The Swimming Union of the Americas is the swimming continental association for the Americas (i.e. it oversees international aquatics competition within North and South America). It is commonly referred to as ASUA in English, or by its Spanish and French acronym, UANA – Unión Americana de Natación (Spanish) or Union américaine de natation (French).

ASUA was founded during the 1948 Olympics in London, UK.

Organization

ASUA is divided into 4 Zones, each with its own body which organizes competitions. The bodies that oversees these Zones, are:

• Zone 1: CONSANAT—the South American Swimming Confederation (Confederación Sudamericana de Natación).
• Zone 2: CCCAN—the Central American and Caribbean Swimming Confederation (Confederación Centroamericana y del Caribe de Natación).
• Zone 3: United States Aquatic Sports (USAS)
• Zone 4: Aquatic Federation of Canada

Member countries (with FINA abbreviations), by zone:

Note:  Belize (BZE) is also a member of ASUA; however, as of June 2016 it is not (yet) listed as a CCCAN member, the regional confederation they geographically belong to.

Competitions

• Artistic Swimming: Pan American Artistic Swimming Championships
• Swimming: UANA Swimming Cup
• Water Polo: UANA Water Polo Cup

See also

• FINA

References

External links

• UANA
• CONSANAT

The FINA Water Polo World Rankings is a ranking system for men's and women's national teams in water polo. The teams of the member nations of FINA, water polo's world governing body, are ranked based on their competitions results with the most successful teams being ranked highest.

Calculation method

Tournaments

The following competitions are currently FINA-recognised tournaments.

Points

Points are assigned according to a team's final placement in the FINA-recognised tournaments.

Formula

2016–present

All points of the FINA-recognised tournaments for last Olympiad are included in ranking points calculation.

2008–2016

All points of the FINA-recognised tournaments that begin at the opening of the Olympic Summer Games and end at the opening of the next Olympics are included in ranking points calculation.

Men's rankings

Abbreviations

Current ranking

As of 31 July 2023 (updated after the 2023 World Aquatics Championships in Fukuoka).

Former rankings

1 Jan 2016 – 31 Dec 2019

29 Jul 2012 – 5 Aug 2016

8 Aug 2008 – 28 Jul 2012

By year (2008–2021)

Total points

As of 1 August 2023 (updated after the 2023 World Aquatics Championships in Fukuoka).

Women's rankings

Abbreviations

Current ranking

As of 1 August 2023 (updated after the 2023 World Aquatics Championships in Fukuoka).

Former rankings

1 Jan 2016 – 31 Dec 2019

30 Jul 2012 – 8 Aug 2016

8 Aug 2008 – 29 Jul 2012

By year (2008–2021)

Total points

As of 1 August 2023 (updated after the 2023 World Aquatics Championships in Fukuoka).

See also

• List of water polo world medalists
• Major achievements in water polo by nation

Notes

References

External links

• Water polo | fina.org – Official FINA website

The Pan American Water Polo Championships, formerly the UANA Water Polo Cup (ASUA Water Polo Cup), is an international water polo tournament for national water polo teams from North and South America, organized by Swimming Union of the Americas (UANA or ASUA). It is the continental qualification for the World Aquatics Championships, as well as the men's and women's FINA Water Polo World Cup.^: 16

Results

Men

Women

See also

• Water polo at the Pan American Games
• Swimming Union of the Americas

References

External links

• Official website of the Swimming Union of the Americas

The 2023 Pan American Water Polo Championships was the 10th edition of the continental championship, organised by the Swimming Union of the Americas. It was the 10th and 8th men's and women's competition respectively. This is the first tournament since being renamed as the 2023 Pan American Water Polo Championships. The tournament was held in Bauru, Brazil. It acted as the continental qualification for the Water Polo at the 2023 World Aquatics Championships, and men's and women's FINA Water Polo World Cup Division 2, with the top two from each gender qualifying for both tournaments. However, in regards to the FINA Water Polo World Cup Division 2, each team that qualified declined the invitation.

Participating teams

Men's tournament

• Argentina
• Brazil (hosts)
• Canada

Women's tournament

• Argentina
• Brazil (hosts)
• Canada
• Peru

Venue

The tournament was held in the Brazilian city of Bauru.

Men's tournament

In the men's event, Canada would win the trophy, by finishing first in the group. Canada and, originally, Brazil, qualified for the Water polo at the 2023 World Aquatics Championships – Men's tournament by finishing top two in the tournament. But after the championship ended, Brazil had to withdraw due to financial constraints and were replaced by Argentina.

Format

The three teams played each other twice, with the winners of the group being crowned champions.

Table

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Final rankings

Women's tournament

In the women's event, Canada won the trophy, beating Brazil in the final. Canada and, originally, Brazil, qualified for the Water polo at the 2023 World Aquatics Championships – Women's tournament by finishing top two in the tournament. But after the championship ended, Brazil had to withdraw due to financial constraints and were replaced by Argentina.

Format

The four teams played each other once, with first playing fourth and second playing third in the Semi-Finals. The winners of the Semi-Finals make the Final, while the losers compete for bronze.

Table

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Knockout stage

Bracket

Semi-finals

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Third place playoff

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Final

Final rankings

See also

• Water polo at the 2023 World Aquatics Championships – Men's tournament
• Water polo at the 2023 World Aquatics Championships – Women's tournament
• 2022 Asian Water Polo Championship
• 2022 Men's European Water Polo Championship
• 2022 Women's European Water Polo Championship

References

External links

• Official website of the Swimming Union of the Americas

Elms are deciduous and semi-deciduous trees comprising the genus Ulmus in the family Ulmaceae. They are distributed over most of the Northern Hemisphere, inhabiting the temperate and tropical-montane regions of North America and Eurasia, presently ranging southward in the Middle East to Lebanon and Israel, and across the Equator in the Far East into Indonesia.

Elms are components of many kinds of natural forests. Moreover, during the 19th and early 20th centuries, many species and cultivars were also planted as ornamental street, garden, and park trees in Europe, North America, and parts of the Southern Hemisphere, notably Australasia. Some individual elms reached great size and age. However, in recent decades, most mature elms of European or North American origin have died from Dutch elm disease, caused by a microfungus dispersed by bark beetles. In response, disease-resistant cultivars have been developed, capable of restoring the elm to forestry and landscaping.

Description

The genus is hermaphroditic, having apetalous perfect flowers which are wind-pollinated. Elm leaves are alternate, with simple, single- or, most commonly, doubly serrate margins, usually asymmetric at the base and acuminate at the apex. The fruit is a round wind-dispersed samara flushed with chlorophyll, facilitating photosynthesis before the leaves emerge. The samarae are very light, those of British elms numbering around 50,000 to the pound (454 g). (Very rarely anomalous samarae occur with more than two wings.) All species are tolerant of a wide range of soils and pH levels but, with few exceptions, demand good drainage. The elm tree can grow to great height, the American elm in excess of 30 m (100 ft), often with a forked trunk creating a vase profile.

Taxonomy

There are about 30 to 40 species of Ulmus (elm); the ambiguity in number results from difficulty in delineating species, owing to the ease of hybridization between them and the development of local seed-sterile vegetatively propagated microspecies in some areas, mainly in the Ulmus field elm (Ulmus minor) group. Oliver Rackham describes Ulmus as the most critical genus in the entire British flora, adding that 'species and varieties are a distinction in the human mind rather than a measured degree of genetic variation'. Eight species are endemic to North America and three to Europe, but the greatest diversity is in Asia with approximately two dozen species. The oldest fossils of Ulmus are leaves dating Paleocene, found across the Northern Hemisphere.

The classification adopted in the List of elm species is largely based on that established by Brummitt. A large number of synonyms have accumulated over the last three centuries; their currently accepted names can be found in the list of Elm synonyms and accepted names.

Botanists who study elms and argue over elm identification and classification are called "pteleologists", from the Greek πτελέα (elm).

As part of the suborder urticalean rosids, they are distantly related to cannabis, mulberries, figs, hops, and nettles.

Ecology

Propagation

Elm propagation methods vary according to elm type and location, and the plantsman's needs. Native species may be propagated by seed. In their natural setting, native species, such as wych elm and European white elm in central and northern Europe and field elm in southern Europe, set viable seed in "favourable" seasons. Optimal conditions occur after a late warm spring. After pollination, seeds of spring-flowering elms ripen and fall at the start of summer (June); they remain viable for only a few days. They are planted in sandy potting soil at a depth of 1 cm, and germinate in three weeks. Slow-germinating American elm will remain dormant until the second season. Seeds from autumn-flowering elms ripen in the fall and germinate in the spring. Since elms may hybridize within and between species, seed propagation entails a hybridisation risk. In unfavourable seasons, elm seeds are usually sterile. Elms outside their natural range, such as English elm U. minor 'Atinia', and elms unable to pollinate because pollen sources are genetically identical, are sterile and are propagated by vegetative reproduction. Vegetative reproduction is also used to produce genetically identical elms (clones). Methods include the winter transplanting of root suckers; taking hardwood cuttings from vigorous one-year-old shoots in late winter, taking root cuttings in early spring; taking softwood cuttings in early summer; grafting; ground and air layering; and micropropagation. A bottom heat of 18 °C and humid conditions are maintained for hard- and softwood cuttings. The transplanting of root suckers remains the easiest most and common propagation method for European field elm and its hybrids. For specimen urban elms, grafting to wych-elm rootstock may be used to eliminate suckering or to ensure stronger root growth. The mutant-elm cultivars are usually grafted, the "weeping" elms 'Camperdown' and 'Horizontalis' at 2–3 m (7–10 ft), the dwarf cultivars 'Nana' and 'Jacqueline Hillier' at ground level. Since the Siberian elm is drought tolerant, in dry countries, new varieties of elm are often root-grafted onto this species.

Associated organisms

Pests and diseases

Dutch elm disease

Dutch elm disease (DED) devastated elms throughout Europe and much of North America in the second half of the 20th century. It derives its name "Dutch" from the first description of the disease and its cause in the 1920s by Dutch botanists Bea Schwarz and Christina Johanna Buisman. Owing to its geographical isolation and effective quarantine enforcement, Australia has so far remained unaffected by DED, as have the provinces of Alberta and British Columbia in western Canada.

DED is caused by a microfungus transmitted by two species of Scolytus elm-bark beetles, which act as vectors. The disease affects all species of elms native to North America and Europe, but many Asiatic species have evolved antifungal genes and are resistant. Fungal spores, introduced into wounds in the tree caused by the beetles, invade the xylem or vascular system. The tree responds by producing tyloses, effectively blocking the flow from roots to leaves. Woodland trees in North America are not quite as susceptible to the disease because they usually lack the root grafting of the urban elms and are somewhat more isolated from each other. In France, inoculation with the fungus of over 300 clones of the European species failed to find a single variety that possessed of any significant resistance.

The first, less aggressive strain of the disease fungus, Ophiostoma ulmi, arrived in Europe from Asia in 1910, and was accidentally introduced to North America in 1928. It was steadily weakened by viruses in Europe and had all but disappeared by the 1940s. However, the disease had a much greater and longer-lasting impact in North America, owing to the greater susceptibility of the American elm, Ulmus americana, which masked the emergence of the second, far more virulent strain of the disease Ophiostoma novo-ulmi. It appeared in the United States sometime in the 1940s, and was originally believed to be a mutation of O. ulmi. Limited gene flow from O. ulmi to O. novo-ulmi was probably responsible for the creation of the North American subspecies O. novo-ulmi subsp. americana. It was first recognized in Britain in the early 1970s, believed to have been introduced via a cargo of Canadian rock elm destined for the boatbuilding industry, and rapidly eradicated most of the mature elms from western Europe. A second subspecies, O. novo-ulmi subsp. novo-ulmi, caused similar devastation in Eastern Europe and Central This subspecies, which was introduced to North America, and like O. ulmi, is thought to have originated in Asia. The two subspecies have now hybridized in Europe where their ranges have overlapped. The hypothesis that O. novo-ulmi arose from a hybrid of the original O. ulmi and another strain endemic to the Himalayas, Ophiostoma himal-ulmi, is now discredited.

No sign indicates the current pandemic is waning, and no evidence has been found of a susceptibility of the fungus to a disease of its own caused by d-factors: naturally occurring virus-like agents that severely debilitated the original O. ulmi and reduced its sporulation.

Elm phloem necrosis

Elm phloem necrosis (elm yellows) is a disease of elm trees that is spread by leafhoppers or by root grafts. This very aggressive disease, with no known cure, occurs in the Eastern United States, southern Ontario in Canada, and Europe. It is caused by phytoplasmas that infect the phloem (inner bark) of the tree. Infection and death of the phloem effectively girdles the tree and stops the flow of water and nutrients. The disease affects both wild-growing and cultivated trees. Occasionally, cutting the infected tree before the disease completely establishes itself and cleanup and prompt disposal of infected matter has resulted in the plant's survival via stump sprouts.

Insects

Most serious of the elm pests is the elm leaf beetle Xanthogaleruca luteola, which can decimate foliage, although rarely with fatal results. The beetle was accidentally introduced to North America from Europe. Another unwelcome immigrant to North America is the Japanese beetle Popillia japonica. In both instances, the beetles cause far more damage in North America owing to the absence of the predators in their native lands. In Australia, introduced elm trees are sometimes used as food plants by the larvae of hepialid moths of the genus Aenetus. These burrow horizontally into the trunk then vertically down. Circa 2000, the Asian Zig-zag sawfly Aproceros leucopoda appeared in Europe and North America, although in England, its impact has been minimal and it is no longer monitored.

Birds

Sapsucker woodpeckers have a great love of young elm trees.

Cultivation

One of the earliest of ornamental elms was the ball-headed graft narvan elm, Ulmus minor 'Umbraculifera', cultivated from time immemorial in Persia as a shade tree and widely planted in cities through much of south-west and central Asia. From the 18th century to the early 20th century, elms, whether species, hybrids, or cultivars, were among the most widely planted ornamental trees in both Europe and North America. They were particularly popular as a street tree in avenue plantings in towns and cities, creating high-tunnelled effects. Their quick growth and variety of foliage and forms, their tolerance of air-pollution, and the comparatively rapid decomposition of their leaf litter in the fall were further advantages.

In North America, the species most commonly planted was the American elm (U. americana), which had unique properties that made it ideal for such use - rapid growth, adaptation to a broad range of climates and soils, strong wood, resistance to wind damage, and vase-like growth habit requiring minimal pruning. In Europe, the wych elm (U. glabra) and the field elm (U. minor) were the most widely planted in the countryside, the former in northern areas including Scandinavia and northern Britain, the latter further south. The hybrid between these two, Dutch elm (U. × hollandica), occurs naturally and was also commonly planted. In much of England, the English elm later came to dominate the horticultural landscape. Most commonly planted in hedgerows, it sometimes occurred in densities over 1000/km². In south-eastern Australia and New Zealand, large numbers of English and Dutch elms, as well as other species and cultivars, were planted as ornamentals following their introduction in the 19th century, while in northern Japan Japanese elm (U. davidiana var. japonica) was widely planted as a street tree. From about 1850 to 1920, the most prized small ornamental elm in parks and gardens was the 'Camperdown' elm (U. glabra 'Camperdownii'), a contorted, weeping cultivar of the wych elm grafted on to a nonweeping elm trunk to give a wide, spreading, and weeping fountain shape in large garden spaces.

In northern Europe, elms were, moreover, among the few trees tolerant of saline deposits from sea spray, which can cause "salt-burning" and die-back. This tolerance made elms reliable both as shelterbelt trees exposed to sea wind, in particular along the coastlines of southern and western Britain and in the Low Countries, and as trees for coastal towns and cities.

This belle époque lasted until the First World War, when as a consequence of hostilities, notably in Germany, whence at least 40 cultivars originated, and of the outbreak at about the same time of the early strain of DED, Ophiostoma ulmi, the elm began its slide into horticultural decline. The devastation caused by the Second World War, and the demise in 1944 of the huge Späth nursery in Berlin, only accelerated the process. The outbreak of the new, three times more virulent, strain of DED Ophiostoma novo-ulmi in the late 1960s, brought the tree to its nadir.

Since around 1990, the elm has enjoyed a renaissance through the successful development in North America and Europe of cultivars highly resistant to DED. Consequently, the total number of named cultivars, ancient and modern, now exceeds 300, although many of the older clones, possibly over 120, have been lost to cultivation. Some of the latter, however, were by today's standards inadequately described or illustrated before the pandemic, and a number may survive, or have regenerated, unrecognised. Enthusiasm for the newer clones often remains low owing to the poor performance of earlier, supposedly disease-resistant Dutch trees released in the 1960s and 1970s. In the Netherlands, sales of elm cultivars slumped from over 56,000 in 1989 to just 6,800 in 2004, whilst in the UK, only four of the new American and European releases were commercially available in 2008.

Efforts to develop DED-resistant cultivars began in the Netherlands in 1928 and continued, uninterrupted by World War II, until 1992. Similar programmes were initiated in North America (1937), Italy (1978), and Spain (1986). Research has followed two paths:

Species and species cultivars

In North America, careful selection has produced a number of trees resistant not only to DED, but also to the droughts and cold winters that occur on the continent. Research in the United States has concentrated on the American elm (U. americana), resulting in the release of DED-resistant clones, notably the cultivars 'Valley Forge' and 'Jefferson'. Much work has also been done into the selection of disease-resistant Asiatic species and cultivars.

In 1993, Mariam B. Sticklen and James L. Sherald reported the results of experiments funded by the U.S. National Park Service and conducted at Michigan State University in East Lansing that were designed to apply genetic engineering techniques to the development of DED-resistant strains of American elm trees. In 2007, A. E. Newhouse and F. Schrodt of the State University of New York College of Environmental Science and Forestry in Syracuse reported that young transgenic American elm trees had shown reduced DED symptoms and normal mycorrhizal colonization.

In Europe, the European white elm (U. laevis) has received much attention. While this elm has little innate resistance to DED, it is not favoured by the vector bark beetles. Thus it becomes colonized and infected only when no other elms are available, a rare situation in western Europe. Research in Spain has suggested that it may be the presence of a triterpene, alnulin, which makes the tree bark unattractive to the beetle species that spread the disease. This possibility, though, has not been conclusively proven. More recently, field elms Ulmus minor highly resistant to DED have been discovered in Spain, and form the basis of a major breeding programme.

Hybrid cultivars

Owing to their innate resistance to DED, Asiatic species have been crossed with European species, or with other Asiatic elms, to produce trees that are both highly resistant to disease and tolerant of native climates. After a number of false dawns in the 1970s, this approach has produced a range of reliable hybrid cultivars now commercially available in North America and Europe. Disease resistance is invariably carried by the female parent.

Some of these cultivars, notably those with the Siberian elm (Ulmus pumila) in their ancestry, lack the forms for which the iconic American elm and English elm were prized. Moreover, several exported to northwestern Europe have proven unsuited to the maritime climate conditions there, notably because of their intolerance of anoxic conditions resulting from ponding on poorly drained soils in winter. Dutch hybridizations invariably included the Himalayan elm (Ulmus wallichiana) as a source of antifungal genes and have proven more tolerant of wet ground; they should also ultimately reach a greater size. However, the susceptibility of the cultivar 'Lobel', used as a control in Italian trials, to elm yellows has now (2014) raised a question mark over all the Dutch clones.

Several highly resistant Ulmus cultivars have been released since 2000 by the Institute of Plant Protection in Florence, most commonly featuring crosses of the Dutch cultivar 'Plantijn' with the Siberian elm to produce resistant trees better adapted to the Mediterranean climate.

Cautions regarding novel cultivars

Elms take many decades to grow to maturity, and as the introduction of these disease-resistant cultivars is relatively recent, their long-term performance and ultimate size and form cannot be predicted with certainty. The National Elm Trial in North America, begun in 2005, is a nationwide trial to assess strengths and weaknesses of the 19 leading cultivars raised in the US over a 10-year period; European cultivars have been excluded. Meanwhile, in Europe, American and European cultivars are being assessed in field trials started in 2000 by the UK charity Butterfly Conservation.

Landscaped parks

Central Park

The oldest American elm trees in New York City's Central Park were planted in the 1860s by Frederick Law Olmsted, making them among the oldest stands of American elms in the world. Along the Mall and Literary Walk four lines of American elms stretch over the walkway forming a cathedral-like covering. A part of New York City's urban ecology, the elms improve air and water quality, reduce erosion and flooding, and decrease air temperatures during warm days.

While the stand is still vulnerable to DED, in the 1980s the Central Park Conservancy undertook aggressive countermeasures such as heavy pruning and removal of extensively diseased trees. These efforts have largely been successful in saving the majority of the trees, although several are still lost each year. Younger American elms that have been planted in Central Park since the outbreak are of the DED-resistant 'Princeton' and 'Valley Forge' cultivars.

National Mall

Several rows of American elm trees that the National Park Service (NPS) first planted during the 1930s line much of the 1.9-mile-length (3 km) of the National Mall in Washington, DC. DED first appeared on the trees during the 1950s and reached a peak in the 1970s. The NPS used a number of methods to control the epidemic, including sanitation, pruning, injecting trees with fungicide, and replanting with DED-resistant cultivars. The NPS combated the disease's local insect vector, the smaller European elm bark beetle (Scolytus multistriatus), by trapping and by spraying with insecticides. As a result, the population of American elms planted on the Mall and its surrounding areas has remained intact for more than 80 years.

Uses

Wood

Elm wood is valued for its interlocking grain, and consequent resistance to splitting, with significant uses in wagon-wheel hubs, chair seats, and coffins. The bodies of Japanese Taiko drums are often cut from the wood of old elm trees, as the wood's resistance to splitting is highly desired for nailing the skins to them, and a set of three or more is often cut from the same tree. The elm's wood bends well and distorts easily. The often long, straight trunks were favoured as a source of timber for keels in ship construction. Elm is also prized by bowyers; of the ancient bows found in Europe, a large portion are elm. During the Middle Ages, elm was also used to make longbows if yew were unavailable.

The first written references to elm occur in the Linear B lists of military equipment at Knossos in the Mycenaean period. Several of the chariots are of elm (" πτε-ρε-ϝα ", pte-re-wa), and the lists twice mention wheels of elmwood. Hesiod says that ploughs in Ancient Greece were also made partly of elm.

The density of elm wood varies between species, but averages around 560 kg/m³.

Elm wood is also resistant to decay when permanently wet, and hollowed trunks were widely used as water pipes during the medieval period in Europe. Elm was also used as piers in the construction of the original London Bridge, but this resistance to decay in water does not extend to ground contact.

Viticulture

The Romans, and more recently the Italians, planted elms in vineyards as supports for vines. Lopped at 3 m, the elms' quick growth, twiggy lateral branches, light shade, and root suckering made them ideal trees for this purpose. The lopped branches were used for fodder and firewood. Ovid in his Amores characterizes the elm as "loving the vine": ulmus amat vitem, vitis non deserit ulmum (the elm loves the vine, the vine does not desert the elm), and the ancients spoke of the "marriage" between elm and vine.

Medicinal products

The mucilaginous inner bark of the slippery elm (Ulmus rubra) has long been used as a demulcent, and is still produced commercially for this purpose in the U.S. with approval for sale as a nutritional supplement by the Food and Drug Administration.

Fodder

Elms also have a long history of cultivation for fodder, with the leafy branches cut to feed livestock. The practice continues today in the Himalaya, where it contributes to serious deforestation.

Biomass

As fossil fuel resources diminish, increasing attention is being paid to trees as sources of energy. In Italy, the Istituto per la Protezione delle Piante is (2012) in the process of releasing to commerce very fast-growing elm cultivars, able to increase in height by more than 2 m (6 ft) per year.

Food

Elm bark, cut into strips and boiled, sustained much of the rural population of Norway during the great famine of 1812. The seeds are particularly nutritious, containing 45% crude protein, and less than 7% fibre by dry mass.

Alternative medicine

Elm has been listed as one of the 38 substances that are used to prepare Bach flower remedies, a kind of alternative medicine.

Bonsai

Chinese elm (Ulmus parvifolia) is a popular choice for bonsai owing to its tolerance of severe pruning.

Genetic resource conservation

In 1997, a European Union elm project was initiated, its aim to coordinate the conservation of all the elm genetic resources of the member states and, among other things, to assess their resistance to Dutch elm disease. Accordingly, over 300 clones were selected and propagated for testing.

Culture

Notable elm trees

Many elm trees of various kinds have attained great size or otherwise become particularly noteworthy.

In art

Many artists have admired elms for the ease and grace of their branching and foliage, and have painted them with sensitivity. Elms are a recurring element in the landscapes and studies of, for example, John Constable, Ferdinand Georg Waldmüller, Frederick Childe Hassam, Karel Klinkenberg, and George Inness.

In mythology and literature

In Greek mythology, the nymph Ptelea (Πτελέα, Elm) was one of the eight hamadryads, nymphs of the forest and daughters of Oxylos and Hamadryas. In his Hymn to Artemis, poet Callimachus (third century BC) tells how, at the age of three, the infant goddess Artemis practised her newly acquired silver bow and arrows, made for her by Hephaestus and the Cyclopes, by shooting first at an elm, then at an oak, before turning her aim on a wild animal:

πρῶτον ἐπὶ πτελέην, τὸ δὲ δεύτερον ἧκας ἐπὶ δρῦν, τὸ τρίτον αὖτ᾽ ἐπὶ θῆρα.

The first reference in literature to elms occurs in the Iliad. When Eetion, father of Andromache, is killed by Achilles during the Trojan War, the mountain nymphs plant elms on his tomb ("περί δὲ πτελέας ἐφύτευσαν νύμφαι ὀρεστιάδες, κoῦραι Διὸς αἰγιόχoιo"). Also in the Iliad, when the River Scamander, indignant at the sight of so many corpses in his water, overflows and threatens to drown Achilles, the latter grasps a branch of a great elm in an attempt to save himself ("ὁ δὲ πτελέην ἕλε χερσὶν εὐφυέα μεγάλην".

The nymphs also planted elms on the tomb in the Thracian Chersonese of "great-hearted Protesilaus" ("μεγάθυμου Πρωτεσιλάου"), the first Greek to fall in the Trojan War. These elms grew to be the tallest in the known world, but when their topmost branches saw far off the ruins of Troy, they immediately withered, so great still was the bitterness of the hero buried below, who had been loved by Laodamia and slain by Hector. The story is the subject of a poem by Antiphilus of Byzantium (first century AD) in the Palatine Anthology:

Θεσσαλὲ Πρωτεσίλαε, σὲ μὲν πολὺς ᾄσεται αἰών,

Tρoίᾳ ὀφειλoμένoυ πτώματος ἀρξάμενoν•

σᾶμα δὲ τοι πτελέῃσι συνηρεφὲς ἀμφικoμεῦση

Nύμφαι, ἀπεχθoμένης Ἰλίoυ ἀντιπέρας.

Δένδρα δὲ δυσμήνιτα, καὶ ἤν ποτε τεῖχoς ἴδωσι

Tρώϊον, αὐαλέην φυλλοχoεῦντι κόμην.

ὅσσoς ἐν ἡρώεσσι τότ᾽ ἦν χόλoς, oὗ μέρoς ἀκμὴν

ἐχθρὸν ἐν ἀψύχoις σώζεται ἀκρέμoσιν.

[:Thessalian Protesilaos, a long age shall sing your praises,

Of the destined dead at Troy the first;

Your tomb with thick-foliaged elms they covered,

The nymphs, across the water from hated Ilion.

Trees full of anger; and whenever that wall they see,

Of Troy, the leaves in their upper crown wither and fall.

So great in the heroes was the bitterness then, some of which still

Remembers, hostile, in the soulless upper branches.]

Protesilaus had been king of Pteleos (Πτελεός) in Thessaly, which took its name from the abundant elms (πτελέoι) in the region.

Elms occur often in pastoral poetry, where they symbolise the idyllic life, their shade being mentioned as a place of special coolness and peace. In the first Idyll of Theocritus (third century BC), for example, the goatherd invites the shepherd to sit "here beneath the elm" ("δεῦρ' ὑπὸ τὰν πτελέαν") and sing. Beside elms, Theocritus places "the sacred water" ("το ἱερὸν ὕδωρ") of the Springs of the Nymphs and the shrines to the nymphs.

Aside from references literal and metaphorical to the elm and vine theme, the tree occurs in Latin literature in the Elm of Dreams in the Aeneid. When the Sibyl of Cumae leads Aeneas down to the Underworld, one of the sights is the Stygian Elm:

In medio ramos annosaque bracchia pandit

ulmus opaca, ingens, quam sedem somnia vulgo

uana tenere ferunt, foliisque sub omnibus haerent.

[:Spreads in the midst her boughs and agéd arms

an elm, huge, shadowy, where vain dreams, 'tis said,

are wont to roost them, under every leaf close-clinging.]

Virgil refers to a Roman superstition (vulgo) that elms were trees of ill-omen because their fruit seemed to be of no value. It has been noted that two elm-motifs have arisen from classical literature: (1) the 'Paradisal Elm' motif, arising from pastoral idylls and the elm-and-vine theme, and (2) the 'Elm and Death' motif, perhaps arising from Homer's commemorative elms and Virgil's Stygian Elm. Many references to elm in European literature from the Renaissance onwards fit into one or other of these categories.

There are two examples of pteleogenesis (:birth from elms) in world myths. In Germanic and Scandinavian mythology the first woman, Embla, was fashioned from an elm, while in Japanese mythology Kamuy Fuchi, the chief goddess of the Ainu people, "was born from an elm impregnated by the Possessor of the Heavens".

The elm occurs frequently in English literature, one of the best known instances being in Shakespeare's A Midsummer Night's Dream, where Titania, Queen of the Fairies, addresses her beloved Nick Bottom using an elm-simile. Here, as often in the elm-and-vine motif, the elm is a masculine symbol:

Sleep thou, and I will wind thee in my arms.

... the female Ivy so

Enrings the barky fingers of the Elm.

O, how I love thee! how I dote on thee!

Another of the most famous kisses in English literature, that of Paul and Helen at the start of Forster's Howards End, is stolen beneath a great wych elm.

The elm tree is also referenced in children's literature. An Elm Tree and Three Sisters by Norma Sommerdorf is a children's book about three young sisters who plant a small elm tree in their backyard.

In politics

The cutting of the elm was a diplomatic altercation between the kings of France and England in 1188, during which an elm tree near Gisors in Normandy was felled.

In politics, the elm is associated with revolutions. In England after the Glorious Revolution of 1688, the final victory of parliamentarians over monarchists, and the arrival from Holland, with William III and Mary II, of the Dutch elm hybrid, planting of this cultivar became a fashion among enthusiasts of the new political order.

In the American Revolution, the Liberty Tree was an American white elm in Boston, Massachusetts, in front of which, from 1765, the first resistance meetings were held against British attempts to tax the American colonists without democratic representation. When the British, knowing that the tree was a symbol of rebellion, felled it in 1775, the Americans took to widespread Liberty Elm planting, and sewed elm symbols on to their revolutionary flags. Elm planting by American Presidents later became something of a tradition.

In the French Revolution, too, Les arbres de la liberté (Liberty Trees), often elms, were planted as symbols of revolutionary hopes, the first in Vienne, Isère, in 1790, by a priest inspired by the Boston elm. L'Orme de La Madeleine (:the Elm of La Madeleine), Faycelles, Département de Lot, planted around 1790 and surviving to this day, was a case in point. By contrast, a famous Parisian elm associated with the Ancien Régime, L'Orme de Saint-Gervais in the Place St-Gervais, was felled by the revolutionaries; church authorities planted a new elm in its place in 1846, and an early 20th-century elm stands on the site today. Premier Lionel Jospin, obliged by tradition to plant a tree in the garden of the Hôtel Matignon, the official residence and workplace of Prime Ministers of France, insisted on planting an elm, so-called 'tree of the Left', choosing the new disease-resistant hybrid 'Clone 762' (Ulmus 'Wanoux' = Vada). In the French Republican Calendar, in use from 1792 to 1806, the 12th day of the month Ventôse (= 2 March) was officially named "jour de l'Orme", Day of the Elm.

Liberty Elms were also planted in other countries in Europe to celebrate their revolutions, an example being L'Olmo di Montepaone, L'Albero della Libertà (:the Elm of Montepaone, Liberty Tree) in Montepaone, Calabria, planted in 1799 to commemorate the founding of the democratic Parthenopean Republic, and surviving until it was brought down by a recent storm (it has since been cloned and 'replanted'). After the Greek Revolution of 1821–32, a thousand young elms were brought to Athens from Missolonghi, "Sacred City of the Struggle" against the Turks and scene of Lord Byron's death, and planted in 1839–40 in the National Garden. In an ironic development, feral elms have spread and invaded the grounds of the abandoned Greek royal summer palace at Tatoi in Attica.

In a chance event linking elms and revolution, on the morning of his execution (30 January 1649), walking to the scaffold at the Palace of Whitehall, King Charles I turned to his guards and pointed out, with evident emotion, an elm near the entrance to Spring Gardens that had been planted by his brother in happier days. The tree was said to be still standing in the 1860s.

In local history and place names

The name of what is now the London neighborhood of Seven Sisters is derived from seven elms which stood there at the time when it was a rural area, planted a circle with a walnut tree at their centre, and traceable on maps back to 1619.

See also

• List of elm trees
• Elm Conflict
• Fab Tree Hab

References

Monographs

• Richens, R. H. (1983). Elm. Cambridge University Press. ISBN 0-521-24916-3. A scientific, historical and cultural study, with a thesis on elm-classification, followed by a systematic survey of elms in England, region by region. Illustrated.
• Heybroek, H. M., Goudzwaard, L, Kaljee, H. (2009). Iep of olm, karakterboom van de Lage Landen (:Elm, a tree with character of the Low Countries). KNNV, Uitgeverij. ISBN 9789050112819. A history of elm planting in the Netherlands, concluding with a 40 – page illustrated review of all the DED – resistant cultivars in commerce in 2009.

Further reading

• Clouston, B.; Stansfield, K., eds. (1979). After the Elm. London: Heinemann. ISBN 0-434-13900-9. A general introduction, with a history of Dutch elm disease and proposals for re-landscaping in the aftermath of the pandemic. Illustrated.
• Coleman, M., ed. (2009). Wych Elm. Edinburgh. ISBN 978-1-906129-21-7.{{cite book}}: CS1 maint: location missing publisher (link) A study of the species, with particular reference to the wych elm in Scotland and its use by craftsmen.
• Dunn, Christopher P. (2000). The Elms: Breeding, Conservation, and Disease-Management. New York: Boston, Mass. Kluwer academic. ISBN 0-7923-7724-9.
• Wilkinson, G. (1978). Epitaph for the Elm. London: Hutchinson. ISBN 0-09-921280-3. A photographic and pictorial celebration and general introduction.

External links

• "Elm trials". Northern Arizona University.
• Tree Family Ulmaceae Archived 4 January 2015 at the Wayback Machine Diagnostic photos of Elm species at the Morton Arboretum
• "Late 19th and early 20th-century photos of Elm species in Elwes & Henry's Trees of Great Britain & Ireland, v. 7" (PDF). 1913. Archived from the original (PDF) on 3 March 2016. Retrieved 18 February 2008.
• "Elm Photo Gallery".
• Eichhorn, Markus (May 2010). "Elm – The Tree of Death". Test Tube. Brady Haran for the University of Nottingham.
• Texts on Wikisource:
  • "Elm" . Encyclopædia Britannica. Vol. VIII (9th ed.). 1878. p. 151.
  • "Elm". The American Cyclopædia. Vol. 6. 1879.
  • "Elm". New International Encyclopedia. 1905.
  • "Elm". Encyclopædia Britannica (11th ed.). 1911.
  • "Elm". Encyclopedia Americana. 1920.
  • "Elm". Collier's New Encyclopedia. 1921.

Lindi Schroeder (born September 22, 2001) is an American swimmer.

She represented Team USA in the 2020 Tokyo Olympics, where she competed in the artistic swimming (women's duet) event alongside Anita Álvarez.

The pair finished thirteen in their preliminary, failing to advance to the final.

Career highlights

• 2014 UANA Pan American Championships: 4th (Figures), 1st (Team)
• 2015 Mediterranean Cup: 13th (Figures)
• 2015 UANA Pan American Championships: 1st (Team)
• 2016 U.S. National Championships: 1st (13-15 Figures), 1st (13-15 Solo), 4th (Junior Figures), 3rd (Junior Duet)
• 2016 13-15 and Junior National Team
• 2016 Mediterranean Cup: 4th (Solo)
• 2016 UANA Pan American Championships: 1st (13-15 Solo), 1st (Figures)
• 2017 Swiss Open: 2nd (Tech Team)
• 2017 Junior/Senior National Team
• 2018 UANA Pan American Championships: 1st (Team)
• 2019 Pan American Games Bronze Medalist
• 2019 US Open: 2nd (Team), 3rd (Free Duet)
• 2019 Spanish Open: 6th (Tech Team), 7th (Free Team), 6th (Free Duet)
• 2020 French Open: 3rd (Tech Duet), 3rd (Free Duet), 2nd (Tech Team)
• 2021 FINA Artistic Swimming Virtual World Series USA: 1st (Tech Duet), 1st (Free Duet), 1st (Free Team)
• 2021 FINA Artistic Swimming Virtual World Series Canada: 1st (Tech Duet), 1st (Free Duet), 1st (Free Team)
• 2021 FINA Artistic Swimming World Series Super Final: 4th (Duet Tech), 5th (Duet Free), 4th (Team Tech), 4th (Team Free)

References

External links

• Lindi Schroeder at World Aquatics
• Lindi Schroeder at Olympics.com
• Lindi Schroeder at Olympedia
• Lindi Schroeder at Team USA (archive)
• Lindi Schroeder at the Lima 2019 Pan American Games (archived)

Boniface (born Wynfreth; c. 675 – 5 June 754) was an English Benedictine monk and leading figure in the Anglo-Saxon mission to the Germanic parts of Francia during the eighth century. He organised significant foundations of the church in Germany and was made bishop of Mainz by Pope Gregory III. He was martyred in Frisia in 754, along with 52 others, and his remains were returned to Fulda, where they rest in a sarcophagus which remains a site of Christian pilgrimage.

Boniface's life and death as well as his work became widely known, there being a wealth of material available — a number of vitae, especially the near-contemporary Vita Bonifatii auctore Willibaldi, legal documents, possibly some sermons, and above all his correspondence. He is venerated as a saint in the Christian church and became the patron saint of Germania, known as the "Apostle to the Germans".

Norman Cantor notes the three roles Boniface played that made him "one of the truly outstanding creators of the first Europe, as the apostle of Germania, the reformer of the Frankish church, and the chief fomentor of the alliance between the papacy and the Carolingian family." Through his efforts to reorganize and regulate the church of the Franks, he helped shape the Latin Church in Europe, and many of the dioceses he proposed remain today. After his martyrdom, he was quickly hailed as a saint in Fulda and other areas in Germania and in England. He is still venerated strongly today by Catholics in Germany and throughout the German diaspora. Boniface is celebrated as a missionary; he is regarded as a unifier of Europe, and he is regarded by German Roman Catholics as a national figure.

In 2019 Devon County Council, with the support of the Anglican Diocese of Exeter, the Roman Catholic Diocese of Plymouth, and local Devon leaders of the Orthodox, Methodist, and Congregational churches, officially recognised St Boniface as the Patron Saint of Devon.

Early life

The earliest Bonifacian vita does not indicate his place of birth but says that at an early age he attended a monastery ruled by Abbot Wulfhard in escancastre, or Examchester, which seems to denote Exeter, and may have been one of many monasteriola built by local landowners and churchmen; nothing else is known of it outside the Bonifacian vitae. This monastery is believed to have occupied the site of the Church of St Mary Major in the City of Exeter, demolished in 1971, next to which was later built Exeter Cathedral. Later tradition places his birth at Crediton, but the earliest mention of Crediton in connection to Boniface is from the early fourteenth century, in John Grandisson's Legenda Sanctorum: The Proper Lessons for Saints' Days according to the use of Exeter. In one of his letters Boniface mentions he was "born and reared...[in] the synod of London", but he may have been speaking metaphorically. His English name is recorded as being Winfrid or Winfred.

According to the vitae, Winfrid was of a respected and prosperous family. Against his father's wishes he devoted himself at an early age to the monastic life. He received further theological training in the Benedictine monastery and minster of Nhutscelle (Nursling), not far from Winchester, which under the direction of abbot Winbert had grown into an industrious centre of learning in the tradition of Aldhelm. Winfrid taught in the abbey school and at the age of 30 became a priest; in this time, he wrote a Latin grammar, the Ars Grammatica, besides a treatise on verse and some Aldhelm-inspired riddles. While little is known about Nursling outside Boniface's vitae, it seems clear that the library there was significant. To supply Boniface with the materials he needed, it would have contained works by Donatus, Priscian, Isidore, and many others. Around 716, when his abbot Wynberth of Nursling died, he was invited (or expected) to assume his position—it is possible that they were related, and the practice of hereditary right among the early Anglo-Saxons would affirm this. Winfrid, however, declined the position and in 716 set out on a missionary expedition to Frisia.

Early missionary work in Frisia and Germania

Boniface first left for the continent in 716. He traveled to Utrecht, where Willibrord, the "Apostle to the Frisians", had been working since the 690s. He spent a year with Willibrord, preaching in the countryside, but their efforts were frustrated by the war then being carried on between Charles Martel and Radbod, King of the Frisians. Willibrord fled to the abbey he had founded in Echternach (in modern-day Luxembourg) while Boniface returned to Nursling.

Boniface returned to the continent the next year and went straight to Rome, where Pope Gregory II renamed him "Boniface", after the (legendary) fourth-century martyr Boniface of Tarsus, and appointed him missionary bishop for Germania—he became a bishop without a diocese for an area that lacked any church organization. He would never return to England, though he remained in correspondence with his countrymen and kinfolk throughout his life.

According to the vitae Boniface felled the Donar Oak, Latinized by Willibald as "Jupiter's oak", near the present-day town of Fritzlar in northern Hesse. According to his early biographer Willibald, Boniface started to chop the oak down, when suddenly a great wind, as if by miracle, blew the ancient oak over. When the gods did not strike him down, the people were amazed and converted to Christianity. He built a chapel dedicated to Saint Peter from its wood at the site—the chapel was the beginning of the monastery in Fritzlar. This account from the vita is stylized to portray Boniface as a singular character who alone acts to root out paganism. Lutz von Padberg and others claim that what the vitae leave out is that the action was most likely well-prepared and widely publicized in advance for maximum effect, and that Boniface had little reason to fear for his personal safety since the Frankish fortified settlement of Büraburg was nearby. According to Willibald, Boniface later had a church with an attached monastery built in Fritzlar, on the site of the previously built chapel, according to tradition.

Boniface and the Carolingians

The support of the Frankish mayors of the palace, and later the early Pippinids and the Carolingian dynasty, was essential for Boniface's work. Boniface had been under the protection of Charles Martel from 723 onwards. The Christian Frankish leaders desired to defeat their rival power, the pagan Saxons, and to incorporate the Saxon lands into their own growing empire. Boniface's campaign of destruction of indigenous Germanic pagan sites may have benefited the Franks in their campaign against the Saxons.

In 732, Boniface traveled again to Rome to report, and Pope Gregory III conferred upon him the pallium as archbishop with jurisdiction over what is now Germany. Boniface again set out for the German lands and continued his mission, but also used his authority to work on the relations between the papacy and the Frankish church. Rome wanted more control over that church, which it felt was much too independent and which, in the eyes of Boniface, was subject to worldly corruption. Charles Martel, after having defeated the forces of the Umayyad Caliphate during the Battle of Tours (732), had rewarded many churches and monasteries with lands, but typically his supporters who held church offices were allowed to benefit from those possessions. Boniface would have to wait until the 740s before he could try to address this situation, in which Frankish church officials were essentially sinecures, and the church itself paid little heed to Rome. During his third visit to Rome in 737–38, he was made papal legate for Germany.

After Boniface's third trip to Rome, Charles Martel established four dioceses in Bavaria (Salzburg, Regensburg, Freising, and Passau) and gave them to Boniface as archbishop and metropolitan over all Germany east of the Rhine. In 745, he was granted Mainz as metropolitan see. In 742, one of his disciples, Sturm (also known as Sturmi, or Sturmius), founded the abbey of Fulda not far from Boniface's earlier missionary outpost at Fritzlar. Although Sturm was the founding abbot of Fulda, Boniface was very involved in the foundation. The initial grant for the abbey was signed by Carloman, the son of Charles Martel, and a supporter of Boniface's reform efforts in the Frankish church. Boniface himself explained to his old friend, Daniel of Winchester, that without the protection of Charles Martel he could "neither administer his church, defend his clergy, nor prevent idolatry".

According to German historian Gunther Wolf, the high point of Boniface's career was the Concilium Germanicum, organized by Carloman in an unknown location in April 743. Although Boniface was not able to safeguard the church from property seizures by the local nobility, he did achieve one goal, the adoption of stricter guidelines for the Frankish clergy, who often hailed directly from the nobility. After Carloman's resignation in 747 he maintained a sometimes turbulent relationship with the king of the Franks, Pepin the Short; the claim that he would have crowned Pepin at Soissons in 751 is now generally discredited.

Boniface balanced this support and attempted to maintain some independence, however, by attaining the support of the papacy and of the Agilolfings of Bavaria. In Frankish, Hessian, and Thuringian territory, he established the dioceses of Würzburg and Erfurt. By appointing his own followers as bishops, he was able to retain some independence from the Carolingians, who most likely were content to give him leeway as long as Christianity was imposed on the Saxons and other Germanic tribes.

Last mission to Frisia

According to the vitae, Boniface had never relinquished his hope of converting the Frisians, and in 754 he set out with a retinue for Frisia. He baptized a great number and summoned a general meeting for confirmation at a place not far from Dokkum, between Franeker and Groningen. However, instead of his converts, a group of armed robbers appeared and slew the aged archbishop. The vitae mention that Boniface persuaded his (armed) comrades to lay down their arms: "Cease fighting. Lay down your arms, for we are told in Scripture not to render evil for evil but to overcome evil by good."

Having killed Boniface and his company, the Frisian bandits ransacked their possessions but found that the company's luggage did not contain the riches they had hoped for: "they broke open the chests containing the books and found, to their dismay, that they held manuscripts instead of gold vessels, pages of sacred texts instead of silver plates." They attempted to destroy these books, the earliest vita already says, and this account underlies the status of the Ragyndrudis Codex, now held as a Bonifacian relic in Fulda, and supposedly one of three books found on the field by the Christians who inspected it afterward. Of those three books, the Ragyndrudis Codex shows incisions that could have been made by sword or axe; its story appears confirmed in the Utrecht hagiography, the Vita altera, which reports that an eye-witness saw that the saint at the moment of death held up a gospel as spiritual protection. The story was later repeated by Otloh's vita; at that time, the Ragyndrudis Codex seems to have been firmly connected to the martyrdom.

Boniface's remains were moved from the Frisian countryside to Utrecht, and then to Mainz, where sources contradict each other regarding the behavior of Lullus, Boniface's successor as archbishop of Mainz. According to Willibald's vita Lullus allowed the body to be moved to Fulda, while the (later) Vita Sturmi, a hagiography of Sturm by Eigil of Fulda, Lullus attempted to block the move and keep the body in Mainz.

His remains were eventually buried in the abbey church of Fulda after resting for some time in Utrecht, and they are entombed within a shrine beneath the high altar of Fulda Cathedral, previously the abbey church. There is good reason to believe that the Gospel he held up was the Codex Sangallensis 56, which shows damage to the upper margin, which has been cut back as a form of repair.

Veneration

Fulda

Veneration of Boniface in Fulda began immediately after his death; his grave was equipped with a decorative tomb around ten years after his burial, and the grave and relics became the center of the abbey. Fulda monks prayed for newly elected abbots at the grave site before greeting them, and every Monday the saint was remembered in prayer, the monks prostrating themselves and reciting Psalm 50. After the abbey church was rebuilt to become the Ratgar Basilica (dedicated 791), Boniface's remains were translated to a new grave: since the church had been enlarged, his grave, originally in the west, was now in the middle; his relics were moved to a new apse in 819. From then on Boniface, as patron of the abbey, was regarded as both spiritual intercessor for the monks and legal owner of the abbey and its possessions, and all donations to the abbey were done in his name. He was honored on the date of his martyrdom, 5 June (with a mass written by Alcuin), and (around the year 1000) with a mass dedicated to his appointment as bishop, on 1 December.

Dokkum

Willibald's vita describes how a visitor on horseback came to the site of the martyrdom, and a hoof of his horse got stuck in the mire. When it was pulled loose, a well sprang up. By the time of the Vita altera Bonifatii (9th century), there was a church on the site, and the well had become a "fountain of sweet water" used to sanctify people. The Vita Liudgeri, a hagiographical account of the work of Ludger, describes how Ludger himself had built the church, sharing duties with two other priests. According to James Palmer, the well was of great importance since the saint's body was hundreds of miles away; the physicality of the well allowed for an ongoing connection with the saint. In addition, Boniface signified Dokkum's and Frisia's "connect[ion] to the rest of (Frankish) Christendom".

Memorials

Saint Boniface's feast day is celebrated on 5 June in the Roman Catholic Church, the Lutheran Church, the Anglican Communion and the Eastern Orthodox Church.

A famous statue of Saint Boniface stands on the grounds of Mainz Cathedral, seat of the archbishop of Mainz. A more modern rendition stands facing St. Peter's Church of Fritzlar.

The UK National Shrine is located at the Catholic church at Crediton, Devon, which has a bas-relief of the felling of Thor's Oak, by sculptor Kenneth Carter. The sculpture was unveiled by Princess Margaret in his native Crediton, located in Newcombes Meadow Park. There is also a series of paintings there by Timothy Moore. There are quite a few churches dedicated to St. Boniface in the United Kingdom: Bunbury, Cheshire; Chandler's Ford and Southampton Hampshire; Adler Street, London; Papa Westray, Orkney; St Budeaux, Plymouth (now demolished); Bonchurch, Isle of Wight; Cullompton, Devon.

St Boniface Down, the highest point in the Isle of Wight, is named after him.

Bishop George Errington founded St Boniface's Catholic College, Plymouth in 1856. The school celebrates Saint Boniface on 5 June each year.

In 1818, Father Norbert Provencher founded a mission on the east bank of the Red River in what was then Rupert's Land, building a log church and naming it after St. Boniface. The log church was consecrated as Saint Boniface Cathedral after Provencher was himself consecrated as a bishop and the diocese was formed. The community that grew around the cathedral eventually became the city of Saint Boniface, which merged into the city of Winnipeg in 1971. In 1844, four Grey Nuns arrived by canoe in Manitoba, and in 1871, built Western Canada's first hospital: St. Boniface Hospital, where the Assiniboine and Red Rivers meet. Today, St. Boniface is regarded as Winnipeg's main French-speaking district and the centre of the Franco-Manitobain community, and St. Boniface Hospital is the second-largest hospital in Manitoba.

Boniface (Wynfrith) of Crediton is remembered in the Church of England with a Lesser Festival on 5 June.

Legends

Some traditions credit Saint Boniface with the invention of the Christmas tree. It is mentioned on a BBC-Devon website, in an account which places Geismar in Bavaria, and in a number of educational books, including St. Boniface and the Little Fir Tree, The Brightest Star of All: Christmas Stories for the Family, The American normal readers, and a short story by Henry van Dyke, "The First Christmas Tree".

Sources and writings

Vitae

The earliest "Life" of Boniface was written by a certain Willibald, an Anglo-Saxon priest who came to Mainz after Boniface's death, around 765. Willibald's biography was widely dispersed; Levison lists some forty manuscripts. According to his lemma, a group of four manuscripts including Codex Monacensis 1086 are copies directly from the original.

Listed second in Levison's edition is the entry from a late ninth-century Fulda document: Boniface's status as a martyr is attested by his inclusion in the Fulda Martyrology which also lists, for instance, the date (1 November) of his translation in 819, when the Fulda Cathedral had been rebuilt. A Vita Bonifacii was written in Fulda in the ninth century, possibly by Candidus of Fulda, but is now lost.

The next vita, chronologically, is the Vita altera Bonifatii auctore Radbodo, which originates in the Bishopric of Utrecht, and was probably revised by Radboud of Utrecht (899–917). Mainly agreeing with Willibald, it adds an eye-witness who presumably saw the martyrdom at Dokkum. The Vita tertia Bonifatii likewise originates in Utrecht. It is dated between 917 (Radboud's death) and 1075, the year Adam of Bremen wrote his Gesta Hammaburgensis ecclesiae pontificum, which used the Vita tertia.

A later vita, written by Otloh of St. Emmeram (1062–1066), is based on Willibald's and a number of other vitae as well as the correspondence, and also includes information from local traditions.

Correspondence

Boniface engaged in regular correspondence with fellow churchmen all over Western Europe, including the three popes he worked with, and with some of his kinsmen back in England. Many of these letters contain questions about church reform and liturgical or doctrinal matters. In most cases, what remains is one half of the conversation, either the question or the answer. The correspondence as a whole gives evidence of Boniface's widespread connections; some of the letters also prove an intimate relationship especially with female correspondents.

There are 150 letters in what is generally called the Bonifatian correspondence, though not all them are by Boniface or addressed to him. They were assembled by order of archbishop Lullus, Boniface's successor in Mainz, and were initially organized into two parts, a section containing the papal correspondence and another with his private letters. They were reorganized in the eighth century, in a roughly chronological ordering. Otloh of St. Emmeram, who worked on a new vita of Boniface in the eleventh century, is credited with compiling the complete correspondence as we have it. Much of this correspondence comprises the first part of the Vienna Boniface Codex, also known as Codex Vindobonensis 751.

The correspondence was edited and published already in the seventeenth century, by Nicolaus Serarius. Stephan Alexander Würdtwein's 1789 edition, Epistolae S. Bonifacii Archiepiscopi Magontini, was the basis for a number of (partial) translations in the nineteenth century. The first version to be published by Monumenta Germaniae Historica (MGH) was the edition by Ernst Dümmler (1892); the most authoritative version until today is Michael Tangl's 1912 Die Briefe des Heiligen Bonifatius, Nach der Ausgabe in den Monumenta Germaniae Historica, published by MGH in 1916. This edition is the basis of Ephraim Emerton's selection and translation in English, The Letters of Saint Boniface, first published in New York in 1940; it was republished most recently with a new introduction by Thomas F.X. Noble in 2000.

Included among his letters and dated to 716 is one to Abbess Edburga of Minster-in-Thanet containing the Vision of the Monk of Wenlock. This otherworld vision describes how a violently ill monk is freed from his body and guided by angels to a place of judgment, where angels and devils fight over his soul as his sins and virtues come alive to accuse and defend him. He sees a hell of purgation full of pits vomiting flames. There is a bridge over a pitch-black boiling river. Souls either fall from it or safely reach the other side cleansed of their sins. This monk even sees some of his contemporary monks and is told to warn them to repent before they die. This vision bears signs of influence by the Apocalypse of Paul, the visions from the Dialogues of Gregory the Great, and the visions recorded by Bede.

Sermons

Some fifteen preserved sermons are traditionally associated with Boniface, but that they were actually his is not generally accepted.

Grammar and poetry

Early in his career, before he left for the continent, Boniface wrote the Ars Bonifacii, a grammatical treatise presumably for his students in Nursling. Helmut Gneuss reports that one manuscript copy of the treatise originates from (the south of) England, mid-eighth century; it is now held in Marburg, in the Hessisches Staatsarchiv. He also wrote a treatise on verse, the Caesurae uersuum, and a collection of twenty acrostic riddles, the Enigmata, influenced greatly by Aldhelm and containing many references to works of Vergil (the Aeneid, the Georgics, and the Eclogues). The riddles fall into two sequences of ten poems. The first, De virtutibus ('on the virtues'), comprises: 1. de ueritate/truth; 2. de fide catholica/the Catholic faith; 3. de spe/hope; 4. de misericordia/compassion; 5. de caritate/love; 6. de iustitia/justice; 7. de patientia/patience; 8. de pace uera, cristiana/true, Christian peace; 9. de humilitate cristiania/Christian humility; 10. de uirginitate/virginity. The second sequence, De vitiis ('on the vices'), comprises: 1. de neglegentia/carelessness; 2. de iracundia/hot temper; 3. de cupiditate/greed; 4. de superbia/pride; 5. de crapula/intemperance; 6. de ebrietate/drunkenness; 7. de luxoria/fornication; 8. de inuidia/envy; 9. de ignorantia/ignorance; 10. de uana gloria/vainglory.

Three octosyllabic poems written in clearly Aldhelmian fashion (according to Andy Orchard) are preserved in his correspondence, all composed before he left for the continent.

Additional materials

A letter by Boniface charging Aldebert and Clement with heresy is preserved in the records of the Roman Council of 745 that condemned the two. Boniface had an interest in the Irish canon law collection known as Collectio canonum Hibernensis, and a late eighth/early ninth-century manuscript in Würzburg contains, besides a selection from the Hibernensis, a list of rubrics that mention the heresies of Clemens and Aldebert. The relevant folios containing these rubrics were most likely copied in Mainz, Würzburg, or Fulda—all places associated with Boniface. Michael Glatthaar suggested that the rubrics should be seen as Boniface's contribution to the agenda for a synod.

Anniversary and other celebrations

Boniface's death (and birth) has given rise to a number of noteworthy celebrations. The dates for some of these celebrations have undergone some changes: in 1805, 1855, and 1905 (and in England in 1955) anniversaries were calculated with Boniface's death dated in 755, according to the "Mainz tradition"; in Mainz, Michael Tangl's dating of the martyrdom in 754 was not accepted until after 1955. Celebrations in Germany centered on Fulda and Mainz, in the Netherlands on Dokkum and Utrecht, and in England on Crediton and Exeter.

Celebrations in Germany: 1805, 1855, 1905

The first German celebration on a fairly large scale was held in 1805 (the 1,050th anniversary of his death), followed by a similar celebration in a number of towns in 1855; both of these were predominantly Catholic affairs emphasizing the role of Boniface in German history. But if the celebrations were mostly Catholic, in the first part of the 19th century the respect for Boniface in general was an ecumenical affair, with both Protestants and Catholics praising Boniface as a founder of the German nation, in response to the German nationalism that arose after the Napoleonic era came to an end. The second part of the 19th century saw increased tension between Catholics and Protestants; for the latter, Martin Luther had become the model German, the founder of the modern nation, and he and Boniface were in direct competition for the honor. In 1905, when strife between Catholic and Protestant factions had eased (one Protestant church published a celebratory pamphlet, Gerhard Ficker's Bonifatius, der "Apostel der Deutschen"), there were modest celebrations and a publication for the occasion on historical aspects of Boniface and his work, the 1905 Festgabe by Gregor Richter and Carl Scherer. In all, the content of these early celebrations showed evidence of the continuing question about the meaning of Boniface for Germany, though the importance of Boniface in cities associated with him was without question.

1954 celebrations

In 1954, celebrations were widespread in England, Germany, and the Netherlands, and a number of these celebrations were international affairs. Especially in Germany, these celebrations had a distinctly political note to them and often stressed Boniface as a kind of founder of Europe, such as when Konrad Adenauer, the (Catholic) German chancellor, addressed a crowd of 60,000 in Fulda, celebrating the feast day of the saint in a European context: Das, was wir in Europa gemeinsam haben, [ist] gemeinsamen Ursprungs ("What we have in common in Europe comes from the same source").

1980 papal visit

When Pope John Paul II visited Germany in November 1980, he spent two days in Fulda (17 and 18 November). He celebrated Mass in Fulda Cathedral with 30,000 gathered on the square in front of the building, and met with the German Bishops' Conference (held in Fulda since 1867). The pope next celebrated mass outside the cathedral, in front of an estimated crowd of 100,000, and hailed the importance of Boniface for German Christianity: Der heilige Bonifatius, Bischof und Märtyrer, 'bedeutet' den 'Anfang' des Evangeliums und der Kirche in Eurem Land ("The holy Boniface, bishop and martyr, 'signifies' the beginning of the gospel and the church in your country"). A photograph of the pope praying at Boniface's grave became the centerpiece of a prayer card distributed from the cathedral.

2004 celebrations

In 2004, anniversary celebrations were held throughout Northwestern Germany and Utrecht, and Fulda and Mainz—generating a great amount of academic and popular interest. The event occasioned a number of scholarly studies, esp. biographies (for instance, by Auke Jelsma in Dutch, Lutz von Padberg in German, and Klaas Bruinsma in Frisian), and a fictional completion of the Boniface correspondence (Lutterbach, Mit Axt und Evangelium). A German musical proved a great commercial success, and in the Netherlands an opera was staged.

Scholarship on Boniface

There is an extensive body of literature on the saint and his work. At the time of the various anniversaries, edited collections were published containing essays by some of the best-known scholars of the time, such as the 1954 collection Sankt Bonifatius: Gedenkgabe zum Zwölfhundertsten Todestag and the 2004 collection Bonifatius — Vom Angelsächsischen Missionar zum Apostel der Deutschen. In the modern era, Lutz von Padberg published a number of biographies and articles on the saint focusing on his missionary praxis and his relics. The most authoritative biography remains Theodor Schieffer's Winfrid-Bonifatius und die Christliche Grundlegung Europas (1954).

See also

• List of Catholic saints
• Religion in Germany
• Saint Boniface, patron saint archive
• St Boniface's Catholic College, Plymouth, England

References

Notes

Bibliography

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• Padberg, Lutz E. von (2003). Bonifatius: Missionar und Reformer. Beck. ISBN 978-3-406-48019-5.
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• Pralle, Ludwig (1954). Gaude Fulda! Das Bonifatiusjahr 1954. Parzeller.
• Rau, Reinhold (1968). Briefe des Bonifatius; Willibalds Leben des Bonifatius. Ausgewählte quellen zur deutschen Geschichte des Mittelalters. Vol. IVb. Darmstadt: Wissenschaftliche Buchgesellschaft.
• Richter, Gregor; Carl Scherer (1905). Festgabe zum Bonifatius-Jubiläum 1905. Fulda: Actiendruckerei.
• "St. Boniface", entry from online version of the Catholic Encyclopedia, 1913 edition.
• Schieffer, Theodor (1972) [1954]. Winfrid-Bonifatius und die christliche Grundlegung Europas. Wissenschaftliche Buchgesellschaft. ISBN 3-534-06065-2.
• Talbot, C. H., ed. The Anglo-Saxon Missionaries in Germany: Being the Lives of S.S. Willibrord, Boniface, Strum, Leoba and Lebuin, together with the Hodoeporicon of St. Willibald and a Selection from the Correspondence of St. Boniface. New York: Sheed and Ward, 1954.
  • The Bonifacian vita was republished in Noble, Thomas F. X. and Thomas Head, eds. Soldiers of Christ: Saints and Saints' Lives in Late Antiquity and the Early Middle Ages. University Park: Pennsylvania State UP, 1995. 109–40.
• Tangl, Michael (1903). "Zum Todesjahr des hl. Bonifatius". Zeitschrift des Vereins für Hessische Geschichte und Landeskunde. 37: 223–50.
• Wolf, Gunther G. (1999). "Die Peripetie in des Bonifatius Wirksamkeit und die Resignation Karlmanns d.Ä.". Archiv für Diplomatik. 45: 1–5.
• Yorke, Barbara (2007). "The Insular Background to Boniface's Continental Career". In Franz J. Felten; Jörg Jarnut; Lutz von Padberg (eds.). Bonifatius—Leben und Nachwirken. Selbstverlag der Gesellschaft für mittelrheinische Kirchengeschichte. pp. 23–37. ISBN 978-3-929135-56-5.

External links

• "St. Boniface, Archbishop of Mentz, Apostle of Germany and Martyr", Butler's Lives of the Saints
• Wilhelm Levison, Vitae Sancti Bonifatii