Statutes of the Brotherhood in 1859
ORIGINS
Before studying the history of Lumiu brotherhood, it seems necessary to reposition the Corsican brotherhood in their matrix, which is the fraternal movement associated with the cult of relics and pilgrimages, which reached its apogee in the XI th century, and to give some more general explanations about the birth of the brotherhoods in the West.
Literally "brotherhood" means "gathering" of people by a fraternal bond ( Philippet, 2004 ). The initiative of creating fraternity returns to a small core of faithful, encouraged by an ecclesiastical authority or by a group of professionals (in the case of trade guilds). This was in vital need of assistance that animated medieval society.
brotherhoods in West born at the end of XI th century model for taking the associations of the Eastern Church which, from the IV th century, took care to treat their members and to organize the funeral, and the fraternities of prayer convents of Western Europe, set up in the sixth th century ( Philippet, 2004 ). They are attached to a chapter in a convent (particularly those of the mendicant orders) to a parish or hospital. Organized in a very precise, they are directed by a prior and governed by statutes. Some are related to a trade or a social group, others are dedicated to a particular devotion, all are characterized by strong solidarity.
That Innocent III (1198-1216) which is the first "confraternities" whose model is spreading among the laity. Indeed, despite the good will of many, not everyone can become Oblates, familiar from the monastery, or conversation. Most lay people are involved in a marriage that is their privilege, reinforced with the Gregorian reform, and live off their work. But this gives them enough freedom to participate in a fraternity ( Chelini, 1991 ).
brotherhoods meet regularly. After a group prayer, the meeting is concerned with the fate of members of the community is a genuine fraternal society for their members in need and more generally for the poor. Patients are visited and helped (the Brotherhood operates as a social insurance), some fraternities also manage hospitals. For deaths, the whole brotherhood assembled to attend the funeral and pay for the funeral. The big moment is obviously the feast of the patron saint. She is preparing several months in advance and mobilize all members. Everything is carefully planned: hours of worship, high mass, vespers, dress, organization of the procession and even the number of candles for lighting the church ( Religious education in the Middle Ages , 2004) . The fraternities also play an important cultural role in the development of popular theater performances with the organization for the holidays of the Christian calendar (nativity, passion ...) ( Chelini, 1991 ). In the late Middle Ages, guilds penetrate into the lower social strata and grab their meshes huge crowds.
Very solemnly, the day Corpus Christi year 1574, the momentum of the Council of Trent (whose works are closed December 4, 1563) large celebrations inaugurated rebuilding of the foundation or brotherhoods ( Casta , 1981 ).
The Council of Trent (1545-1563) which were attended by the bishops Accia, Ajaccio and Aléria will effectively revitalize and deepen religious feelings by directing the popular piety toward more focused devotion to Christ and the Virgin mediator.
Thus, in addition to or instead of the old medieval guilds sponsored by one or more saints, to create brotherhood of the Holy Sacrament and the Rosary which are very successful ( Venard, 2000 ). Another reform included in a "memory to correct some abuses in the Church" written in Trent January 29, 1562 by the Archbishop of Ragusa Ludovico Beccadelli is decided: "[7] Similarly, we must beware the pretext of privilege or of tradition, the chapter, fraternities, etc.. do exempt themselves from the ordinary, but that under his [?] conduct, they are doing what needs to be done "( Taillon 2000). nuncios apostolic and visitors are sent on a mission to explain these decisions and to strengthen the rules of the laity who should be on a uniform provided by the Roman confraternities. Everywhere we adopt their rules and exercises piety ( Taillon, 2000 ) because it is true that in Corsica during their pastoral visits, the bishops of the sixteenth th and XVII th centuries continue to deplore the profound ignorance of doctrine and Christian ethics of rural people of that time and meet the stubborn vestiges of paganism barely clothed appearances Christian ( Cervoni , Monti, Pieretti 1996). Thus are born in the second half of the sixteenth century th companies reformed. For two centuries, nothing will change the statutes of the brotherhoods who reach their golden age in the middle of the XVII th century to about 1640. After the French annexation, civil authorities took measures (royal edict of August 4, 1781, Judgement of the Superior Council of 1784) to circumscribe the activities of fraternities ( Ravis Giordani , 2004). In the eighteenth century th, each commune of Corsica had at least a brotherhood. On the eve of the French Revolution , Corsica brotherhoods were 200 for 271 parishes ( Ravis Giordani , 2004).
Deleted by Act of August 18, 1792, most fraternities were maintained without interruption and reappeared after the Concordat signed July 15, 1801. Tolerated under the empire several were reestablished at the Restoration ( Ravis Giordani , 2004). From the late XIX th early twentieth th century, companies are booming, but after the two world wars, many of them disappear. This is true of our brotherhood St Antoine which declines gradually from the 1950s and until 1975.
The Brotherhood of Saint Anthony Abbot
Ideally enthusiasts early Christians had to lay down their lives in the tortures of martyrdom, but since the peace of Constantine in 313 that hope was no longer valid. In the decadent Roman Empire and weakened the IV th century, Christians who had longer to shed their blood, were suddenly invested with a reputation and an ease that might give rise to them the warmth and mediocrity. It is within this context that, at the southern end of the empire, few Egyptians, desiring to live a life consistent with the spirit and the radical demands of the Gospel, decided to leave the cities and towns to retire the desert.
The Greek word "monachos" existed to describe the lonely, but tradition makes Saint Anthony the Great or Abbot (251-356) first, and certainly the most famous of these hermits of the early fourth th century. He retired to the desert, where he divided his time between prayer and work, and was assailed by the temptations to which he knew famous resist. St. Anthony is particularly famous for his battles against demons.
St. Anthony's reputation has spread, even during his life, throughout the Roman Empire and Mesopotamia. It thence to Nisibis, the poet and musician sang St. Ephrem, in his "Carmina Nisibena" kindness, affability of the "father of monks", explaining that "the intimacy of his relationship with God made him even more condescending and delicate with men. "
All the monks of the Christian world, they are loners or recluses, recognize San Antonio as their ancestor, their model and their boss, particularly in the Eastern Church. How
devotion to St. Anthony Has developed Lumiu and why? Several hypotheses are offered us:
During his visit of 1589 Episcopal Bishop Mascardi wrote: "Lumio: Saint Pierre, 364 souls, ECU 50 returns, oratories of the Annunciation and St. Antoine." The
oratoriu Sant'Anton becomes Casazza after construction between 1800 and 1825 in Santa Maria, however, he was there since the founding of village, XV th century or even earlier and arguably the cult of St. Anthony has spread across the island between the V th and X th century ( Moracchini-Mazel , 2005). For G. Mazel Moracchini-oratories dedicated to St. Anthony and St. Leonard positioned themselves on ways before crossing a pass, ford or bridge, to pre-Roman ( Moracchini -Mazel, 1967 ). The situation Lumiu Bracaghju between the passes, and Fuat Forcolini reinforces this hypothesis. The oratorical
born as places of worship of fraternities and from the XVII th century have become increasingly important, giving identity to the religious organization that had chosen a place "private" to come together and pray. Their construction generally succeeds development of the brotherhood, which after an initial phase of devotion to an altar or inside a chapel in the original church was raising a separate building as a prime location for meetings and celebrations ( Sinigallia, 2004 ). It is therefore reasonable to think that St. Anthony brotherhood existed during the visit of Bishop Mascardi, bishop of Mariana.
College of Antonine Order hospital founded in the XI th century, called the di Corsica Sant'Anton alloghju, was to share the hosting of vagrants and looked after the "burning sickness" mysterious illness at the time (gangrenous ergotism resulting from the consumption of rye attacked by the fungus (Claviceps purpurea) said ergo rye, identified IX th century it was known as "ignis sacer" (sacred fire) . Originally, to keep their command posts and hospitals, the Antonines were raising pigs . The pig of Saint Anthony plays the same role that the dog of Saint Roch bring comfort to her owner reached a skin disease, shingles, called in Corsica "U foccu di Sant'Anton" disease confused with the "burning sickness" after its eradication. Find these two words Lumiu back to the plagues suffered by Corsica in antiquity, in 1348 and especially that of 1528-1529 in Calvi that is combined with a raid Barbary ( Graziani, 1993) . The church and the old building Sant'Anton dedicated to San Roccu (San Roccu is the name of a section of the cadastre of 1852 where a pagliaghju which has beautiful stone reused two of which are marked a cross, probably retrieved from the ruins of an ancient chapel.) correspond to a need for protection against disease?
In the fifteenth century th in Corsica, the convents of monks were active hospital. One of them, located at the Col de Saint-Antoine Casabianca Ampugnani in the region, now in ruins, offered hospitality to those who came to ask. One can imagine the construction of a small hermitage in the vicinity of the plate was di Sarra (common Lavatoghju), a major route of transhumance, an oratory dedicated to the father of monks and protector of travelers in the Middle Ages. No clue, in the present state of our research, we can not attest to Lumiu monastic presence, but a study is underway.
Sant'Anton was also the patron of farmers: January 17 herds were blessed. This period corresponds to the weaning of lambs that allows full production of cheese and the Tumbes. Sant'Anton is more associated with agricultural wealth Balagne : oranges.
1. Lumiu with its coastal pastures and crops has been difficult to choose a saint dedicated to two economic activities, a saint who can sometimes violent despite their differences to unite farmers and shepherds.
The oldest documents, for now, we have in our possession are the articles and books of account della "Confraternita del SS Sacramento eretta sotto gli auspicii di S. Antonio Abbate di della parocchia Lummio" dating from 1859 that we intend to study later in this article.
STUDY OF STATUTES (1859)
The following study focuses on the archives held at the Brotherhood of LUMIU with four manuscript notebooks :
- a register of the statutes of 1859;
- a booklet describing the amount of the credit when changing Bureau (1873 -1952);
- accounting records 1953 to 1975;
- a schedule of fines and termination of Brothers (1876 - 1952).
The period during which the statutes were developed in a context of economic and social development should:
- the large increase of population Corsica going from 185,000 residents in 1820 to 255,000 in 1860 and on LUMIU of 747 inhabitants in 1818 to 1012 in 1861;
- the increase of cultivated land and the progression of tree crops (olives , chestnuts, grapes, almonds).
More than half of the village men are employed as laborers by the two landowners. Most people LUMIU have a garden, a vineyard, almond and olive trees, and raise poultry and pigs which they derive additional income.
But this upturn will only be temporary because of the late nineteenth century to the mid-twentieth century, the island's economy in decline (bleeding of the First World War: more than 10 000 deaths on the island of which 23 to LUMIU - emigration to the Continent and the Colonies) .
In the second half of the nineteenth century, religious practice is important, which explains the reappearance of many fraternities.
Registry statutes
He tells the new statutes of the Brotherhood , written in 1859 in Italian, replacing older ones that we have not found.
It also includes additional articles, canceling or supplementing these statutes are modeled on a scheme that each type of status brotherhood could adapt to his desire.
His name Brotherhood of the Blessed Sacrament has kept the name of the ancient Brotherhood of known existence, without supporting documentation, dating back to the Council of Trent with breaks of varying lengths (including that resulting from the Act of August 18, 1792 passed by the Legislative Assembly and prohibiting fraternities). His name, the Blessed Sacrament, said that it is a Brotherhood of devotion, where piety, worship and Eucharistic practice are important. She succeeds Brotherhood "Corpus Christi" and resembles that of the Penitent. The Brotherhood of Lumio is under the protection of St. Anthony Abbot as many fraternities Balagne. Note that June 18, 1882, during a revision of the statutes, we no longer speak of the Blessed Sacrament. Only the name Brotherhood of Saint Anthony Abbot of Lumio remain.
The headquarters of the Brotherhood the "Casazza", is one of the old church of Lumio adjoining the new church built in 1808 and completed in 1818. Like all brotherhoods that time, she enjoys all the privileges and indulgences attached to the Confraternity of Rome.
The statutes of 1859 are divided into thirty-one articles that govern its operation and the duties and rights of Brothers. These articles will be replayed every year on the first Sunday in January to remind its members of their obligations.
1) Eligibility:
Followers of both sexes will be admitted to the following conditions:
- be at least fourteen years
- enjoy a good and honest reputation,
- spread the good word Jesus Christ,
- pay the premium entry whose amount is different depending on the age and origin (someone "alien" in the village will pay five times more expensive).
It should be noted that the sisters, although contributor can neither vote nor wear the dress or hold a position of responsibility. By cons, they have the same privileges, upon their death, their male colleagues. Upon admission of a new colleague, the Prior granted him a month novitiate and forces it to acquire the "cappa" (dawn) to attend the ceremonies.
2) Election of officers:
To ensure proper management of the Brotherhood , there will be:
- a Prior,
- a sub-Prieur ,
- two advisors,
- two "Massari"
- two manifolds,
- Treasurer.
All these officials will be renewed twice a year (the first Sunday of February and August) but can sometimes also be confirmed for one year.
* The Prior convenes Brothers, chair meetings and develop proposals regarding the interests of the Brotherhood . It gives the treasurer authority to pay all necessary expenses, but the Council seeking approval for special expenses. He scored on a notebook entries and exits of money in order to compare them with the registry on the day of the Treasurer financial report. If the Prior dies while in office, his seat will be covered in black until the election of a new prior.
* The sub-Prieur Prieur replaces in the event of death or incapacity of the latter. He who reads the list of absentees to sacred offices.
* Councillors give their opinion, in agreement with the pastor pro tempore (temporary) in case of dispute.
* Both "Massari" (sextons) lead the procession, involved in the maintenance and care of sacred objects. They sound Brothers to reunite, provide the candles needed for the celebration of services, including red candles on the death of a member of the Brotherhood .
* The collectors collect the annual dues of Brothers and Sisters, and a penny given to each member by the death of one of them. They note their revenues on a register.
* The Cashier or Treasurer is custodian of funds Brotherhood it locked in a box with three keys (and the Prior the parish priest holding two keys). He recorded revenues and expenses on a register. Fifteen days after the election of new officers will be checking accounts under the chairmanship of the priest, assisted by the newly elected officials and a report will be placed on the register of accounts.
3) Duties of Brothers:
First, the brothers will attend, it is a sacred duty, the Divine Office every day of celebration and to approach the Sacrament of the penance and the "Holy Communion" at least three times a year. It to say at Easter, the feast of the Blessed Sacrament and the feast of Saint Anthony Abbot. Because we must not forget that the Church is House of God, we must give honor and respect this place. During the year, some celebrations are marked by solemn processions with the obligation to attend: the Corpus Christi (Corpus Christi), St. Anthony Abbot (17 January), the Holy Rosary of the Virgin Mary and third Sunday of each month after Mass parish for the procession of the Blessed Sacrament. The absence of these ceremonies, without valid reason will be justified before the Prior, in the presence of all the brothers. Only the Prior judge the legitimacy of the excuse.
badges Brotherhood (banner, bats, lanterns) will be worn during processions and funerals by the new Brothers.
But the great duty of the Brother is pray and help in the death of a Brother or Sister. For this occasion, the bell is rung by the "Massari" Brothers all get together and pray for his repose by reciting one Our Father, a Hail Mary and a Requiem. If death occurs during the day, they go in the evening at the home of the deceased to recite the Office of the Dead and if it occurs at night, the family will give a bell "alla lunga" so that the brothers know that the funeral will be held the morning Next. The Prior inquire if the deceased was current membership dues and otherwise his heirs will pay them. All Brothers should be present at funeral of the deceased. He who can not read will recite a portion of the rosary.
4) Rights of Brothers:
The spirit of the Brotherhood blurs the differences social. There is a solidarity between each member and any fellow member whose life is exemplary, even the poorest can access the position of Prior. All Brother knows that when he died, rich or poor, he is entitled to dignified funeral, surrounded by all the other members, celebrated Mass for the repose of his soul (the day of the funeral, the seventh day after death and four Masses during the year) to eight pounds of red wax all paid from the funds of the Brotherhood .
As for Prior, on his death, he is entitled to six pounds of red wax and a solemn mass Sunday following the funeral with an obligation to all brothers to attend. The brothers help the dying, the family, taking charge of the funeral (candles, linen, fresh from Mass, the hearse rental or convertible) through membership dues and fines.
5) Fees and fines:
If it is scary to die for a colleague, he is the same for his peers survivors, because they are taxed on each breach of statutes including the following examples . Besides the annual fee "cup" of twenty sous each fellow at the death of one of them will have to pay a penny (i soldo dei morti). Only priests enrolled the Brotherhood of the Blessed Sacrament are exempt from paying these taxes, but they will celebrate a Mass of Requiem for free on the eighth day after the death of the deceased. A fine four-under is required if they are absent for funeral services, with feasts and elections of officers. Forgetting the port "cappa", disobedience or reproach to the Prior at meetings will be liable to a fine of Dimes. Similarly, the brothers who remain on the site of the Church during the time of the offices will also impose a tax of four cents.
After thirty-one articles of incorporation, January 25 1859 the Bishop of Ajaccio having found them in the spirit of the Church gave approval and support this new Brotherhood of the Blessed Sacrament.
But, February 17, 1861, two years after approval of the statutes, a conflict between the pastor of the moment and the Office of the Brotherhood been a signature on the register. It states that the officers, finding arbitrary and illegal additions to articles 17, 18, 25 and 29 of the Statute (as the official fee of 12 sub est rayée et passée à 20 sous) et la suppression de certaines phrases (articles 25 et 29 : « … verso la confraternita, ed allora autorizera i Massari a rimettere alla famiglia del defonto otto libro di cera rossa (peso di francia) per esser fabbricata per i di lui funerale »), décident de revenir aux statuts de 1859. Ce conflit dut être sérieux pour avoir été porté sur le registre officiel.
En 1866, on note trois articles additionnels aux statuts. Le premier concerne la procédure relative à l'élection des officiers omise dans les trente et un articles de 1859. Ceux-ci seront élus par les officiers sortants assistés du curé "pro tempore" and two older members. The second addendum states that minutes must be recorded in a separate book and countersigned by the voters. The minutes will be read and approved by the pastor of time on pain of nullity. The third article states, in a spirit of peace and concord, the reinstatement of members removed from the Brotherhood Conditional pay taxes and fines owed.
Three additional sections of 18 June 1882 (in French and approved by the Bishop) mention that the money collected to the death of a Brother is only used to celebrate Mass for the repose of her soul (though for what purpose was it intended before?). On the other hand, a fellow member, upon his death, shall be entitled to:
- a coffin or three "planks" or three francs
- three pounds of white wax crafted (corresponding to ten candles and ten pairs of candles) or eight francs.
On April 10, 1886, a resolution of Prior (initialed by the bishop of Ajaccio) refers to the compulsory wearing of "cape" in addition to the "cappa" during official ceremonies.
In 1902, the number of brothers should be important because Prior Brotherhood divided into four sections, each providing the accompaniment of the dead in turn, thereby to reduce absenteeism (which is heavily taxed) and allow others (mostly laborers) to continue working. This is evidenced by four additional articles (in Italian) dated November 30, 1902 and approved by the Bishop.
Other additional articles dating from 1903 and written in French tax repeal due to the deceased member and increase the annual fee.
In December 1921, before the high cost of living, the fee is increased but more importantly, prevented the Brother may be replaced in the ceremonies without being accused (Article 11 December 1921).
In 1928 and 1940 Assemblies of Brethren decided (before the price increase of raw materials - boards, candles -) address the dues and the cost of accompanying the deceased.
From 1859 (date of election of the first Prior) until 1873 the names of elected officers is carried on the official register of the statutes, but a call to order the diocese of Ajaccio notify the Brotherhood that only additional articles amending the original articles are allowed to be worn on the register.
The cash tender
So, dating from 1873, another book is used to record the minutes of the change of officers and the cash balance of the term of outgoing Prieur. Changes of officers from 1859 to 1915 are held every six months (the first Sunday in January and August), then at From 1915 they will lead to annual in 1956 in terms of longer and longer.
On this notebook is also focused on meeting place of the outgoing and incoming Board: often at the parsonage of the parish priest "pro tempore" (Father FERRANDI from 1873 to 1891) or the oratory of Saint Anthony or even the sacristy of the church. In 1894, meetings were held again at the rectory in the presence of the priest GRISONI.
From 1859 to 1956, one hundred and two priors are listed (with the same prior, from 1956 to 1975) and in 1903, the minutes are written in French.
The year 1914 was marked by the absence of a meeting, without doubt this is due to the departure of a large number of Brothers to the front.
The accounting ledger
The study of the Cash of the Brotherhood always reveals a positive and growing balance (181 francs in 1873 to 1,061 francs in 1883 and 90,200 francs in 1957), which can be explained by a larger influx of members. The absence of records does not advance any explanation more accurate. The register book only covers the period from 1953 to 1975. His dress is very simple, with only two categories:
- entries (ie revenue),
- outputs (ie expenses) .
entries were made by:
- Contributions from Brothers and Sisters "tassa"
- quests done during the Christmas Brotherhood :
* Mass of St. Anthony,
* Good Friday (Office of the Dead),
* quest in the evening during the feast of the Most Blessed Sacrament
* voluntary contribution in the distribution of blessed oranges (these oranges were most often offered by the villagers but sometimes had to be purchased),
* personal donations.
The outputs included:
- Masses paid to the priest at funerals and celebrations of the Brothers of the Brotherhood ,
- Masses for deceased members of the outputs mourning
- blessings (oranges) paid to pastors,
- buying candles for the various ceremonies and funerals,
- renting the convertible - hearse
- buy the casket (for poor) or boards,
- buy oranges (some years the Brotherhood had to buy them for lack of donations),
- donations to families of deceased brothers when they died away LUMIO (and there is an expenditure of 7,800 francs from 1958 to the death of a fellow member),
- Rehabilitation the convertible - hearse (in 1958 and 1964),
- in 1970, Brotherhood twelve chairs donated to the church (40 francs a chair),
- construction and building maintenance of the Brotherhood (in 1973: changing the front door and repair the side door - 1974-75: electrical work, masonry, painting and varnishing).
We have a rough overview of the economic life of the Brotherhood with gaps, inaccuracies and even a total absence of records for the years 1955, 1962 and 1965. Nevertheless, we tried to calculate the number of members (of which there is no list) approximately, from the product of contributions, note that from 1970 he is no more only a few donations and contributions between 1971 and 1975.
Number of fellow 1953 - 1969 (calculated from contributions)
