The link between thaumaturgy and medicine runs deep through history and dates back to late antiquity, when the veneration of martyrs’ tombs began to take on a curative dimension.[1] From the 12th century onward, and especially in the early modern period, the thaumaturgical element became an integral part of the process of canonisation, serving as an indispensable criterion for the candidate’s inclusion in the list of saints and for their veneration.[2]

Hagiographic texts often mention and describe illnesses, sometimes alluding to the unsuccessful efforts of doctors to cure them. In this article, I present one of these cases, the canonisation process that took into account the miracles attributed to Saint Angelo of Jerusalem – later known as Saint Angelo of Licata or Sicily– that occurred several centuries after his death.

The primary documentation regarding his life, Vita sancti Angeli penned by Enoch, traces back to the 15th century likely originating from the Sicilian region.[3]

As per historical tradition, Angelo was the offspring of Jewish progenitors who subsequently embraced Christianity. Along with his sibling, he affiliated himself with the Carmelite order, thereafter dedicating a phase to ascetic seclusion in the desert. While historical records from Rome present an apocryphal narrative of his purported interaction with the progenitors of two distinct mendicant orders, Saint Francis and Saint Dominic, the veracity of this account remains contested. Progressing through his sojourns in Sicily, he ultimately made his way to Licata. Here, his preaching clashed with a local lord named Berengario della Pulcella, who was engaged in an incestuous relationship with his sister. Allegedly, it was in the church of Saints Philip and James in Licata that Angelo was fatally stabbed in 1220.[4]

While the particulars of Angelo’s life remain somewhat ambiguous and may offer limited utility in reconstructing his historical character, the text Miracula et benefitia (i.e. ‘Miracles and Graces’) is of notable significance. This work, compiled by notary Iacopo Murci, presents a thorough examination, comprising 113 testimonies, that delve into the miracles attributed to Saint Angelo. This investigation took place between 1625 and 1627,[5] facilitated under the sanction of the Bishop of Agrigento.

In the proceedings, an extensive range of testimonies are present, each detailing the variety of ailments experienced by individuals. These maladies ranged from tertian and quartan fevers, musculoskeletal issues, broken legs, injuries from altercations or occupational hazards, contusions, ocular infections, inflammations, and epilepsy, to complications during parturition. Particularly noteworthy among these is the condition of hernia, colloquially known as rottura in Sicilian dialect, and occasionally termed guallara. This ailment predominantly affected young children, focusing primarily on the genital region, locally termed as bottoni.

The testimonies delineate two principal medical interventions: a significant number opted for a herniary belt (bracale) to manage the hernia. Alternatively, some underwent surgical interventions by barber surgeons. However, this surgical recourse was viewed with trepidation, particularly for young patients, given its associated apprehension and potential risks such as scarring.

Many in Licata sought Saint Angelo as a curative agent for this troubling condition. For instance, one child’s severe hernia was so pronounced that, as delineated by a witness, the child occasionally had to be inverted to reposition the intestine. In another circumstance, the only seeming solution for another child was surgery. Yet, due to the youth of the child, the father hesitated and instead invoked the intercession of the saint, applying water from the saint’s martyrdom site to the affected region. [6]

Another significant facet relates to St. Angelo’s chapel, housed within his church. This sacred space harbored a silver urn, refurbished in the early 17th century to supplant its predecessor. As such, the chapel emerged as the central locus of veneration, decorated with ex-votos, a substantial portion being represented by hernia belts. In a specific instance, with the endorsement of the overseeing Carmelite friars, a father replaced his child’s unsuitable hernia belt that led to skin chafing.