The Lives of the Saints, Volume 1 (of 16). Baring-Gould Sabine
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The Lives of the Saints, Volume 1 (of 16)
The Lives of the Saints, which I have begun, is an undertaking, of whose difficulty few can have any idea. Let it be remembered, that there were Saints in every century, for eighteen hundred years; that their Acts are interwoven with the profane history of their times, and that the history, not of one nation only, but of almost every nation under the sun; that the records of these lives are sometimes fragmentary, sometimes mere hints to be culled out of secular history; that authentic records have sometimes suffered interpolation, and that some records are forgeries; that the profane history with which the lives of the Saints is mixed up is often dark and hard to be read; and then some idea may be formed of the difficulty of this undertaking.
After having had to free the Acts of a martyr from a late accretion of fable, and to decide whether the passion took place under – say Decius or Diocletian, Claudius the Elder, or Claudius the younger, – the writer of a hagiology is hurried into Byzantine politics, and has to collect the thread of a saintly confessor's life from the tangle of political and ecclesiastical intrigue, in that chaotic period when emperors rose and fell, and patriarchs succeeded each other with bewildering rapidity. And thence he is, by a step, landed in the romance world of Irish hagiology, where the footing is as insecure as on the dark bogs of the Emerald Isle. Thence he strides into the midst of the wreck of Charlemagne's empire, to gather among the splinters of history a few poor mean notices of those holy ones living then, whose names have survived, but whose acts are all but lost. And then the scene changes, and he treads the cool cloister of a mediæval abbey, to glean materials for a memoir of some peaceful recluse, which may reflect the crystalline purity of the life without being wholly colourless of incident.
And then, maybe, he has to stand in the glare of the great conflagration of the sixteenth century, and mark some pure soul passing unscathed through the fire, like the lamp in Abraham's vision.
That one man can do justice to this task is not to be expected. When Bellarmine heard of the undertaking of Rosweydus, he asked "What is this man's age? does he expect to live two hundred years?" But for the work of the Bollandists, it would have been an impossibility for me to undertake this task. But even with this great storehouse open, the work to be got through is enormous. Bollandus began January with two folios in double columns, close print, of 1200 pages each. As he and his coadjutors proceeded, fresh materials came in, and February occupies three volumes. May swelled into seven folios, September into eight, and October into ten. It was begun in 1643, and the fifty-seventh volume appeared in 1861.
The labour of reading, digesting, and selecting from this library is enormous. With so much material it is hard to decide what to omit, but such a decision must be made, for the two volumes of January have to be crushed into one, not a tenth of the size of one of Bollandus, and the ten volumes for October must suffer compression to an hundredth degree, so as to occupy the same dimensions. I had two courses open to me. One to give a brief outline, bare of incident, of the life of every Saint; the other to diminish the number of lives, and present them to the reader in greater fulness, and with some colour. I have adopted this latter course, but I have omitted no Saint of great historical interest. I have been compelled to put aside a great number of lesser known saintly religious, whose eventless lives flowed uniformly in prayer, vigil, and mortification.
In writing the lives of the Saints, I have used my discretion, also, in relating only those miracles which are most remarkable, either for being fairly well authenticated, or for their intrinsic beauty or quaintness, or because they are often represented in art, and are therefore of interest to the archæologist. That errors in judgment, and historical inaccuracies, have crept into this volume, and may find their way into those that succeed, is, I fear, inevitable. All I can promise is, that I have used my best endeavours to be accurate, having had recourse to all such modern critical works as have been accessible to me, for the determining of dates, and the estimation of authorities.
Believing that in some three thousand and six hundred memoirs of men, many of whose lives closely resembled each other, it would be impossible for me to avoid a monotony of style which would become as tedious to the reader as vexatious to myself, I have occasionally admitted the lives of certain Saints by other writers, thereby giving a little freshness to the book, where there could not fail otherwise to have been aridity; but I have, I believe, in no case, inserted a life by another pen, without verifying the authorities.
At the head of every article the authority for the life is stated, to which the reader is referred for fuller details. The editions of these authorities are not given, as it would have greatly extended the notices, and such information can readily be obtained from that invaluable guide to the historian of the Middle Ages, Potthast: Bibliotheca Historica Medii Ævi, Berlin, 1862; the second part of which is devoted to the Saints.
I have no wish that my work should be regarded as intended to supplant that of Alban Butler. My line is somewhat different from his. He confined his attention to the historical outlines of the saintly lives, and he rarely filled them in with anecdote. Yet it is the little details of a man's life that give it character, and impress themselves on the memory. People forget the age and parentage of S. Gertrude, but they remember the mouse running up her staff.
A priest of the Anglican Church, I have undertaken to write a book which I hope and trust will be welcome to Roman and Anglican Catholics, alike. It would have been unseemly to have carried prejudice, impertinent to have obtruded sectarianism, into a work like this. I have been called to tread holy ground, and kneel in the midst of the great company of the blessed; and the only fitting attitude of the mind for such a place, and such society, is reverence. In reading the miracles recorded of the Saints, of which the number is infinite, the proper spirit to observe is, not doubt, but discrimination. Because much is certainly apocryphal in these accounts, we must not therefore reject what may be true. The present age, in its vehement naturalism, places itself, as it were, outside of the circle of spiritual phenomena, and is as likely to deny the supernatural agency in a marvel, as a mediæval was liable to attribute a natural phenomenon to spiritual causes. In such cases we must consider the evidence and its worth or worthlessness. It may be that, in God's dealings with men, at a time when natural means of cure were unattainable, the supernatural should abound, but that when the science of medicine became perfected, and the natural was rendered available to all, the supernatural should, to some extent, at least, be withdrawn.
Of the Martyrologies referred to, it may be as well to mention the dates of the most important. That of Ado is of the ninth century, Bede's of the eighth;1 there are several bearing the name of S. Jerome, which differ from one another, they are forms of the ancient Roman Martyrology. The Martyrology of Notker (D. 912), of Rabanus Maurus (D. 856), of Usuardus (875), of Wandalbert (circ. 881). The general catalogue of the Saints by Ferrarius was published in 1625, the Martyrology of Maurolycus was composed in 1450, and published 1568. The modern Roman Martyrology is based on that of Usuardus. It is impossible, in the limited space available for a preface, to say all that is necessary on the various Kalendars, and Martyrologies, that exist, also on the mode in which some of the Saints have received apotheosis. Comparatively few Saints have received formal canonization at Rome; popular veneration was regarded as sufficient in the mediæval period, before order and system were introduced; thus there are many obscure Saints, famous in their own localities, and perhaps entered in the kalendar of the diocese, whose claims to their title have never been authoritatively inquired into, and decided upon. There is also great confusion in the monastic kalendars in appropriating titles to those commemorated; here a holy one is called "the Venerable," there "the Blessed," and in another "Saint." With regard also to the estimation of authorities, the notes of genuineness of the Acts of the martyrs, the tests whereby apocryphal lives and interpolations may be detected, I should have been glad to have been able to make observations. But this is a matter which there is not space to enter upon here.
The author cannot dismiss the work without expressing a hope that it may be found to meet a want which he believes has long been felt; for English literature is sadly deficient in the department of hagiology.
Amartyrology means, properly, a list of witnesses.
This only exists in an interpolated condition.