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Krasnodebska-D'Aughton, Malgorzata, “Inflamed with seraphic ardor: Franciscan learning and spirituality in the fourteenth-century Irish pilgrimage account”, Franciscan Studies 70 (2012): 283–312.

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Article
“Inflamed with seraphic ardor: Franciscan learning and spirituality in the fourteenth-century Irish pilgrimage account”
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Volume
70
Pages
283–312
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In March 1323 two Franciscan friars, Simon Semeonis and Hugo Illuminator “inflamed with seraphic ardor” left Ireland to go on a pilgrimage to the Holy Land, having attended the provincial chapter in Clonmel in October the previous year. They sailed across the Irish Sea, and travelled via London, “the most famous and wealthy city under the sun” to Canterbury, where they venerated the relics of Thomas Becket. In France having made their way through Amiens and Paris, they travelled down the Saone and the Rhone. From there they passed through the mountainous area of Lombardy to Bobbio, where “reposes the body of the blessed Irish abbot Columbanus,” and then went to Padua and Venice. From Venice they traversed through Dalmatia and sailed to Crete and Alexandria, which they reached in October. When they travelled up the Nile to Cairo, they saw exotic animals, crocodiles, elephants and giraffes, and admired a chicken farm. It was here in Cairo that Hugo died, and the grief-stricken Simon continued his journey. Simon’s account of the Holy Land is incomplete in its surviving format and it breaks at the description of Jerusalem. Simon was back in Cairo in February 1324 as may be gathered from passing references. He most probably visited Rome on his return journey. This paper places the text of Simon Semeonis’s Itinerarium in the context of a Franciscan intellectual and spiritual tradition. Firstly, by discussing the surviving copy of the text, it suggests its possible means of transmission as well as its significance as being representative of a particular genre. Secondly, by looking at references to literary sources, the paper illustrates how travelling friars acted as important agents in the transfer of cultural ideas, including those on Islam. Finally, through an analysis of the references to Bonaventure in Simon’s Itinerarium, the paper argues that the Irish friar was not only familiar with the Legenda maior, but used the text in a nuanced and creative manner to convey his attitude to the Franciscan vows of obedience and poverty, that were hotly debated amongst the friars at that time.
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Dennis Groenewegen
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February 2021
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