749:
in yonder fosse or pit slayeth every day with his breath more than three hundred men. Then sent the emperor for S. Silvester and asked counsel of him of this matter. S. Silvester answered that by the might of God he promised to make him cease of his hurt and blessure of this people. Then S. Silvester put himself to prayer, and S. Peter appeared to him and said: "Go surely to the dragon and the two priests that be with thee take in thy company, and when thou shalt come to him thou shalt say to him in this manner: Our Lord Jesus Christ which was born of the Virgin Mary, crucified, buried and arose, and now sitteth on the right side of the Father, this is he that shall come to deem and judge the living and the dead, I commend thee
Sathanas that thou abide him in this place till he come. Then thou shalt bind his mouth with a thread, and seal it with thy seal, wherein is the imprint of the cross. Then thou and the two priests shall come to me whole and safe, and such bread as I shall make ready for you ye shall eat.
608:
534:
769:
51:
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309:
752:
as he came upward again he met with two enchanters which followed him for to see if he descended, which were almost dead of the stench of the dragon, whom he brought with him whole and sound, which anon were baptized, with a great multitude of people with them. Thus was the city of Rome delivered from double death, that was from the culture and worshiping of false idols, and from the venom of the dragon.
917:
1613:
244:
587:
of S. Agatha and took the cloth that lay upon her tomb, and held it abroad against the fire, and anon on the ninth day after, which was the day of her feast, ceased the fire as soon as it came to the cloth that they brought from her tomb, showing that our Lord kept the city from the said fire by the merits of S. Agatha.
698:, the main encyclopedia that was used in the Middle Ages, are attributed by modern scholars to the two authors' common compilation of identical sources, rather than to Jacobus' reading Vincent's encyclopedia. More than 130 more distant sources have been identified for the tales related of the saints in the
748:
In this time it happed that there was at Rome a dragon in a pit, which every day slew with his breath more than three hundred men. Then came the bishops of the idols unto the emperor and said unto him: O thou most holy emperor, sith the time that thou hast received
Christian faith the dragon which is
751:
Thus as S. Peter had said, S. Silvester did. And when he came to the pit, he descended down one hundred and fifty steps, bearing with him two lanterns, and found the dragon, and said the words that S. Peter had said to him, and bound his mouth with the thread, and sealed it, and after returned, and
586:
And for to prove that she had prayed for the salvation of the country, at the beginning of
February, the year after her martyrdom, there arose a great fire, and came from the mountain toward the city of Catania and burnt the earth and stones, it was so fervent. Then ran the paynims to the sepulchre
795:
Many different versions of the text exist, mostly due to copiers and printers adding additional content to it. Each time a new copy was made, it was common for that institution to add a chapter or two about their own local saints. Today more than 1,000 original manuscripts have been found, the
507:
begins. The story then goes on to describe "Magumeth (Mahomet, Muhammad)" as "a false prophet and sorcerer", detailing his early life and travels as a merchant through his marriage to the widow
Khadija, and goes on to suggest that his "visions" came as a result of epileptic seizures and the
779:
The book was highly successful in its time, despite many other similar books that compiled legends of the saints. The reason it stood out against competing saint collections probably is that it offered the average reader the perfect balance of information. For example, compared to
364:
and was one of the most widely published books of the Middle Ages. During the height of its popularity the book was so well known that the term "Golden Legend" was sometimes used generally to refer to any collection of stories about the saints. It was one of the first books
446:, Silvester is to say green, that is to wit, green in contemplation of heavenly things, and a toiler in labouring himself; he was umbrous or shadowous. That is to say he was cold and refrigate from all concupiscence of the flesh, full of boughs among the trees of heaven.
408:. Jacobus de Voragine for the most part follows a template for each chapter: etymology of the saint's name, a narrative about their life, a list of miracles performed, and finally a list of citations where the information was found.
903:
Sherry Reames argues that
Jacobus' interpretation of his source material emphasized purity, detachment, great erudition and other rarified attributes of the saints; she contrasts this to the same saints as described in de Mailly's
839:
had been translated into almost every major
European language. The earliest surviving English translation is from 1438, and is cryptically signed by "a synfulle wrecche". In 1483, the work was re-translated and printed by
607:
384:
and medievalists who seek to identify saints depicted in art by their deeds and attributes. Its repetitious nature is explained if
Jacobus meant to write a compendium of saintly lore for
728:. Many of his stories have no other known source. A typical example of the sort of story related, also involving St. Silvester, shows the saint receiving miraculous instruction from
499:
The chapter "St
Pelagius, Pope and the History of the Lombards" begins with the story of St Pelagius, then proceeds to touch upon events surrounding the origin and history of the
466:
interpretation. Jacobus de
Voragine's etymologies had different goals from modern etymologies, and cannot be judged by the same standards. Jacobus' etymologies have parallels in
1382:(Penguin), "Introduction" pp. xii–xvi, reporting conclusions of K. Ernest Geith, (Geith, "Jacques de Varagine, auteur indépendant ou compilateur?" in Brenda Dunn-Lardeau, ed.
931:
The critical edition of the Latin text has been edited by
Giovanni Paolo Maggioni (Florence: SISMEL 1998). In 1900, the Caxton version was updated into more modern English by
792:
largely borrowed from, Jacobus added chapters about the major feast days and removed some of the saints' chapters, which might have been more useful to the Medieval reader.
1281:
1031:
is B. Fleith, "Le classement des quelque 1000 manuscrits de la Legenda aurea latine en vue de l'Ă©stablissement d'une histoire de la tradition" in Brenda Dunn-Lardeau, ed.
454:, a relatively common Latin name, simply meant "from the forest". The correct derivation is alluded to in the text, but set out in parallel to fanciful ones that
1671:
1547:. Compiled by Jacobus de Voragine. Trans. William Caxton. Ed. F. S. Ellis. London: Temple Classics, 1900. Reproduced in Medieval Sourcebook, Fordham University:
377:
293:. More than a thousand manuscripts of the text have survived. It was probably compiled around 1259 to 1266, although the text was added to over the centuries.
635:
1736:
623:
Jacobus carefully lists many of the sources he used to collect his stories, with more than 120 total sources listed; among the three most important are
768:
533:
656:
However, scholars have also identified other sources which Jacobus did not himself credit. A substantial portion of Jacobus' text was drawn from two
350:. When printing was invented in the 1450s, editions appeared quickly, not only in Latin, but also in almost every major European language. Among
334:), it gained its popularity under the title by which it is best known. It overtook and eclipsed earlier compilations of abridged legendaria, the
1706:
892:
by the increasing reverence towards him as a Dominican and archbishop, which culminated in his beatification in 1815. The rehabilitation of
1701:
1398:
1173:
380:. The book is considered the closest thing to an encyclopaedia of medieval saint lore that survives today; as such, it is invaluable to
860:
under critical scrutiny in the 16th century was led by scholars who reexamined the criteria for judging hagiographic sources and found
1365:
Hilary Maddocks, "Pictures for aristocrats: the manuscripts of the Légende dorée", in Margaret M. Manion and Bernard James Muir, eds.,
1246:
1212:
956:
948:
1308:
807:
had a big influence on scholarship and literature of the Middle Ages. According to research by Manfred Görlach, it influenced the
50:
1731:
1726:
1721:
1595:
1574:
66:
376:
Written in simple, readable Latin, the book was read in its day for its stories. Each chapter is about a different saint or
1617:
984:
1746:
1412:. Compiled by Jacobus de Voragine. Trans. William Caxton. Ed. F. S. Ellis. London: Temple Classics, 1900. Reproduced at
186:
1048:, its great popular late medieval success and the collapse of its reputation in the 16th century, is Sherry L. Reames,
216:
1716:
1659:
1322:
Compiled by Jacobus de Voragine. Trans. William Caxton. Ed. F. S. Ellis. London: Temple Classics, 1900. Reproduced at
248:
31:
935:, and published in seven volumes. Jacobus de Voragine's original was translated into French around the same time by
660:
of collected lives of the saints, both also arranged in the order of the liturgical year, written by members of his
537:
Excerpt from the manuscript "Heiliglevens in het Middelnederlands". A 15th-century copy from the second part of the
932:
104:
1741:
1711:
757:
625:
312:
233:
896:
in the 20th century, now interpreted as a mirror of the heartfelt pieties of the 13th century, is attributed to
1681:
809:
524:. It may be because of this long history that early copies of the entire work were sometimes referred to as
554:
tales and similar wonderlore from accounts of those who called upon that saint for aid or used the saint's
476:, in which linguistically accurate derivations are set out beside allegorical and figurative explanations.
373:; Caxton's version appeared in 1483 and his translation was reprinted, reaching a ninth edition in 1527.
1340:
760:
surviving being swallowed by a dragon as "apocryphal and not to be taken seriously" (trans. Ryan, 1.369).
320:
296:
1651:
979:
480:
479:
Jacobus de Voragine then moves on to the saint's life, compiled with reference to the readings from the
415:
for the saint's name, "often entirely fanciful". An example (in Caxton's translation) shows his method:
1696:
677:
645:
615:, a virgin who turned to Christianity against the will of her pagan father, is mostly known from the
347:
35:
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78:
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467:
1645:
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308:
1549:
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the earth, as who saith the light of the earth, that is of the church. Or Silvester is said of
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144:
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813:, which was still being written when Jacobus' text came out. It was also a major source for
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197:
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1177:
889:
881:
661:
650:
1187:
Compiled by Jacobus de Voragine. Trans. William Caxton. Ed. F. S. Ellis. Reproduced at
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841:
822:
781:
665:
597:
366:
339:
270:
100:
1690:
1635:
1312:
995:
703:
900:, whose 1901 retranslation into French, and its preface, have been often reprinted.
916:
873:
725:
509:
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455:
442:, that is to say he was drawing wild men and hard unto the faith. Or as it is said
316:
1625:
1585:
1629:
908:, whose virtues are more relatable, such as charity, humility and trust in God.
729:
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472:
381:
282:
124:
1622:
at Wikisource, William Caxton's text with missing page from St. Paul supplied.
1612:
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401:
352:
243:
222:
164:
516:. The chapter conveys the medieval Christian understanding of the beliefs of
1644:
814:
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412:
405:
389:
462:, "forest", and the mention of green boughs) are used as the basis for an
178:
17:
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would consider quite wide of the mark. Even the "correct" explanations (
869:
657:
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521:
484:
1367:
Medieval Texts and Images: studies of manuscripts from the Middle Ages
1337:"St Barbara Directing the Construction of a Third Window in Her Tower"
1025:
Medieval texts and images: studies of manuscripts from the Middle Ages
1027:
1991:2; a study of the systemization of the Latin manuscripts of the
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513:
385:
1016:
Hilary Maddocks, "Pictures for aristocrats: the manuscripts of the
915:
767:
606:
555:
361:
307:
295:
252:
242:
114:
1639:—William Caxton's Middle English version (not quite complete).
487:
commemorating that saint; then embellishes the biography with
1587:
The Legenda Aurea: A Reexamination of Its Paradoxical History
1050:
The Legenda Aurea: a reexamination of its paradoxical history
172:
1550:
https://sourcebooks.fordham.edu/basis/goldenlegend/index.asp
1282:"Heiligenlevens in het Middelnederlands[manuscript]"
450:
As a Latin author, Jacobus de Voragine must have known that
848:, and subsequently reprinted many times due to the demand.
404:
at the time of its compilation, ordered according to their
27:
Medieval collection of hagiographies by Jacobus de Voragine
1386:
1993:17–32) who printed the comparable texts side by side.
503:
in Europe leading up to the 7th century when the story of
198:
400:
The book sought to compile traditional lore about saints
888:. Criticism of Jacobus's text was muted within the
228:
208:
196:
184:
170:
160:
150:
140:
130:
120:
110:
96:
84:
74:
1023:, in Margaret M. Manion, Bernard James Muir, eds.
688:). The many extended parallels to text found in
315:attracts the attention of the Roman prefect, by
852:16th-century rejection and 20th-century revival
786:Summary of the Deeds and Miracles of the Saints
674:Summary of the Deeds and Miracles of the Saints
491:tales of incidents involving the saint's life.
417:
1128:. CUP Archive. pp. 8–. GGKEY:DE1HSY5K6AF
8:
1414:www.Aug.edu/augusta/iconography/goldenLegend
1324:www.Aug.edu/augusta/iconography/goldenLegend
1189:www.Aug.edu/augusta/iconography/goldenLegend
943:has been published by William Granger Ryan,
670:Abbreviatio in gestis et miraculis sanctorum
336:Abbreviatio in gestis et miraculis sanctorum
43:
214:
88:
1012:
1010:
289:that was widely read in Europe during the
49:
42:
1238:The Golden Legend: Readings on the Saints
1204:The Golden Legend: Readings on the Saints
570:repairing to the relics of St. Agatha to
1033:Legenda Aurea: sept siècles de diffusion
924:, from a 14th-century manuscript of the
800:Contemporary influences and translations
532:
1565:Hamer, Richard (1998). "Introduction".
1006:
598:Mary Magdalene § The Golden Legend
550:Many of the stories also conclude with
392:, not a work of popular entertainment.
338:attributed to the Dominican chronicler
1521:
1235:Voragine, Jacobus De (11 April 2018).
1201:Voragine, Jacobus De (11 April 2018).
1085:
939:. A modern English translation of the
796:earliest of which dates back to 1265.
411:Each chapter typically begins with an
360:was printed in more editions than the
1509:
1497:
1485:
1473:
1461:
1449:
1437:
1425:
1353:
1268:
1158:
1146:
1109:
1097:
1073:
1061:
702:, few of which have a nucleus in the
30:For the Arthur Sullivan cantata, see
7:
1655:. New York: Robert Appleton Company.
686:Afterword on the Deeds of the Saints
1682:William Caxton's version (complete)
25:
1737:Literature of the Dominican Order
1643:Herbermann, Charles, ed. (1913).
1384:Legenda aurea – 'La Légende dorée
1611:
1052:, University of Wisconsin, 1985.
1664:from the HM 3027 manuscript of
835:By the end of the Middle Ages,
756:Jacobus describes the story of
558:. Such a tale is told of Saint
1241:. Princeton University Press.
1207:. Princeton University Press.
1122:Jacobus (de Vorágine) (1973).
251:is one of many stories of the
67:Biblioteca Medicea Laurenziana
1:
1646:"Legends of the Saints"
1567:The Golden Legend: Selections
1380:The Golden Legend: selections
985:The History of the True Cross
864:wanting; prominent among the
59:
1707:13th-century Christian texts
1396:"The Life of St. Sylvester."
1171:"The Life of St. Sylvester."
962:A modern translation of the
508:interventions of a renegade
344:Epilogus in gestis sanctorum
1702:13th-century books in Latin
1668:from the Huntington Library
1590:. Univ of Wisconsin Press.
1416:, Augusta State University.
1326:, Augusta State University.
1191:, Augusta State University.
682:Epilogum in gesta sanctorum
592:Mary Magdalene's sea voyage
249:Saint George and the Dragon
32:The Golden Legend (cantata)
1763:
1584:Reames, Sherry L. (1985).
933:Frederick Startridge Ellis
595:
591:
562:; Jacobus da Varagine has
346:of the Dominican preacher
105:Frederick Startridge Ellis
34:. For the Swiss band, see
29:
1674:28 September 2011 at the
1401:25 September 2012 at the
1306:"The Life of St. Agatha."
1258:– via Google Books.
1224:– via Google Books.
1176:25 September 2012 at the
912:Editions and translations
758:Saint Margaret of Antioch
619:. The Walters Art Museum.
495:Medieval view of Muhammad
281:) is a collection of 153
152:Published in English
48:
1600:– via GoogleBooks.
1378:Christopher Stace, tr.,
970:'s Medieval Sourcebook.
876:, in the preface to his
856:The adverse reaction to
1044:An introduction to the
826:Legends of Hooly Wummen
810:South English Legendary
720:, and the histories of
546:Miracle tales of relics
430:which is light, and of
356:, printed before 1501,
1732:Encyclopedias in Latin
1341:The Walters Art Museum
928:
868:were two disciples of
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754:
626:Historia Ecclesiastica
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589:
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448:
332:Readings of the Saints
323:
321:illuminated manuscript
305:
274:
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89:
1727:Christian iconography
1722:Christian hagiography
1652:Catholic Encyclopedia
1533:Reaves, 1985, pp 197-
980:Piero della Francesca
919:
771:
764:Perception and legacy
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610:
584:
536:
481:Roman Catholic Church
311:
299:
246:
1320:Lives of the Saints.
1185:Lives of the Saints.
736:that enables him to
678:Bartholomew of Trent
646:Historia scholastica
348:Bartholomew of Trent
36:Legenda Aurea (band)
1747:Medieval literature
1410:Lives of the Saints
922:Primus and Felician
717:Gospel of Nicodemus
695:Speculum historiale
690:Vincent de Beauvais
676:) and the other is
527:Historia Lombardica
396:Lives of the saints
326:Initially entitled
287:Jacobus de Voragine
85:Original title
79:Jacobus de Voragine
45:
1717:Christian folklore
968:Fordham University
966:is available from
929:
846:The Golden Legende
830:Scottish Legendary
777:
714:texts such as the
636:Tripartite History
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543:
468:Isidore of Seville
378:Christian festival
324:
306:
261:
1662:The Golden Legend
1660:Illustrations of
1636:The Golden Legend
1619:The Golden Legend
1616:Works related to
1569:. Penguin Books.
1544:The Golden Legend
1406:The Golden Legend
1316:The Golden Legend
1311:1 August 2012 at
1181:The Golden Legend
1125:The Golden Legend
837:The Golden Legend
805:The Golden Legend
790:The Golden Legend
328:Legenda sanctorum
300:Illustration for
279:Legenda sanctorum
255:preserved in the
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141:Publication place
16:(Redirected from
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1742:Medieval legends
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1512::xxii-xxiii
1132:16 November
1086:Reames 1985
906:Abbreviatio
878:Hagiologium
730:Saint Peter
668:'s lengthy
641:Cassiodorus
613:St. Barbara
512:monk named
473:Etymologiae
464:allegorical
422:is said of
229:Translation
125:hagiography
63: 1290
1691:Categories
1597:0299101509
1576:0140446486
1510:Hamer 1998
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1002:References
828:, and the
712:apocryphal
580:Mount Etna
520:and other
406:feast days
353:incunabula
223:Wikisource
165:Manuscript
97:Translator
69:, Florence
18:Legendaria
1476::xxi–xxii
1291:26 August
866:humanists
815:John Mirk
664:: one is
574:repel an
510:Nestorian
452:Silvester
420:Silvester
413:etymology
402:venerated
390:preaching
221:at Latin
179:821918415
1672:Archived
1399:Archived
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1254:11 April
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1174:Archived
974:See also
788:, which
784:'s work
738:exorcise
658:epitomes
631:Eusebius
576:eruption
518:Saracens
505:Muhammad
501:Lombards
342:and the
319:from an
192:270.0922
111:Language
1046:Legenda
920:Saints
870:Erasmus
819:Festial
603:Sources
568:Catania
552:miracle
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514:Sergius
485:liturgy
440:trahens
438:and of
386:sermons
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436:silvas
304:, 1493
253:saints
75:Author
1500::xxii
1112::xvii
732:in a
432:terra
362:Bible
271:Latin
145:Genoa
121:Genre
115:Latin
1592:ISBN
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1293:2020
1256:2018
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388:and
263:The
173:OCLC
156:1483
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