Legendary Material in Christian Hagiography - Content and Sources

Content and Sources

Then arises as the next task, to indicate;

1. the contents and
2. the sources of legends.

Manifold as the varieties of legends can seem to be, there are fundamentally not so very many different notions utilized. The legend considers the saint as a kind of lord of the elements, who commands the water, rain, fire, mountain, and rock; he changes, enlarges, or diminishes objects; flies through the air; delivers from dungeon and gallows; takes part in battles, and even in martyrdom is invulnerable; animals, the wildest and the most timid, serve him (e.g. the stories of the bear as a beast of burden; the ring in the fish; the frogs becoming silent, etc.); his birth is glorified by a miracle; a voice, or letters, from Heaven proclaim his identity; bells ring of themselves; the heavenly ones enter into personal intercourse with him (betrothal of Mary); he speaks with the dead and beholds heaven, hell, and purgatory; forces the Devil to release people from compacts; he is victorious over dragons; etc. Of all this the authentic Christian narratives know nothing.

But whence then does this world of fantastic concepts arise? All these stories are anticipated by the Greek chroniclers, writers of myths, collectors of strange tales, neo-Platonists, and neo-Pythagoreans. Examples are in the Hellados periegesis of Pausanias, or the codices collected by Photius in his "Bibliotheca".

Great importance was attached to the reports of miracles in antiquity. The legend makes its appearance wherever people endeavoured to form theological concepts, and in its main features it is everywhere the same. Like the myth (the explanatory fable of nature) and the doctrinal fable, it has its independent religious and hortatory importance. The legend claims to show the auxiliary power of the supernatural, and thus indicate to the people a "saviour" in every need. The worshipper of divinity, the hero-worshipper, is assured of the supernatural protection to which he has established a claim.

Hellenism had already recognized this characteristic of the religious fable. Popular illusions found their way from Hellenism to Christianity, whose struggles in the first three centuries certainly produced an abundance of heroes. The genuine Acts of the martyrs (cf., for example, R. Knopf, "Ausgewählte Märtyreracten", Tübingen, 1901; older less scholarly edition in Ruinart, "Acta Martyrum sincera", Paris, 1689, no longer sufficient for scientific research) have in them no popular miracles.

In numerous cases in which Christian saints became the successors of local deities, and Christian worship supplanted the ancient local worship. This explains the great number of similarities between gods and saints. But how was the transference of legends to Christianity consummated? The fact that the Talmud also uses the same ideas, with variations, proves that the guiding thoughts of men during the period of the first spread of Christianity ran in general on parallel lines. For example Augustine of Hippo (De cura pro mortuis gerenda, xii) and also Gregory the Great (Dialogues, IV, xxxvi) relate of a man, who died by an error of the angel of death and was again restored to life, the same story which is already given by Lucian in his "Philopseudes".

Another example is characteristic tale of the impostor, who concealed the money he owed in a hollow stick, gave this stick to the creditor to hold, and then swore that he had given back the money; this tale is found in Conon the Grammarian (at Rome in Cæsar's time), in the Haggadah of the Talmud (Nedarim, 25a), and in the Christian legends of the 13th century in Vincent of Beauvais. The leading ideas of the legends were presumably transferred individually, and appeared later in literary form in the most varied combinations. Not till the 6th century may the literary type of martyr be considered as perfected, and we are subsequently able to verify the literary associations of ideas.

The pre-Christian religious narrative had already worked up old motifs into romances. There arose in Gnostic circles after the 2nd century the apocryphal accounts of the lives of the Apostles, indicating dogmatic prepossessions. The Christian Church combatted these stories, but the opposition of centuries—the Decree of Gelasius in 496 is well-known—was unable to prevent the narratives from becoming unhistorical as to facts.