her cult spread to a number of places in the Nordic countries during the later Middle Ages (GJERLØW 1970 & HOMMEDAL 1997). A legend (1) and an office (2) has been transmitted.
	[[File: 270px-StSunniva.jpg\|thumb\|Sancta Sunniva at the University Museum of Bergen. Photo: Nina Aldin Thune. Source: Wikimedia Commons.]]		[[File: 270px-StSunniva.jpg\|thumb\|Sancta Sunniva at the University Museum of Bergen. Photo: Nina Aldin Thune. Source: Wikimedia Commons.]]
	==(1) Legenda==		==(1) Legenda==

Fcmao: /* Title */

2013-02-21T11:17:56Z

Title

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	==(1) Legenda==		==(1) Legenda==
	====Title====		====Title====
	The title varies somewhat in the textual tradition, sometimes mentioning Sunniva, sometimes the sancti in Selio, or both. BORGEHAMMAR (1997a, 284) prints the eclectic title: In festo sancte Suniue uirginis et martyris sociorumque eius.		The title varies somewhat in the textual tradition, sometimes mentioning Sunniva, sometimes the sancti in Selio, or both. BORGEHAMMAR (1997a, 284) prints the eclectic title: ''In festo sancte Suniue uirginis et martyris sociorumque eius.''
	=====Incipit=====		=====Incipit=====
	''Vt posteritati sue fidelis reliquit antiquitas...''		''Vt posteritati sue fidelis reliquit antiquitas...''

Fcmao at 11:12, 21 February 2013

2013-02-21T11:12:21Z

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	Sancta Sunniva (et sancti in Selio)		Sancta Sunniva (et sancti in Selio)
	Sunniva was, we are told, a pious and beautiful Irish princess of the mid-tenth century, who fled across the sea with a number of loyal attendants. She landed in pagan Norway where she and her followers met their martyrdom on the island of Selja. Their beneficent bones were said to have been unearthed during the reign of the first Christian king, Olaf Tryggvason, in 996. Her followers thus became known as the men from Selja, and 8 July was subsequently celebrated as their feast, the “Seljumanna messa”. Selja as a place of pilgrimage is first mentioned by Adam of Bremen (ca. 1070, Book IV, schol. 145), who vaguely links it to some of the 11,000 virgins (from the legend of Ursula). Sunniva was translated to Bergen in 1170 and from there her cult spread to a number of places in the Nordic countries during the later Middle Ages (GJERLØW 1970 & HOMMEDAL 1997). A legend (1) and an office (2) has been transmitted.		Sunniva was, we are told, a pious and beautiful Irish princess of the mid-tenth century, who fled across the sea with a number of loyal attendants. She landed in pagan Norway where she and her followers met their martyrdom on the island of Selja. Their beneficent bones were said to have been unearthed during the reign of the first Christian king, Olaf Tryggvason, in 996. Her followers thus became known as the men from Selja, and 8 July was subsequently celebrated as their feast, the “Seljumanna messa”. Selja as a place of pilgrimage is first mentioned by Adam of Bremen (ca. 1070, Book IV, schol. 145), who vaguely links it to some of the 11,000 virgins (from the legend of Ursula). Sunniva was translated to Bergen in 1170 and from there her cult spread to a number of places in the Nordic countries during the later Middle Ages (GJERLØW 1970 & HOMMEDAL 1997). A legend (1) and an office (2) has been transmitted.
			[[File: 270px-StSunniva.jpg\|thumb\|Sancta Sunniva at the University Museum of Bergen. Photo: Nina Aldin Thune. Source: Wikimedia Commons.]]
	==(1) Legenda==		==(1) Legenda==
	====Title====		====Title====

Fcmao: /* Medieval reception and transmission */

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Medieval reception and transmission

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	In the form we know the Legend it is firmly connected to the translation of Sunniva’s body to Bergen in 1170. It must have been written for liturgical purposes there (together with an entire officium, see below), and to confirm the belief of the local audience in her sacred pedigree. A possible earlier written version of the legend, perhaps with a miracle register attached and with more emphasis on the men of Selja and the holy place itself, could have been in place at the monastery in Selja for similar purposes.		In the form we know the Legend it is firmly connected to the translation of Sunniva’s body to Bergen in 1170. It must have been written for liturgical purposes there (together with an entire officium, see below), and to confirm the belief of the local audience in her sacred pedigree. A possible earlier written version of the legend, perhaps with a miracle register attached and with more emphasis on the men of Selja and the holy place itself, could have been in place at the monastery in Selja for similar purposes.
	===Medieval reception and transmission===		===Medieval reception and transmission===
	Olaf Tryggvason’s key role in the legend soon found its way into historical writing since it was already put to use in Iceland by [[Oddr ~~Snorrason~~]] in his Latin biography of Olaf Tryggvason (written ca. 1190-1200); it is now known only in an Old Norse translation, but the passage is significantly close to the Latin legend as we know it. The episode was repeated and developed in later Old Norse sagas of Olaf (the relevant texts are conveniently collected and translated into Norwegian in RINDAL 1997, 293-328). It is interesting to note that it did not find its way into the contemporary historiography represented by [[Historia Norwegie]] (ca. 1160-1175), [[Theodoricus Monachus]] (ca. 1180) or Ágrip (ca. 1190), perhaps an indication that the connection with Olaf Tryggvason might have been forged late, perhaps in Bergen around 1170.		Olaf Tryggvason’s key role in the legend soon found its way into historical writing since it was already put to use in Iceland by Oddr Snorrason ([[Oddr monachus]]) in his Latin biography of Olaf Tryggvason (written ca. 1190-1200); it is now known only in an Old Norse translation, but the passage is significantly close to the Latin legend as we know it. The episode was repeated and developed in later Old Norse sagas of Olaf (the relevant texts are conveniently collected and translated into Norwegian in RINDAL 1997, 293-328). It is interesting to note that it did not find its way into the contemporary historiography represented by [[Historia Norwegie]] (ca. 1160-1175), [[Theodoricus Monachus]] (ca. 1180) or Ágrip (ca. 1190), perhaps an indication that the connection with Olaf Tryggvason might have been forged late, perhaps in Bergen around 1170.

	The spread of the cult of Sunniva in the Nordic countries generated various versions of her office and legend (often abbreviated to suit a lesser degree of celebration), i.e. the two early printed texts from 1498 and 1519 (see above, Editions). In addition, the most complete text, now printed by BORGEHAMMAR 1997a, draws on two manuscripts:		The spread of the cult of Sunniva in the Nordic countries generated various versions of her office and legend (often abbreviated to suit a lesser degree of celebration), i.e. the two early printed texts from 1498 and 1519 (see above, Editions). In addition, the most complete text, now printed by BORGEHAMMAR 1997a, draws on two manuscripts:

Fcmao: /* Medieval reception and transmission */

2013-02-21T10:52:46Z

Medieval reception and transmission

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	In the form we know the Legend it is firmly connected to the translation of Sunniva’s body to Bergen in 1170. It must have been written for liturgical purposes there (together with an entire officium, see below), and to confirm the belief of the local audience in her sacred pedigree. A possible earlier written version of the legend, perhaps with a miracle register attached and with more emphasis on the men of Selja and the holy place itself, could have been in place at the monastery in Selja for similar purposes.		In the form we know the Legend it is firmly connected to the translation of Sunniva’s body to Bergen in 1170. It must have been written for liturgical purposes there (together with an entire officium, see below), and to confirm the belief of the local audience in her sacred pedigree. A possible earlier written version of the legend, perhaps with a miracle register attached and with more emphasis on the men of Selja and the holy place itself, could have been in place at the monastery in Selja for similar purposes.
	===Medieval reception and transmission===		===Medieval reception and transmission===
	Olaf Tryggvason’s key role in the legend soon found its way into historical writing since it was already put to use in Iceland by >Oddr Snorrason in his Latin biography of Olaf Tryggvason (written ca. 1190-1200); it is now known only in an Old Norse translation, but the passage is significantly close to the Latin legend as we know it. The episode was repeated and developed in later Old Norse sagas of Olaf (the relevant texts are conveniently collected and translated into Norwegian in RINDAL 1997, 293-328). It is interesting to note that it did not find its way into the contemporary historiography represented by >Historia Norwegie (ca. 1160-1175), >Theodoricus Monachus (ca. 1180) or Ágrip (ca. 1190), perhaps an indication that the connection with Olaf Tryggvason might have been forged late, perhaps in Bergen around 1170.		Olaf Tryggvason’s key role in the legend soon found its way into historical writing since it was already put to use in Iceland by [[Oddr Snorrason]] in his Latin biography of Olaf Tryggvason (written ca. 1190-1200); it is now known only in an Old Norse translation, but the passage is significantly close to the Latin legend as we know it. The episode was repeated and developed in later Old Norse sagas of Olaf (the relevant texts are conveniently collected and translated into Norwegian in RINDAL 1997, 293-328). It is interesting to note that it did not find its way into the contemporary historiography represented by [[Historia Norwegie]] (ca. 1160-1175), [[Theodoricus Monachus]] (ca. 1180) or Ágrip (ca. 1190), perhaps an indication that the connection with Olaf Tryggvason might have been forged late, perhaps in Bergen around 1170.

	The spread of the cult of Sunniva in the Nordic countries generated various versions of her office and legend (often abbreviated to suit a lesser degree of celebration), i.e. the two early printed texts from 1498 and 1519 (see above, Editions). In addition, the most complete text, now printed by BORGEHAMMAR 1997a, draws on two manuscripts:		The spread of the cult of Sunniva in the Nordic countries generated various versions of her office and legend (often abbreviated to suit a lesser degree of celebration), i.e. the two early printed texts from 1498 and 1519 (see above, Editions). In addition, the most complete text, now printed by BORGEHAMMAR 1997a, draws on two manuscripts:

Fcmao: /* Composition and style */

2013-02-21T10:51:51Z

Composition and style

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	In our transmission there is no record of miracles, but is likely to have existed at Selja before the translation of the body to Bergen (and perhaps extended there). First there is the hint in lectio 9 that signs and wonders happened at the shrine (signa et uirtutes operatur Deus per merita sanctorum suorum us que in presentem diem), secondly the Office (see below) contains a hymn recounting six of Sunniva’s posthumous miracles (cf. BORGEHAMMAR 1997b, 138). This is likely to have been based on an ordinary prose register.		In our transmission there is no record of miracles, but is likely to have existed at Selja before the translation of the body to Bergen (and perhaps extended there). First there is the hint in lectio 9 that signs and wonders happened at the shrine (signa et uirtutes operatur Deus per merita sanctorum suorum us que in presentem diem), secondly the Office (see below) contains a hymn recounting six of Sunniva’s posthumous miracles (cf. BORGEHAMMAR 1997b, 138). This is likely to have been based on an ordinary prose register.
	===Composition and style===		===Composition and style===
	The Legend is written in disciplined, though at times rather elaborate, twelfth-century Latin idiom. BORGEHAMMAR (1997a, 274-75) has investigated prose rhythm patterns and found a significant preponderance of cursus velox (e.g. lectio secunda: … nephário devastábat), but with a certain use of planus (e.g. lectio prima, regénda suscépit) and tardus (e.g. lectio tertia: … íter arrípuit). This means that our author followed the twelfth-century French and English trend of favouring the velox and was not quite familiar with the late twelfth-century papal fashion of dropping the tardus completely.		The Legend is written in disciplined, though at times rather elaborate, twelfth-century Latin idiom. BORGEHAMMAR (1997a, 274-75) has investigated prose rhythm patterns and found a significant preponderance of cursus velox (e.g. lectio secunda: ''… nephário devastábat''), but with a certain use of planus (e.g. lectio prima: ''regénda suscépit'') and tardus (e.g. lectio tertia: ''… íter arrípuit''). This means that our author followed the twelfth-century French and English trend of favouring the velox and was not quite familiar with the late twelfth-century papal fashion of dropping the tardus completely.

	An example of the writer’s rhetorical art could be taken from lectio secunda, where the heroine ponders her choice between marriage and exile:		An example of the writer’s rhetorical art could be taken from lectio secunda, where the heroine ponders her choice between marriage and exile:

	Illa uero diuino amore succensa, non illecta blanditiis nec minis perterrita, considerans etiam periculum diuitiarum labentium – quod, qui transeuntia amplectitur, eo ipse ad decursum ducitur, quo decurrentibus implicatur– magis elegit exilium quam uiro sacrilego copulari. (But she was kindled by divine love and was not seduced by flattering or frightened by threats. She also contemplated the danger of sliding riches – the fact that those who embrace the fleeting are drawn as much down the slope as they are entangled in things rushing downwards – and chose exile rather than uniting with an impious man.)		''Illa uero diuino amore succensa, non illecta blanditiis nec minis perterrita, considerans etiam periculum diuitiarum labentium – quod, qui transeuntia amplectitur, eo ipse ad decursum ducitur, quo decurrentibus implicatur– magis elegit exilium quam uiro sacrilego copulari.'' (But she was kindled by divine love and was not seduced by flattering or frightened by threats. She also contemplated the danger of sliding riches – the fact that those who embrace the fleeting are drawn as much down the slope as they are entangled in things rushing downwards – and chose exile rather than uniting with an impious man.)

			The contrast between divine and earthly love is stylistically elaborated by parallelism and chiasmus (''divino amore succensa, non illecta blanditiis nec minis perterrita''), the proverbial insertion achieves a high degree of alliteration, and the period is effectively ended by a cursus velox. In general, biblical and theological expressions are not quoted, but incorporated into the style with ease and moderation (e.g. the opening of lectio secunda).

	The contrast between divine and earthly love is stylistically elaborated by parallelism and chiasmus (divino amore succensa, non illecta blanditiis nec minis perterrita), the proverbial insertion achieves a high degree of alliteration, and the period is effectively ended by a cursus velox. In general, biblical and theological expressions are not quoted, but incorporated into the style with ease and moderation (e.g. the opening of lectio secunda).
	===Sources===		===Sources===
	There are no direct references to other texts in the Legend, and apart from obvious biblical allusions no other verbal loans have so far been pointed out.		There are no direct references to other texts in the Legend, and apart from obvious biblical allusions no other verbal loans have so far been pointed out.

Fcmao: /* Date and place */

2013-02-21T10:50:25Z

Date and place

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	(Norwegian, bokmål) TOSTERUD DANIELSEN, B. 1997: “Legenden om Sunniva,” in RINDAL 1997, Oslo, 270-92 (from BORGEHAMMAR’s edition).		(Norwegian, bokmål) TOSTERUD DANIELSEN, B. 1997: “Legenden om Sunniva,” in RINDAL 1997, Oslo, 270-92 (from BORGEHAMMAR’s edition).
	===Date and place===		===Date and place===
	The legend ends by stating that Sunniva’s bones were found on Selja in the year 996 and that, after a long time, Bishop Pål (Paulus) of Bergen had the bones transferred to that city in the year 1170. Pål is characterized as ''venerabilis memorie'' – he died in 1194. The original text, however, could either have ended with the dating of the event of 996, or, alternatively, the words venerabilis memorie could have been supplied later (cf. STORM 1880, XXXXI-XXXXII & BORGEHAMMAR 1997a, 274). There is general agreement that the legend as we know it must have been composed in Bergen at the time of the translation, i.e. just around 1170. A dating in the 1190s would also create the difficulty that the legend was certainly used by Oddr Snorrasson (>Oddr monachus) in his biography of Olaf Tryggvason, which was composed in Iceland between ca. 1190 and 1200 (cf. below, Medieval reception). The fame of the cult of Sunniva in Bergen is furthermore evidenced by >Historia de profectione Danorum written between ca. 1195 and 1200 (ch. 11, GERTZ, 475): ''Hec est civitas [Bergensis] … reliquiis sanctarum uirginum adornata (ibi sancta Sunnif toto corpore in ecclesia cathedrali exaltata quiescit)'', (The town of Bergen is enriched with relics of holy virgins (St. Sunniva rests there, her whole body elevated in the cathedral church)). The use of cursus in the text also points to a twelfth-century date (see Composition and Style below)		The legend ends by stating that Sunniva’s bones were found on Selja in the year 996 and that, after a long time, Bishop Pål (Paulus) of Bergen had the bones transferred to that city in the year 1170. Pål is characterized as ''venerabilis memorie'' – he died in 1194. The original text, however, could either have ended with the dating of the event of 996, or, alternatively, the words venerabilis memorie could have been supplied later (cf. STORM 1880, XXXXI-XXXXII & BORGEHAMMAR 1997a, 274). There is general agreement that the legend as we know it must have been composed in Bergen at the time of the translation, i.e. just around 1170. A dating in the 1190s would also create the difficulty that the legend was certainly used by Oddr Snorrasson ([[Oddr monachus]]) in his biography of Olaf Tryggvason, which was composed in Iceland between ca. 1190 and 1200 (cf. below, Medieval reception). The fame of the cult of Sunniva in Bergen is furthermore evidenced by >Historia de profectione Danorum written between ca. 1195 and 1200 (ch. 11, GERTZ, 475): ''Hec est civitas [Bergensis] … reliquiis sanctarum uirginum adornata (ibi sancta Sunnif toto corpore in ecclesia cathedrali exaltata quiescit)'', (The town of Bergen is enriched with relics of holy virgins (St. Sunniva rests there, her whole body elevated in the cathedral church)). The use of cursus in the text also points to a twelfth-century date (see Composition and Style below)

	===Summary of contents===		===Summary of contents===

Fcmao: /* Date and place */

2013-02-21T10:50:05Z

Date and place

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	(Norwegian, bokmål) TOSTERUD DANIELSEN, B. 1997: “Legenden om Sunniva,” in RINDAL 1997, Oslo, 270-92 (from BORGEHAMMAR’s edition).		(Norwegian, bokmål) TOSTERUD DANIELSEN, B. 1997: “Legenden om Sunniva,” in RINDAL 1997, Oslo, 270-92 (from BORGEHAMMAR’s edition).
	===Date and place===		===Date and place===
	The legend ends by stating that Sunniva’s bones were found on Selja in the year 996 and that, after a long time, Bishop Pål (Paulus) of Bergen had the bones transferred to that city in the year 1170. Pål is characterized as venerabilis memorie – he died in 1194. The original text, however, could either have ended with the dating of the event of 996, or, alternatively, the words venerabilis memorie could have been supplied later (cf. STORM 1880, XXXXI-XXXXII & BORGEHAMMAR 1997a, 274). There is general agreement that the legend as we know it must have been composed in Bergen at the time of the translation, i.e. just around 1170. A dating in the 1190s would also create the difficulty that the legend was certainly used by Oddr Snorrasson (>Oddr monachus) in his biography of Olaf Tryggvason, which was composed in Iceland between ca. 1190 and 1200 (cf. below, Medieval reception). The fame of the cult of Sunniva in Bergen is furthermore evidenced by >Historia de profectione Danorum written between ca. 1195 and 1200 (ch. 11, GERTZ, 475): Hec est civitas [Bergensis] … reliquiis sanctarum uirginum adornata (ibi sancta Sunnif toto corpore in ecclesia cathedrali exaltata quiescit), (The town of Bergen is enriched with relics of holy virgins (St. Sunniva rests there, her whole body elevated in the cathedral church)). The use of cursus in the text also points to a twelfth-century date (see Composition and Style below)		The legend ends by stating that Sunniva’s bones were found on Selja in the year 996 and that, after a long time, Bishop Pål (Paulus) of Bergen had the bones transferred to that city in the year 1170. Pål is characterized as ''venerabilis memorie'' – he died in 1194. The original text, however, could either have ended with the dating of the event of 996, or, alternatively, the words venerabilis memorie could have been supplied later (cf. STORM 1880, XXXXI-XXXXII & BORGEHAMMAR 1997a, 274). There is general agreement that the legend as we know it must have been composed in Bergen at the time of the translation, i.e. just around 1170. A dating in the 1190s would also create the difficulty that the legend was certainly used by Oddr Snorrasson (>Oddr monachus) in his biography of Olaf Tryggvason, which was composed in Iceland between ca. 1190 and 1200 (cf. below, Medieval reception). The fame of the cult of Sunniva in Bergen is furthermore evidenced by >Historia de profectione Danorum written between ca. 1195 and 1200 (ch. 11, GERTZ, 475): ''Hec est civitas [Bergensis] … reliquiis sanctarum uirginum adornata (ibi sancta Sunnif toto corpore in ecclesia cathedrali exaltata quiescit)'', (The town of Bergen is enriched with relics of holy virgins (St. Sunniva rests there, her whole body elevated in the cathedral church)). The use of cursus in the text also points to a twelfth-century date (see Composition and Style below)

	===Summary of contents===		===Summary of contents===
	The text is divided into nine lectiones. Sunniva is said to be an Irish king’s daughter, living at the time of Emperor Otto I [i.e. between 936 and 973]; she possessed remarkable piety (1) but her fame and beauty attracted a local chieftain who wanted her at any cost (2). Faced with his carnal desires she saw no other way out than setting out to sea with a band of followers, placing all hope in God’s hands (3). After a first landing in Norway (4) they finally managed to reach the islands of Selja and Kin where they were hunted down by the heathen King Håkon [Jarl, the Wicked, ca. 975-995] (5-6), but anticipated their fate by praying to God to cover them with rocks inside their caves (6). After the death of Håkon, the reign of the first Christian king, Olaf Tryggvason (995-1000), begins. Simultaneously a group of merchants sail past Selja, observe a shaft of light beaming towards the sky, and, finding that it comes from a fragrant human skull (7), bring it to the king (8). He looks into the matter. The miracle is confirmed and more holy bones are found on the island. Olaf decides to build a church at which wonders are worked to this very day. A final paragraph tells of the translation of Sunniva’s body to Bergen in 1170 (see above, Date and Place) (9).		The text is divided into nine lectiones. Sunniva is said to be an Irish king’s daughter, living at the time of Emperor Otto I [i.e. between 936 and 973]; she possessed remarkable piety (1) but her fame and beauty attracted a local chieftain who wanted her at any cost (2). Faced with his carnal desires she saw no other way out than setting out to sea with a band of followers, placing all hope in God’s hands (3). After a first landing in Norway (4) they finally managed to reach the islands of Selja and Kin where they were hunted down by the heathen King Håkon [Jarl, the Wicked, ca. 975-995] (5-6), but anticipated their fate by praying to God to cover them with rocks inside their caves (6). After the death of Håkon, the reign of the first Christian king, Olaf Tryggvason (995-1000), begins. Simultaneously a group of merchants sail past Selja, observe a shaft of light beaming towards the sky, and, finding that it comes from a fragrant human skull (7), bring it to the king (8). He looks into the matter. The miracle is confirmed and more holy bones are found on the island. Olaf decides to build a church at which wonders are worked to this very day. A final paragraph tells of the translation of Sunniva’s body to Bergen in 1170 (see above, Date and Place) (9).

Fcmao: /* Explicit */

2013-02-21T10:49:26Z

Explicit

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	=====Explicit=====		=====Explicit=====
	... cui est honor et gloria in secula seculorum.		''... cui est honor et gloria in secula seculorum.''

	=====Size=====		=====Size=====