Golden Legend

The book sought to compile traditional lore about saints venerated at the time of its compilation, ordered according to their feast days. 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.[9]

Each chapter typically begins with an etymology for the saint's name, "often entirely fanciful".[10] An example (in Caxton's translation) shows his method:

Silvester is said of sile or sol which is light, and of terra the earth, as who saith the light of the earth, that is of the church. Or Silvester is said of silvas and of trahens, that is to say he was drawing wild men and hard unto the faith. Or as it is said in glossario, 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.[11]

As a Latin author, Jacobus de Voragine must have known that Silvester, 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 lexicographers would consider quite wide of the mark. Even the "correct" explanations (silvas, "forest", and the mention of green boughs) are used as the basis for an allegorical 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 Isidore of Seville's Etymologiae, in which linguistically accurate derivations are set out beside allegorical and figurative explanations.

Jacobus de Voragine then moves on to the saint's life, compiled with reference to the readings from the Roman Catholic Church's liturgy commemorating that saint; then embellishes the biography with supernatural tales of incidents involving the saint's life.

Medieval view of Muhammad

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 Lombards in Europe leading up to the 7th century when the story of Muhammad begins.[12] 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 interventions of a renegade Nestorian monk named Sergius.[13] The chapter conveys the medieval Christian understanding of the beliefs of Saracens and other Muslims. It may be because of this long history that early copies of the entire work were sometimes referred to as Historia Lombardica.[14]

Excerpt from the manuscript "Heiliglevens in het Middelnederlands". A 15th-century copy from the second part of the Legenda Aurea.[15]

The life of St. Barbara, a virgin who turned to Christianity against the will of her pagan father, is mostly known from the Golden Legend.[17] The Walters Art Museum.

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 Historia Ecclesiastica by Eusebius, Tripartite History by Cassiodorus, and Historia scholastica by Petrus Comestor.[18]

However, scholars have also identified other sources which Jacobus did not himself credit. A substantial portion of Jacobus' text was drawn from two epitomes of collected lives of the saints, both also arranged in the order of the liturgical year, written by members of his Dominican order: one is Jean de Mailly's lengthy Abbreviatio in gestis et miraculis sanctorum (Summary of the Deeds and Miracles of the Saints) and the other is Bartholomew of Trent's Epilogum in gesta sanctorum (Afterword on the Deeds of the Saints).[19] The many extended parallels to text found in Vincent de Beauvais' Speculum historiale, 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.[20] More than 130 more distant sources have been identified for the tales related of the saints in the Golden Legend, few of which have a nucleus in the New Testament itself; these hagiographic sources include apocryphal texts such as the Gospel of Nicodemus, and the histories of Gregory of Tours and John Cassian. 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 Saint Peter in a vision that enables him to exorcise a dragon:

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 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.
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 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.[21]

Jacobus describes the story of Saint Margaret of Antioch surviving being swallowed by a dragon as "apocryphal and not to be taken seriously" (trans. Ryan, 1.369).

Legenda Aurea, 1499

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 Jean de Mailly's work Summary of the Deeds and Miracles of the Saints, which The Golden Legend 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.[22]

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.[23] Today more than 1,000 original manuscripts have been found,[1] the earliest of which dates back to 1265.[24]

Editions and translations

Saints Primus and Felician, from a 14th-century manuscript of the Golden Legend

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 Frederick Startridge Ellis, and published in seven volumes. Jacobus de Voragine's original was translated into French around the same time by Téodor de Wyzewa. A modern English translation of the Golden Legend has been published by William Granger Ryan, ISBN 0-691-00153-7 and ISBN 0-691-00154-5 (2 volumes).

A modern translation of the Golden Legend is available from Fordham University's Medieval Sourcebook.[31]

• Piero della Francesca's The History of the True Cross
• William Caxton
• Pseudo-Abdias

• Hamer, Richard (1998). "Introduction". The Golden Legend: Selections. Penguin Books. ISBN 0140446486.
• Reames, Sherry L. (1985). The Legenda Aurea: A Reexamination of Its Paradoxical History. Univ of Wisconsin Press. ISBN 0299101509 – via GoogleBooks.

• Media related to Golden Legend at Wikimedia Commons
• Golden Legend Hathi Trust
• The Golden Legend — William Caxton's Middle English version (not quite complete).
• Works related to The Golden Legend at Wikisource, William Caxton's text with missing page from St. Paul supplied.
• Herbermann, Charles, ed. (1913). "Legends of the Saints" . Catholic Encyclopedia. New York: Robert Appleton Company.
• Illustrations of The Golden Legend from the HM 3027 manuscript of Legenda Aurea from the Huntington Library Archived 28 September 2011 at the Wayback Machine
• William Caxton's version (complete)