The Cult of the Saints in the Late Roman Empire:
A Bibliography
Compiled by Thomas Head
Hunter College and the Graduate Center, CUNY
Contents:
1) General studies; 2) Christian
holy people and the cult of saints; 3) Non-Christian
holy people in late antiquity; 4) Martyrs
and their cults; 5) Burial in
late antiquity; 6) Pilgrimage
to the Holy Land; 7) Christianisation
of Roman society; 8) Regional
studies of the early cult of saints; 9) Latin
hagiographers of the late antiquity.
General studies.
Peter Brown, who practically invented the concept of the "late
antique" world, has also provided one of the most readable introductions
in The World of Late Antiquity, 150-750 (London, 1971). Another
excellent introduction is Averil Cameron, The Mediterranean World in
Late Antiquity, AD 395-600 (London, 1993). For historical background
on the development of the Mediterranean oikumene during antiquity,
consult F. E. Peters, The Harvest of Hellenism: A History of the Near
East from Alexander the Great to the Triumph of Christianity (New York,
1970). On political and institutional questions in the late antique Roman
Empire, see Chester Starr, The Roman Empire, 27 B.C.-A.D. 476: A Study
in Survival (Oxford, 1982) and A. H. M. Jones, The Later Roman Empire,
284-602: A Social, Economic, and Administrative Survey (Baltimore,
1986).
Christian
holy people and the cult of saints.
The pioneering work on the early Christian cult of saints was done by
Hippolyte Delehaye: "Les premiers libelli miraculorum," Analecta
Bollandiana, 29 (1910), pp. 427-34; Les passions des martyrs et
les genres littéraires (Brussels, 1921); "Les recueils
antiques de miracles des saints," Analecta Bollandiana, 43
(1925), pp. 5-85; Sanctus: Essai sur le culte des saints dans l'antiquité
(Subsidia hagiographica, 17; Brussels, 1927); "Loca sanctorum,"
Analecta Bollandiana, 48 (1930), pp. 5-64; L'Origine du culte
des martyrs, second edition (Subsidia hagiographica, 20; Brussels,
1933). The work retains much interest and importance, although some of
Delehaye's perspective is necessarily dated.
The most influential modern work on the origins of the cult of Christian
saints is that of Peter Brown, The Cult of the Saints. Its Rise and
Function in Latin Christianity (Chicago, 1981). There have, however,
been critical responses: see, in particular, Jacques Fontaine, "Le
culte des saints et ses implications sociologiques, réflexions sur
un récent essai de P. Brown," Analecta Bollandiana,
100 (1982), pp. 17-42 and Charles Pietri, "Les origines du culte des
martyrs (d'après un ouvrage récent)," Rivista di
archeologia cristiana, 60 (1984), pp. 293-319.
Similarly, the article which has cast the scholarly paradigm for the
study of late antique saints is Peter Brown, "The Rise and Function
of the Holy Man in Late Antiquity," in idem, Society and the Holy
in Late Antiquity (Chicago, 1982), pp. 103-52. In this case, be sure
to consult Brown's own ongoing reconsideration of his work in "The
Saint as Exemplar in Late Antiquity," in Saints and Virtues,
ed. John Hawley (Berkeley, 1987), pp. 3-14 and, even more fully, in "Arbiters
of the Holy: The Christian Holy Man in Late Antiquity," in idem, Authority
and the Sacred: Aspects of the Christianisation of the Roman World
(Cambridge, 1995), pp. 57-78.
Non-Christian
holy people in late antiquity.
The scholarly tradition of charting the origin of the cult of saints
in the cult of ancient heroes has largely been discredited. Two classic
statements are E. Lucius and G. Anrich, Die Anfänge des Heiligenkultes
in der christlichen Kirche (Tübingen, 1904) and P. Saintyves (E.
Nourry), Les saints successeurs des dieux (Paris, 1907). The later
work of Theodor Klauser has not entirely lost its value: "Vom Heroon
zur Märtyrbasilika. Neue archäologische Balkanfunde und ihre
Deuting," Kriegsvorträge der Rheinischen Friedrich-Wilhelms
Universität, Bonn, 62 (1942), pp. 275-91; Christlicher Märtyrkult,
heidnischer Heroenkult und spätjüdische Heiligenverehrung. Neue
Einsichten und seue Probleme (Arbeitsgemeninschaftr für Forschung
des Landes Nordrhein-Westfalen, Geisteswissenschaften, 91; Cologne, 1960)
(note: actually a brief lecture which occupies pp. 27-38). For more bibliography
on the "pagan origins" thesis see the annotated bibliography
in Wilson, Cult of the Saints, p. 325 ff.
Aline Rousselle has offered a powerful new interpretation of the continuities
and discontinuities between pagan and Christian means of access to the
sacred in Croire et guérir. La foi en Gaule dans l'Antiquité
tardive (Paris, 1990). Beside curing shrines, other areas of late antique
religious ritual serve as important background to the Christian practice
of the cult of saints: Annie Dubourdieu, Les origines et le développement
du culte des pénates à Rome (Collection de l'Ecole française
de Rome, 118; Rome, 1989); Roland Delmaire, Largesses sacrées
et 'Res Privata'. L''Aerarium' impérial et son administration du
IVe au VIe siècle (Collection de l'Ecole française de
Rome, 121; Rome, 1989). On the Roman ritual calendar, see Michel Meslin,
La Fête des Kalendes de janvier dans l'empire romain (Collection
Latomus, 115; Brussels, 1970), and for its continued power in a Christian
empire, Michele Salzman, On Roman Time: The Codex-Calendar of 354 and
the Rhythms of Urban Life in Late Antiquity (Berkeley, 1991).
A number of scholars have recently adapted Brown's idea of the "holy
man" for studying late antique paganism: Henri Crouzel, "L'Imitation
et la suite de Dieu et du Christ dans les premiers siècles chrétiens
ainsi que leurs sources gréco-romaines et hébraique,"
Jahrbuch für Antike und Christentum, 21 (1978), pp. 7-41; Garth
Fowden, "The Pagan Holy Man in Late Antique Society," Journal
of Hellenic Studies, 102 (1982), 33-59; Robert Kirschner, "The
Vocation of Holiness in Late Antiquity," Vigiliae Christianae,
38 (1984), pp. 105-24; Patricia Cox, Biography in Late Antiquity: A
Quest for the Holy Man (Berkeley: University of California Press, 1983);
Glen Bowersock, Fiction as History: Nero to Julian (Berkeley, 1994).
Pagan teachers and priests could act as arbiters of the sacred without
having personal reputations as "holy men": A. F. Norman, "Libanius:
The Teacher in an Age of Violence," in Libanios, ed. Georgios
Fatouros and Tilman Krischer (Wege der Forschung, 621; Darmstadt, 1983);
Richard Gordon, "The Veil of Power: Emperors, Sacrificers and Benefactors,"
in Pagan Priests, ed. M. Beard and J. North (Ithaca, NY, 1990).
On Jewish holy men and women of this period, see Martin Godman, "The
Roman State and the Jewish Patriarch in the Third Century," in The
Galilee in Late Antiquity, ed. Lee Levine (Cambridge, MA, 1992), pp.
127-59; Ross Kraemer, "Monastic Jewish Women in Greco-Roman Egypt:
Philo Judaeus on the Therapeutrides," Sisters and Workers in the
Middle Ages, eds. Judith Bennett, Elizabeth Clark, Jean O'Barr, B.
Anne Vilen, and Sarah Westphal-Wihl (Signs, 14.2; Winter, 1989;
published separately, Chicago, 1989), pp. 342-70.
For an interesting study of late antique attitudes on spiritual beings,
see Charles Pietri, "Saints et démons: L'héritage de
l'agiographie antique," in Santi e demoni nell'alto medioevo occidentale
(secoli V-XI), 2 vols. (Settimane di studio del centro italiano di
studi sull'alto medioevo, 36; Spoleto, 1989), 1:15-90.
Martyrs and their
cults.
The standard edition of the basic texts may be found in Acts of the
Christian Martyrs, ed. and trans. Herbert Musurillo (Oxford, 1972).
For further information on the texts, consult Timothy Barnes, "Pre-Decian
Acta Martyrum," Journal of Theological Studies, 19 (1968),
pp. 509-31 and Gary Bisbee, Pre Decian Acts of Martyrs and Commentarii
(Harvard Dissertations in Religion, 22; Philadelphia: Fortress Press).
W. H. C. Frend has provided a good contextual history in Martyrdom and
Persecution in the Early Church (Oxford, 1965). Theofried Baumeister
has collected a number of primary sources on the concept of martyrdom in
Genese und Entfaltung der altkirchlichen Theologie des Martyriums
(Traditio Christiana, 8; Bern: Peter Lang, 1991) [FT as Genese et evolution
de la théologie du martyre dans l'église ancienne (Traditio
Christiana, 8; Bern: Peter Lang, 1991)]. Paul-Albert Février has
considered the connection between martyrdom and sanctity in "Martyre
et sainteté," in Les fonctions des saints dans le monde
occidental, IIIe-XIIIe s. (Rome, 1991), pp. 51-80. Glen Bowersock's
Martyrdom and Rome (Cambridge, 1995) provides an intriguing meditation
on the concept in both its pagan and Christian contexts. On the parallel
tradition of martrydom in Donatist Christianity, see Paolo Mastandrea,
"Passioni di martiri donatisti (BHL 4473 e 5271)," Analecta
Bollandiana, 113 (1995), pp. 39-88. And note that the work of Hippoloyte
Delehaye discussed above remains crucial for an understanding both
of the passions of the early martyrs and the development of their cult.
Theodor Baumeister has explored the scriptural and antique backgrounds
to the early Christian concept of martyrdom in Die Anfänge der
Theologie des Martyriums (Münsterische Beiträge zum Theologie,
45; Münster: Aschendorff, 1980). On biblical themes in these texts,
see Victor Saxer, Bible et hagiographie: Textes et theme bibliques dans
les Actes des martyrs authentiques de prèmiers siècles
(Bern: Peter Lang, 1986); Marc van Uytfanghe, "La controverse biblique
et patristique autour du miracle et ses répercussions sur l'hagiographie
dans l'antiquité tardive et le haut moyen âge latin,"
in Hagiographie, cultures, et sociétés. IVe-XIIe siècles,
ed. Evelyne Patlagean and Pierre Riché (Paris, 1981), pp. 205-33;
Maureen Tilley, "Scripture as an Element of Social Control: Two Martyr
Stories of Christian North Africa," Harvard Theological Review,
83 (1990), pp. 383-97.
On the early cult accorded to martyrs' relics, see: André Grabar,
Martyrium. Recherches sur le culte des reliques et l'art chrétien
antique, 2 vols. (Paris, 1946 and London, 1972); Richard Krautheimer,
"Mensa, coemeterium, martyrium," Cahiers
archéologiques, 11 (1960), pp. 15-40; Bernhard Kötting,
Die frühchristliche Reliquienkult und die Bestattung im Kirchengebäude
(Cologne, 1965); Friedrich Deichmann, "Märtyrerbasilika, Martyrion,
Memoria und Altargrab," Mitteilungen des deutschen archaeologischen
Instituts, Römische Abteilung, 77 (1970), pp. 144-69; and, most
recently, the essays collected in Martyrium in Multidisciplinary Perspective
(Bibliotheca Ephemeridae theologicarum Lovanensium, 117; Leuven, 1995).
Victor Saxer provides a thorough listing and examination of the relevant
texts from North Africa in Morts, martyrs, reliques en Afrique chrétienne
aux premiers siècles. Les témoinages de Tertullien, Cyprien,
et Augustin à la lumière de l'archéologie africaine
(Théologie historique, 55; Paris, 1980). On the placement of relic
in the altar, the early work of Jean Gagé, "Membra Christi
et la dépostion des reliques sous l'autel," Revue archéologique,
fifth series, 29 (1929), pp. 137-53 remains of interest.
Studies of the Passion of Perpetua include: Thomas Heffernan,
"The Passion of Saints Perpetua and Felicitas and the Imitatio
Chrsiti," in Sacred Biography. Saints and Their Biographers
in the Middle Ages (Oxford, 1988), pp. 185-230; Brent Shaw, "The
Passion of Perpetua," Past and Present, 139 (1993), pp. 3-45.
Burial in Late
Antiquity.
A good introduction to the subject is provided in Michel Vovelle, "Les
attitudes devant la mort: Problèmes de méthode, approches,
et lectures différentes," Annales. E.S.C., 31 (1976),
pp. 120-32. For an interesting general consideration of funerary monuments,
see Howard Montagu Colvin, Architecture and the After Life (New
Haven, CT, 1991). On traditional Roman burial practices, see A.D. Nock,
"Cremation and Burial in the Roman Empire," Harvard Theological
Review, 25 (1932), pp. 321-59 and J.M.C. Toynbee, Death and Burial
in the Roman World (Ithaca NY, 1971), pp. 39-42. A thorough survey
and analysis of Christian practices may be found in several articles by
Paul-Albert Février: "Le culte des morts dans les communauté
chretiennes durant le IIIe siècle," Atti del IXo Congresso
internazionale di archeologia cristiana 2 vols. (Vatican City, 1977),
1:212-74; "La morte Chrétienne," in Segni e riti nella
chiesa altomedievale occidentale, 2 vols. (Settimane di studio del
Centro italiano di studi sull'alto medioevo, 33. Spoleto, 1987), pp. 880-942;
"La tombe chretienne et l'au-dela," Le temps chretien de la
fin de l'antiquite au moyen age iiie-xiiie siecle (Colloques internationaux
du Centre National de la Recherche Scientifique, 604; Paris, 1984), pp.
163-83.
The basic study of burial near the tombs of saints in early Christianity
is Yvette Duval, Auprès des saints, corps et âme: L'inhumation
"ad sanctos" dans la chrétienté d'Orient et d'Occident
du IIIe au VIIe siècle (Etudes Augustiniennes; Paris, 1988).
On the changes in burial practices following the Germanic migrations, see
Bailey Young, "Exemple aristocratique et mode funéraire dans
la Gaule mérovingienne," Annales. E. S. C., 41 (1986),
pp. 379-407; Michel Colardelle, Sépulture et traditions funéraires
du Ve au XIIIe siècle d'après J. C. dans les campagnes des
Alpes françaises du Nord (Drome, Isere, Savoie, Haute-Savoie)
(Grenoble, 1983); Jean-Charles Picard, Le souvenir des évêques.
Sépultures, listes épiscopales et culte des évêques
en Italie du Nord, des origines au Xe siècle (Rome, 1988); Raymond
Lantier, "Coutume funéraires dans le cimetière wisigothique
d'Estagel," in Hommages à Joseph Bidez et à Franz
Cumont (Brussels, n. d.), pp. 177-82.
For a collection of inscriptions from Christian sarcophagi referring
to burial customs and beliefs about the afterlife, see the article "Ad
sanctos" by Henri Leclercq in the Dictionnaire d'archéologie
chretienne et de liturgie and Gabriel Sanders, "Le tombe et l'éternité:
categories distincts où domains contigus? Le dossier épigraphique
latin de la Rome chrétienne," Le temps de la fin de l'antiquité
au moyen âge. IIIe-XIIIe siècles (Colloques internationaux
du CNRS, 64; Paris, 1984), pp. 185-218. Jean-Pierre Caillet has studied
mosaic epigraphy from the same period in L'Evergétisme monumental
chétien en Italie et à ses marges d'après l'épigraphie
des pavements de mosaique (IVe-VIIe s.) (Collection de l'Ecole française
de Rome, 175; Rome, 1993). On the ideological elements of Roman christian
sarcophagi, see Matthews, Western Aristocracies and Imperial Court,
A. D. 364-425 (Oxford, 1975), pp. 197-201. On the lack of continuities
around martyria and cemetaries in England, see Peter Salway, Roman
Britain (Oxford, 1981) pp. 731 ff. Also see pp. 695-713 on ancient
burial practices, cult, and the destruction of pagan sanctuaries.
Some studies of specific martyria include: Henry Chadwick, "St.
Peter and St. Paul in Rome: The Problems of the Memoria Apostolorum ad
Catacumbas," Journal of Theological Studies, new series 8 (1957),
pp. 31-52; Engelbert Kirschbaum, Die Graben der Apostelfursten: St Peter
und St Paul in Rom, third edition (Frankfurt, 1974; ET of first edition
as The Tombs of St. Peter and St. Paul [London, 1959]); Ludwig Hertling,
Die Romischen Katakomben und ihre Martyrer (Vienna, 1950; ET as
The Roman Catacombs and Their Martyrs [Milwaukee, 1957]); Jürgen
Horn, Studien zu den märtyrern des nördllichen Oberägypten,
2 vols. (Wiesbaden: Otto Harrassowitz, 1992); Gabriel Bertonnière,
The Cult of the Martyr Hippolytus on the Via Tiburtina (Oxford,
1985); Jurgen Christern, Das frühchristliche Pilgerheiligtum von
Tebessa (Wiesbaden: F. Steiner, 1976); Renée Colardelle, Grenoble
(Isère) aux premiers temps chrétiens: Saint-Laurent et ses
necopoles, second edition (Paris, 1992); Renate Pillinger, Das Martyrium
des Heiligen Dasius (Text, Übersetzung und Kommentar) (Vienna:
Osterreichische Akademie der Wissenschaften, 1988).
Pilgrimage
to the Holy Land.
A good introduction to early Christian pilgrimage, particularly to Jerusalem,
in the early church, see Henri Leclercq, "Pèlerinages,"
in DACL, 14:65-176. A full exposition of the sources may be found
in Bernhard Kötting, Peregrinatio religiosa. Wallfahrten in der
Antike und das Pilgerwesen in der alten Kirche (Münster, 1950).
But also see the revisionist interpretation of Joan Taylor, Christians
and the Holy Places: The Myth of Jewish-Christan Origins (New York,
1993). E. D. Hunt has examined Christian pilgrimage to the Holy Land in
Holy Land Pilgrimage in the Later Roman Empire (AD 312-460) (Oxford,
1982) and "Gaul and the Holy Land in the Early Fifth Century,"
in John Drinkwater and Hugh Elton (eds.), Fifth-Century Gaul: A Crisis
of Identity? (Cambridge, 1992), pp. 264-74. The most famous late antique
Roman pilgrim to Jerusalem was Egeria: Egeria's Travels to the Holy
Land, ed. and trans. John Wilkinson (Warminster, 1981). The most famous
relic to come out of the Holy Land was that of the true cross: on the development
of the tradition, which begins in this period, see Stephan Borgehammar,
How the Holy Cross Was Found: From Event to Medieval Legend, with an
Appendix of Texts (Bibliotheca theologiae practicae, 47; Stockholm,
1991).
More generally, see John Wilkinson, Jerusalem Pilgrims Before the
Crusades (Warminster, 1977); F. E. Peters, Jerusalem. The Holy City
in the Eyes of Chroniclers, Visitors, Pilgrims, and Prophets from the Days
of Abraham to the Beginnings of Modern Times (Princeton, 1985); Robert
Wilken, The Land Called Holy: Palestine in Christian History and Thought
(New Haven, 1992); F. E. Peters, The Distant Shrine: The Islamic
Centuries in Jerusalem (New York, 1993). Allison Elliott has studied
the impact of the pilgrimage motif on early Christian hagiography in Roads
to Paradise: Reading the Lives of the Early Saints (Hanover, NH, 1987).
The
Christianisation of Roman society.
Ewa Wipszycka, "La Christianisation de l'Egypte au IVe-Ve siècles,"
Aegyptus, 68 (1988), pp. 117-64. R. Lizzi, "Ambrose's Contemporaries
and the Christianisation of Northern Italy," Journal of Roman Studies,
80 (1990), pp. 156-73. Michelle Salzman, "The Evidence for the Conversion
of the Roman Empire," Historia, 42 (1993), pp. 362-78. Neil
McLynn, "Christian Controversy and Violence in the Fourth Century,"
Kodai, 3 (1992), pp. 15-44. David Hunt, "Christianising the
Roman Empire: The Evidence of the Code," in The Theodosian Code,
ed. Jill Harries and Ian Wood (London, 1993), pp. 143-58. S. Bradbury,
"Constantine and the Problem of Anti-Pagan Legislation in the Fourth
Century," Classical Philology, 89 (1994), pp. 120-39. Ramsay
MacMullen, Changes in the Roman Empire: Essays in the Ordinary (Princeton,
1990). F. Paschoud, "L'Intolerance chrétienne vue et jugée
par les païens," Cristianesimo nella Storia, 11 (1990),
pp. 545-77.
Regional
studies of the early cult of saints.
A collection of regional studies may be found in: Jean-Charles Picard
and Yvette Duval (eds.), L'Inhumation privilégiée du IVe
au VIIIe siècle en Occident (Paris, 1986).
Rome: Charles Pietri, "'Concordia apostolorum et renovatio
urbis' (Culte des martyrs et propagande pontificale)," Mélanges
d'archéologie et d'histoire de l'Ecole française de Rome,
73 (1961), pp. 275-322 and Roma Christiana. Recherches sur l'Eglise
de Rome, son organisation, sa politique, son ideologie de Miltiade à
Sixte III (311-440) (Rome, 1976); Louis Reekmans, "L'implantation
monumentale chrétienne dans la zone suburbaine de Rome du IVe au
IXe siècle," Rivista di archeologia cristiana, 44 (1968),
pp. 173-207. More specifically on the cult of Peter, see Paul-Albert Février,
"Natale Petri cathedra," Comptes rendus de l'Académie
d'Inscriptions et Belles Lettres (1977), pp. 514-31.
Italy: Alba Maria Orselli, L'Idea e il culto del santo patrono
cittadino nella letteratura latina cristiana (Bologna: Zanichelli,
1965); A. P. Billanovich, "Appunti di agiografia aquleiense,"
Rivista di storia della chiesa in Italia, 30 (1976), pp. 5-24; Jean-Charles
Picard, Le souvenir des évêques. Sépultures, listes
épiscopales et culte des évêques en Italie du Nord,
des origines au Xe siècle (Rome, 1988); Dieter Korol, Die
frühchristlichen Wandmalereien aus den Grabbauten in Cimitile/Nola
(Bonn, 1987); Salvatore Pricoco (ed.), Storia della Sicilia e tradizione
agiografica nella tarda antichità (Catanzaro: Rubbettino, 1988);
Philippe Pergola, "Topographie chrétienne et archéologie
de l'Antiquité tardive et du haut Moyen Age. Le cas de la Corse,"
Mélanges de l'Ecole française de Rome, Moyen Age,
103 (1991), pp. 865-7; La Calabre de la fin de l'antiquité au
Moyen Age published as Mélanges de l'Ecole française
de Rome, Moyen Age, 103.2 (1991).
North Africa: Good general background on social and religious
history may be found in André Berthier, La Numidie: Rome et le
Maghreb (Paris: Picard, 1981) and in the essays collected in L'Afrique
dans l'occident romain (Ier siècle av. J.-C.-IVe siècle ap.
J-C.) (Collection de l'Ecole française de Rome, 134; Rome, 1990).
On martyr cults: Paul-Albert Février, "Le culte des martyrs
en Afrique et ses plus anciens monuments," in Corsi di cultura
sull'arte ravennate e bizantina, Ravenna, 1970 (Faenza, 1970), pp.
191-195; Paul-Albert Février, "Aux Origines du christianisme
en Maurétanie césarienne," Mélanges d'archéologie
et d'histoire de l'Ecole française de Rome, 98 (1986), pp. 767-809;
Yvette Duval, Loca Sanctorum Africae: Le culte des martyrs en Afrique
du IVe au VIIIe s., 2 vols. (Collection de l'Ecole française
de Rome, 82; Rome, 1982). Also see the work on Donatist martyrs mentioned
above.
Near East: J. Lassus, Sanctuaires chrétiens de Syrie:
essai sur la genèse, la forme et l'usage liturgique des édifices
du culte chrétien en Syrie du IIIe siècle à la conquête
arabe (Paris, 1947); Renate Pillinger, Das Martyrium des Heiligen
Dasius (Text, Übersetzung und Kommentar) (Vienna: Österreichische
Akademie der Wissenschaften, 1988); Julia Seiber, The Urban Saint in
Early Byzantine Social History (Oxford: British Archaeological Reports,
1977).
Gaul: E. Catherine Dunn, The Gallican Saint's Life and the
Late Roman Dramatic Tradition (Washington, DC, 1989); Luce Pietri,
La ville de Tours du IVe au VIe siècle: Naissance d'une cité
chrétienne (Rome, 1983); Aline Rousselle, Croire et guérir.
La foi en Gaule dans l'Antiquité tardive (Paris, 1990); Pierre
Bonnaissie, "L'éveque, le peuple et les sénateurs: scènes
de la vie à Cahors, d'après la Vita Ambrosii," Annales
du Midi, 102 (1990), 209-18; Paul-Albert Février, "Les
Saint évêques de la fin de l'Antiquité et du haut Moyen
Age dans le Sud-Est de la Gaule," Mémoires de l'Académie
de Vaucluse, seventh series, 6 (1985); Jacques Fontaine, "Victrice
de Rouen et les origines du monachisme dans l'ouest de la Gaule (IVe-VIe
siècles)," in Aspects du monachisme en Normandie (IVe-XVIIIe
siècles), ed. Lucien Musset (Paris, 1982), pp. 9-30; N. Gussne,
"Adventus-Zeremoniell und translation von Reliquien: Victricius von
Rouen De laude sanctorum," Frühmitteralterliche studien,
10 (1976), pp. 125-33.
Latin hagiographers
of the late antiquity.
Walter Berschin has provided a general survey in Biographie und Epochenstil
im lateinischen Mittelalter, I: Von der Passio Perpetuae zu den Dialogi
gregors des Grossen (Quellen und Untersuchungen zur lateinischen Philologie
des Mittelalters, 8; Stuttgart: A. Hiersemann, 1986). For a concise summary
of the period, try Claudio Leonardi, "I modelli dell'agiografia latina
dall'epoca antica al Medioevo," in Passaggio dal mondo antico al
Medioevo: da Teodorico a Gregorio Magno (Atti dei Convegni Lincei,
45; Rome, 1980), pp. 435-76. The following collections contain varied studies
of patristic hagiography: L'agiografia latina nei secoli IV-VII
(Augustinianum, 24; Rome, 1984); Biografia e agiografia nella letteratura
cristiana antica e medievale, ed. Aldo Ceresa-Gastaldo (Pubblicazioni
dell'Istituto di Scienze Religiose in Trento, 15; Bologna: EDB, 1990).
Prudentius: The standard edition of his poetry, including the
Peristephanon, is by M. P. Cunningham, Aurelii Prudentii Clementis
Carmina (CCSL, 126; Turnhout, 1966). The standard English translation
is that by H. J. Thomson in the Loeb Classical Library (Prudentius,
2 vols. [Cambridge, MA, 1953]). There is a substantial older scholarly
literature on Prudentius, but no standard biographical or interpretive
work. Instead one should consult the remarkable group of recent Anglophone
studies of the poet: Anne-Marie Palmer, Prudentius on the Martyrs
(Oxford: Clarendon, 1989); Martha Malamud, A Poetics of Transformation:
Prudentius and Classical Mythology (Ithaca, NY: Cornell University
Press, 1989); Michael Roberts, Poems and the Cult of the Martyrs: The
Liber Peristephanon of Prudentius (Ann Arbor, MI: University of Michigan
Press, 1993); J. Petruccione, "The Portrait of St. Eulalia of Merida
in Prudentius' Peristephanon 3," Analecta Bollandiana,
108 (1990), pp. 81-104 and "The Martyr Death as Sacrifice; Prudentius,
Peristephanon, 4.9-72," Vigiliae Christianae, 49 (1995),
pp. 245-57.
Jerome: N. J. D. Kelly, Jerome: His Life, Writings, and Controversies
(London, 1975); E. Coleiro, "St. Jerome's Lives of the Hermits,"
Vigiliae Christianae, 11 (1957), pp. 161-78; Herbert Kech, Hagiographie
als christliche Unterhaltungsliteratur: Studien zum Phänomen des Erbaulichen
anhand der Mönchenviten des hl. Hieronymus (Göppingen: Kümmerle,
1977); Philip Rousseau, Ascetics, Authority and the Church in the Ages
of Jerome and Cassian (Oxford, 1978). Ambrose: Neil McLynn, Ambrose
of Milan: Church and Court in a Christian Capital (The Transformation
of the Classical Heritage, 22; Berkeley, CA, 1994); E. Dassmann, "Ambrosius
und die Märtyrer," Jahrbuch für Antike und Christentum,
18 (1975), pp. 49-68; Ilona Opelt, "Das Bienenwunder in der Ambrosiusbiographie
des Paulinus von Mailand," Vigiliae Christianae, 22 (1968),
pp. 38-44.
Augustine: Peter Brown, Augustine of Hippo: A Biography
(Berkeley and Los Angeles: University of California Press, 1967); D. P.
de Vooght, "Les miracles dans la vie de saint Augustin," Recherches
de théologie ancienne et médiévale, 11 (1939),
5-16; Brigitta Stoll, "Die Vita Augustini des Possidius als hagiographischer
Text," Zeitschrift für Kirchengeschichte, 102 (1991),
1-13.
Other studies of individual Latin hagiographers: Paulinus of
Nola: Joseph Lienhard, Paulinus of Nola and Early Western Monasticism
(Theophaneia, 28; Cologne: Peter Hanstein, 1977). Sulpicius Severus: Clare
Stancliffe, Saint Martin and His Hagiographer: History and Miracle in
Sulpicius Severus (Oxford, 1983). Caesarius of Arles: William Klingshirn,
Caesarius of Arles: The Making of a Christian Community in Late Antique
Gaul (Cambridge, 1993). Sidonius Apollinaris: C. E. Stevens, Sidonius
Apollinaris and His Age (Oxford, 1933).
On hagiography devoted to women, see Marie-Louise Portmann, Die
Darstellung der frau in der Geschichtsschreibung des früheren Mittelalters
(Basel, 1958); Elena Giannarelli, La tipologia femminile nella biografia
e nell'autobiografia cristiana del IVo secolo (Studi storici, 127;
Rome, 1980); Franca Consolino, "Modelli di santità femminile
nelle piu antiche passioni romane," Augustinianum, 24 (1984),
pp. 83-113; Joyce Salisbury, and R. Worrowicz, "The Life of Melania
the Younger: A Partial Reevaluation of the Manuscript Tradition,"
Manuscripta, 33 (1989), pp. 137-144.
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