The Cult of the Saints
from the Tenth through the Twelfth Centuries:
A Bibliography
Compiled by Thomas Head
Hunter College and the Graduate Center, CUNY
Contents:
1) General historical studies;
2) Hagiographic composition; 3)
Saintly patronage; 4) Pilgrimage
and relics; 5) Italy; 6) Iberia;
7) France and the Low Countries;
8) Germany; 9) England;
10) Celtic world; 11) Scandinavia;
12 ) Central Europe.
General historical studies.
On the development of Europe, its kingdoms, and its society after the
collapse of the Carolingian empire, see Jean-Pierre Poly and Eric Bournazel,
La mutation féodale. Xe-XIIe siècles (Nouvelle Clio,
16; Paris, 1980); Robert Fossier, L'Enfance de l'Europe (Xe-XIIe siècles).
Aspects économiques et sociaux, 2 vols. (Nouvelle Clio, 17;
Paris, 1982); Heinrich Fichtenau, Lebensordnung des 10. Jahrhunderts:
Studien über Denkart und Existenz im einstigen Karolingerreich
(Stuttgart, 1984); Il secolo de ferro: Mito e realtà del secolo
X, 2 vols. (Settimane di studio del Centro italiano di studi sull'alto
medioevo, 39; Spoleto, 1991); Elisabeth Magnou-Nortier (ed.), Pouvoirs
et libertés au temps des premiers capétiens (Maulevrier,
France: Hérault, 1992); Cinzio Violante and Johannes Fried (eds.),
Il secolo XI: Una svolta? (Annai dell'Istituto Storico Italo-Germanico,
Quaderno 35; Bologna: Il Mulino, 1993). For a searching reappraisal of
one of the dominant paradigms in these works, see Dominique Barthelemy,
"La Mutation féodale a-t-elle eu lieu?," Annales. E.
S. C. (1992), pp. 367-77, significantly expanded in "Qu'est ce-que
le servage, en France, au XIe siècle?" Revue historique,
287 (1992), pp. 235-84 and "Qu'est ce-que le chevalerie, en France
aus Xe et XIe siècles?" Revue historique, 290 (1993),
pp. 15-74. Two of the fundamental surveys have been translated into English:
Jean-Pierre Poly and Eric Bournazel, The Feudal Transformation, 900-1200,
trans. Caroline Higgitt (New York, 1991) and Heinrich Fichtenau, Living
in the Tenth Century: Mentalities and Social Orders, trans. Patrick
Geary (Chicago, 1991). Both have perceptive comments about saints and their
cults; the former also has an excellent bibliography. Also see the intriguing
essay of Karl Leyser, The Ascent of Latin Europe (Oxford, 1986).
Hagiographic composition.
On the composition of hagiography in this period, the work of Ludwig
Zoepf, Das Heiligen-Leben im 10. Jahrhundert (Leipzig, 1908) still
has worth. But see now Baudouin de Gaiffier, "Hagiographie et historiographie.
Quelques aspects du problème," in La storiografia altomedievale
(Settimane di studio del Centro italiano di studi sull'alto Medio Evo,
17; Spoleto, 1970), pp. 139-66; Pierre-André Sigal, "Histoire
et hagiographie: les Miracula aux XIe et XIIe siècles,"
Annales de Bretagne et des Pays de l'ouest, 87 (1980), pp. 237-57;
Pierre-André Sigal, "Le travail des hagiographes aux XIe et
XIIe siècles: Sources d'information et méthodes de rédaction,"
Francia, 15 (1987), pp. 149-182 and François Dolbeau, "Les
hagiographes au traveil: Collecte et traitement des documents écrits
(IXe-SIIe siècles)," in Manuscits hagiographiques et travail
des hagiographes, ed. Martin Heinzelmann (Sigmaringen, 1992), pp. 49-76.
Friedrich Prinz suggests some of the purposes of hagiography in "Hagiographische
Texte über Kult- und Wallfahrtsorte: Auftragsarbeit für kultpropaganda,
persönliche Motivation, Rolle der Mönche," Hagiographica,
1 (1994), pp. 17-42. Maurice Coens analyzes some of the more common topoi
found in the prologues to hagiographic works in "'Utriusque linguae
peritus.' En marge d'un prologue de Thierry de Saint-Trond," Analecta
Bollandiana, 76 (1958), pp. 118-50.
Saintly patronage.
My own approach to the cult of saints in the post-Carolingian period
is that outlined in Thomas Head, Hagiography and the Cult of Saints.
The Diocese of Orléans, 800-1200 (Cambridge, 1990). For differing
views on saintly patronage, see, for example, Pierre-André Sigal,
L'homme et le miracle dans la France médiévale (XIe-XIIe
siècle) (Paris, 1985); Benedicta Ward, Miracles and the Medieval
Mind. Theory, Record and Event, 1000-1215 (Philadelphia, 1982). And
the Marxist approach to saintly patronage originally charted by Bernhard
Töpfer in the 1950s remains of continuing interest; the key article
is translated into English as "The Cult of Relics and Pilgrimage in
Gurgundy and Aquitaine at the Time of the Monastic Reform," in Thomas
Head and Richard Landes (eds.), The Peace of God: Social Violence and
Religious Response in France Around the Year 1000 (Ithaca, NY: Cornell
University Press, 1992), pp. 41-57. Attempts to chart a "national"
patronage of the saints include Olivier Guillot, "Les saints des peuples
et des nations dans l'Occient des VIe-Xe s. Un aperçu d'ensemble
illustré par les cas des Francs en Gaule," 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),
pp. 205-52 and Colette Beaune, The Birth of an Ideology: Myths and Symbols
of Nation in Late Medieval France, trans Susan Ross Huston, ed. Fredric
Cheyette (Berkeley, 1991) [Note: this English translation, much revised,
is considered to supercede the French original]. Ursula Swinarski, Herrschen
mit den Heiligen. Kirchenbesuche, Pilgerfahrten und Heiligenverehrung früh-
und hoch-mittelalterlicher Herrscher (ca. 500-1200) (Bern, 1993) provides
a valuable collection of evidence on the relationship of noble lords to
saintly patrons.
One of the most distinctive aspects of saintly patronage is the genre
of chastisement story often repeated in miracle collections: Baudouin de
Gaiffier, "Les Revindications de biens dans quelques documents hagiographiques
du XIe siècle," Analecta Bollandiana, 50 (1932), pp.
123-38; Auguste Dumas, "La Notion de la propriété ecclésiastique
du IXe au XIe siècle," Revue d'histoire d'église
de France, 26 (1940), pp. 14-34; Pierre-André Sigal, "Un
aspect du culte des saints: le châtiment divin aux XIe et XIIe siècles,
d'après la littérature hagiographique du Midi du France,"
in M.-H. Vicaire, ed., La religion populaire en Languedoc du XIIIe à
la moitié du XIVe siècle (Cahiers du Fanjeaux, 11; Toulouse,
1976), pp. 49-59; Henri Platelle, "Crime et châtiment à
Marchiennes. Etude sur la conception et le fonctionnement de la justice
d'après les Miracles de sainte Rictrude (XIIIe s.)," Sacris
Erudiri, 24 (1978/79), pp. 156-202. Related to these stories were the
curses (often invoking saintly patronage) used by monastic communities:
Lester Little, "Formules monastiques de malédiction aux IXe
et Xe siècles," Revue Mabillon 58 (1975), pp. 377-99
and "La morphologie des malédictions monastiques," Annales.
Economies, sociétés, civilisations 34 (1979), pp. 43-60,
now expanded in Lester Little, Benedictine Maledictions: Liturgical
Cursing in Romanesque France (Ithaca, New York: Cornell University
Press, 1993). Monastic communities occasionally tried to coerce this form
of protection: Patrick Geary, "La coercition des saints dans la pratique
religieuse médiévale," in La culture populaire au
Moyen Age. Etudes présentés au Quatrième colloque
de l'Institut d'études médiévales de l'Université
de Montréal, 2-3 avril, 1977, ed. Pierre Boglioni (Montréal,
1979), pp. 145-61 and "L'humiliation des saints," Annales.
Economies, sociétés, civilisations 34 (1979), pp. 27-42,
both now translated in Living with the Dead.
Pilgrimage and relics.
Generalities on Christian pilgrimage: Pierre André Sigal, Les
Marcheurs de Dieu. Pèlerinages et pèlerins au Moyen Age
(Paris, 1974); Jonathan Sumption, Pilgrimage. An Image of Mediaeval
Religion (Totowa, NJ, 1975); Raymond Oursel, Pèlerins au
Moyen Age. Les hommes, les chemins, les sanctuaires, second edition
(Paris, 1978); Jean Chélini and Henry Branthomme, Les chemins
de Dieu. Histoire des pèlerinages chrétiens des origines
à nos jours (Paris, 1982); Edmond-René Labande, "'Ad
limina': le pèlerin médiéval au terme de sa démarche,"
in Pierre Gallais and Yves-Jean Riou (eds.), Mélanges offerts
à René Crozet, 2 vols. (Poitiers, 1966), 1:283-91 and
"Pèlerinages et cultes des saints en Europe, jusqu'à
la première croisade," in Pellegrinaggi e culto dei santi
in Europa fino alla Ia crociata (Convegni del centro di studi sulla
spiritualità medievale, 4; Todi, 1963), pp. 332-7; Benedicta Ward,
Miracles and the Medieval Mind. Theory, Record and Event, 1000-1215
(Philadelphia, 1982); René Laurentin, Les routes de Dieu: Aux
sources de la religion populaire. Pèlerinages, sanctuaires, aparitions
(Paris, 1983); R. Stopani, Le vie di pellegrinaggio del Medioeveo. Gli
itinerari per Roma, Gerusalemme, Compostella (1991); Russell Barber,
Pilgrimages (1991); Norbert Ohler, The Medieval Traveller
(Woodbridge).
More specifically on relics and reliquaries: P. Sejourné, "Reliques,"
Dictionnaire de théologie catholique, vol. 13, pt. 2, cols.
2330-2365; Arnold Angenendt, Heilige und Reliquien: die Geschichte ihres
Kultes vom frühen Christentum bis zur Gegenwart (Munich, 1994);
Andre Grabar, Martyrium. Recherches sur le culte des reliques et l'art
chrétien antique, 2 vols. (Paris, 1946 and London, 1972); Marie
Madeleine Gauthier, Highways of the Faith: Relics and Reliquaries from
Jerusalem to Compostela, trans. J. A. Underwood (London, 1986); J.
Braun, Der christlichen Altar in seiner geschichtlichen entwicklung
(Munich, 1924) and De Reliquiare des christlichen Kultes und ihre Entwicklung
(Freiburg, 1940); Harald Keller, "Reliquien, in Architekturteilen
beigesetzt," in Beiträge zur Kunst des Mittelalters. Festschrift
für Hans Wentzel zum 60. Geburtstag (Berlin, 1975), pp. 105-114
and "Zur Entstehung der sakralen Vollskulptur in der ottonischen Zeit,"
in Festschrift für Hans Jantzen (Berlin, 1951), pp. 71-91.
Specifically on the cult of the true cross: Anatole Frolow, La Relique
de la vraie croix. Recherches sur le dévelopement d'un culte
(Archives de l'Orient Chrétien, 7; Paris, 1961) and Les reliquaires
de la vraie croix (Archives de l'Orient Chrétien, 8; Paris,
1965). On other Christological relics: Walter Berschin, Die Reichenauer
Heiligblut-Reliquie (Constance, 1988).
Some articles on pilgrimage routes: Esther Cohen, "Roads and Pilgrimage.
A Study in Economic Interaction," Studi Medievali, 21 (1980),
pp. 321-41; Raymond Oursel, "Chemins de transhumance, chemins de pèlerinage,"
Archeologia, 14 (1967); André Sors, "Chemins de pèlerinage
du Rouergue et du Quercy," Revue de Rouergue, 21 (1967), pp.
65-69; Robert-Henri Bautier, "Recherches sur les routes de l'Europe
médiévale," Bulletin philologique et historique du
comité des travaux historiques et scientifiques (1960), p. 105-107.
Some useful anthropological and comparative perspectives on pilgrimage:
Ernest Gellner, Saints of the Atlas (Chicago, 1969); Michael Gilsenan,
Saint and Sufi in Modern Egypt (Oxford, 1973); F. E. Peters, The
Hajj: The Muslim Pilgrimage to Mecca and the Holy Places (Princeton,
1994); M. N. Pearson, Pilgrimage to Mecca: The Indian Experience, 1600-1800
(New York, 1994); Surinder Bhardwaj, Hindu Places of Pilgrimage in India.
A Study in Cultural Geography (Berkeley, 1973); Victor Turner and Edith
Turner, Image and Pilgrimage in Christian Culture. Anthropological Perspectives
(New York, 1978); Stanley Tambiah, The Buddhist Saints of the Forest
and the Cult of Amulets. A Study in Charisma, Hagiography, Sectarianism,
and Millennial Buddhism (Cambridge, 1984); Alphonse Dupront, Du
sacré. Croisades et pèlerinages. Images et langages (Paris,
1987); John Eade and Michael Sallnow (eds.), Contesting the Sacred:
The Anthropology of Christian Pilgrimage (London, 1991); James Griffith,
Beliefs and Holy Places: A Spiritual Geography of the Pimeria Alta
(Tucson, 1992).
Italy.
A basic guide to the sources and scholarship in northern Italy can be
found in Paolo Golinelli, "Italia settentrionale, 1130-1220,"
in Hagiographies, ed. Guy Philippart (see above), pp. 125-54 as
well as in forthcoming essays in the same collection by Paolo Tomea and
Claudio Leonardi. Golinelli is himself the premiere scholar of saints cult
in northern Italy in the central middle ages. His works include: Culto
dei santi e vita cittadina a Reggio Emilia (secoli IX-XII) (Modena,
1980); Indiscreta Sanctitas: Studi sui rapporti tra culti, poteri e
società nel pieno medioevo (Rome, 1988); Città e culto
dei santi nel medioevo italiano (Biblioteca di storia urbana medievale,
4; Bologne: Editrice CLUEB, 1991). He has also recently provided an interesting
statement of the problem in an essay entitled "Antichi e nuovi culti
cittadini al sorgerre dei Comuni del nord-Italia," Hagiographica,
1 (1994), pp. 159-180. In addition to his work, see the essays in La
coscienza cittadina nei comuni Italliani del Duecento (Convegni del
Centro di studi sulla spiritualità medievale, 11; Todi, 1972) by
Raffaello Morghen, Alba Maria Orselli, Adriano Prandi, and Raoul Manselli;
Luigi Canetti, Gloriosa civitas. Culto dei santi e società cittadina
a Piacenza nel Medioevo (Cristianesimo antico e medievale, 4; Bologna,
1993); George Dameron, "The Cult of St. Minias and the Struggle for
Power in the Diocese of Florence, 1011-1018," Journal of Medieval
History, 13 (1987), pp. 125-141; Paolo Tomea, "L'agiografia melanese
nei secoli XI e XII," in Milando e il suo territorio in étà
communale (XI-XIII secolo) (Spoleto, 1987), pp. 623-87 and "Le
suggestioni dell'antico. Qualche riflessione sull'epistola proemiale del
De situ civitatis Mediolani e sulle sue fonti," Aevum,
63 (1989), pp. 172-185; Ireneo Daniele, "Le due leggende sull'invenzione
e traslazione del corpo di San Daniele Levita Matire Padovana," Atti
e memorie dell'Accademia Patavina di scienze lettere ed arti, 98 (1987):
81-114 and "Analisi critica delle due leggende sull'invenzione e la
translazione del corpo di San Daniele Levita, martire di Padova,"
Atti e memorie dell'Accademia patavina di scienze, lettere ed arti,
100 (1987-1989), pp. 25-44. Several studies of civic and episcopal patronage
in early medieval Italy continue to be relevant for this period: Alba Maria
Orselli, L'Idea e il culto del santo patrono cittadino nella letteratura
latina cristiana (Bologna: Zanichelli, 1965); 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); J. M. Sansterre, "Le monastere des
saints-Boniface-et-Alexis sur l'Aventin et l'expansion du christianisme
dans le cadre de la Renovatio Imperii Romanorum d'Otton III. Une revision,"
Revue Benedictine, 100 (1990), pp. 493-506; Peter Reid, Tenth-Century
Latinity: Rather of Verona (Los Angeles, 1981).
On southern Italy, see G. da Costa-Louillet, "Saints de Sicile
et d'Italie méridionale aux VIIe, IXe et Xe siècles,"
Byzantion, 29-30 (1959-60), pp. 89-173; Enrica Follieri, "Il
culto dei santi nell'Italia greca," in La chiesa Greca in Italia
dall'VIII al XVI secolo, 3 vols. (Italia Sacra, 20-21; Padua, 1973),
2:553-78; Oronzo Limone, "Agiografia latina nell'Italia meridionale,"
in La cultura in Italia fra Tardo Antico e Alto medioevo (Rome,
1981), pp. 755-69; Antonio Vuolo, Una testimonianza agiografica napoletana:
il "Libellus miraculorum s. Agnelli" (sec. X) (Naples, 1987)
and I "Libelli miraculorum" tra religiosià e politica
(Napoli, sec. IX-XII) (Parva hagiographica, 1; Naples, 1990); Oronzo
Limone (ed.), Santi monaci e santi eremiti: Alla ricerca di un modello
di perfezione nella letteratura dell'Apulia normanna (Galatina, 1988);
Salvatore Pricoco, "Un esempio di agrografia regionale: la Sicilia,"
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), pp. 319-76; P. Chiesa and François Dolbeau,
"Una traduzione amalfitana dell'XI secolo: la Vita latina di Sant'Epifanio,"
Studi medievali, third series, 30 (1989), pp. 909-951.
Iberia.
The two best introductions and overviews are: A. Torra Pérez,
Historia y hagiografía. Textos hagiographicos hispanos de los
siglos XI-XIII (Madrid, 1986) and Fernando Baños Vallejo, La
Hagiografía como género literario en la Edad media: tipologia
de doce vidas individuales castellanas (Oviedo, 1989).
The most important development in the cult of the saints in Iberia during
this period is the growth of the pilgrimage to Compostella. The bibliography
on the topic is truly enormous. A guide may be found in: Maryjane Dunn
and Linda Kay Davidson (eds.), The Pilgrimage to Santiago de Compostela:
A Comprehensive Bibliography (Garland Medieval Bibliograpies, 18; New
York, 1994). Key works include: Kurt Köster, Pilgerzeichen und
Pilgermuscheln von mittelalterlichen Santiagostrassen (Newmünster,
1983); R. A. Fletcher, St. James Catapult: The Life and Times of Diego
Gelmirez of Santiago de Compostella (Oxford, 1984); Alphonse Dupront,
et al. Saint-Jacques de Compostelle: La quête du sacré
(Paris, 1985); John Willaims and Alison Stones (eds)., The Codex Calixtinus
and the Shrine of St. James (Jakobus-Studien, 3; Tübingen, 1992);
William Melczer (trans.), The Pilgrim's Guide to Santiago de Compostella
(New York: Italica Press, 1993); Annie Shaver-Crandell and Paula Gerson,
with Alison Stones, The Pilgrim's Guide to Santiago de Compostela
(London, 1995).
France and the Low Countries.
For guidance to the literature, both primary and secondary, of the cults
of saints in France during this period, see the essays by Bonassie, Iogna-Prat,
Sigal, Head (together covering most of France south of the Loire) in the
first volume of Hagiographies. Histoire internationale de la littérature
hagiographique, latine et vernaculaire, en Occident, des origines à
1550, ed. Guy Philippart, 4 vols. (Turnhout: Brepols, 1994-present).
Essays in later volumes will cover central and northern France and the
low countries. Also of interest for general guidance are: Yves-Jean Riou,
"L'historiographie de la France de l'Ouest aux Xe et XIe siècles,"
and Robert-Henri Bautier, "L'historiographie en France aux Xe et XIe
siècles (France du Nord et de l'Est)," in La storiografia
altomedievale (Settimane di studio del Centro italiano di studi sull'alto
Medio Evo, 17; Spoleto, 1970), pp. 751-91 and pp. 793-850.
Some studies of particular regions, monasteries, pilgrimage sites, and
hagiographers include: F. Baix, "L'hagiographie à Stavelot-Malmédy,"
Revue Bénédictine, 65 (1950), pp. 120-65; Baodouin
de Gaiffier, "L'hagiographie dans le marquisat de Flandre et le duché
de Basse-Lotharingie au XIe siècle," in idem, Etudes
critiques d'hagiographie et d'iconologie (Subsidia hagiographica, 43;
Brussels, 1967), pp. 415-507; Jacques Dubois, Une sanctuaire monastique
au moyen âge: Saint-Fiacre-en-Brie (Paris, 1976); Dominique Iogna-Prat,
Agni Immaculati. Recherches sur les sources hagiographiques relatives
à Saint Maieul de Cluny, 954-994 (Paris, 1988); Thomas Head,
Hagiography and the Cult of Saints (cited above); Ienje van't Spijker,
Als door een speciaal stempel: traditie en vernieuwing in heiligenlevens
uit Noordwest-Frankrijk (1050-1150) (Hilversum: Verloren, 1990); Antonella
degl'Innocenti, L'opera agiografica di Marbodo di Rennes (Biblioteca
di medioeveo latino, 3; Spoleto, 1990). Also see some of the studies collected
in Thomas Head and Richard Landes (eds.), The Peace of God: Social Violence
and Religious Response in France Around the Year 1000 (Ithaca, NY:
Cornell University Press, 1992).
Germany.
General guidance to the cult of saints in Ottonian and Salian Germany
will be provided in an article by Friedrich Lotter to appear in Hagiographies,
ed. Guy Philippart (cited above). In the meantime, see W. Hug, Elemente
Biographie im Hochmittelalter. Untersuchungen zu Darstellungsform und Geschichtsbild
der viten vom Anfang der Ottonen- bis in die Anfänge der Stauferzeit
(Munich, 1957). Dieter von der Nahmer, Die lateinische Heiligenvita:
Eine Einführung in die lateinische Hagiographie (Darmstadt, 1994)
is a general introduction to hagiography with much of interest on German
sources. The best study of hagiography and the cult of saints in the Ottonian
empire is Patrick Corbet, Les saints ottoniens. Sainteté dynastique,
sainteté royale et sainteté féminine autour de l'an
mil (Sigmaringen, 1986). Others of interest include: Herbert Paulhart,
Die Lebensbeschreibung der Kaiserin Adelheid von Abt. Odilo von Cluny
(Mitteilungen des Instituts für östereichische Geschichtsforschung,
Ergänzungsband, 2.22; Graz, 1962); K. Babl, Emmeram von Regensburg.
Legende und Kult (Thurn und Taxis-Studien, 8; Kallmünz, 1973);
Theodor Klüppel, Reichenauer Hagiographie zwischen Walahfrid und
Berno (Sigmaringen, 1980); Hubert Glasser, Franz Brunhölzl, and
Sigmund Benker (eds.), Vita Corbiniani: Bischof Arbeo von Friesing und
die Lebensgeschichte des Hl. Korbinian (Munich, 1983); Roman Michalowski,
"Il culto dei santifondatori nei monasteri tedeschi dei secoli XI
e XII. Proposte di ricerca," in Sofia Boesch Gajano and Lucia Sebastiani,
(eds.), Culto dei santi, istituzioni e classi sociali in età
preindustriale (Collana di studi storici, 1; Aquila, 1984), pp. 105-40;
Thomas Vogtherr, Der König und der Heilige: Heinrich IV., der heilige
Remaklus und die Mönche des Doppelklosters Stablo-Malmedy (Munich,
1990); David Warner, "Henry II at Magdeburg; Kingship, Ritual and
the Cult of Saints," Early Medieval Europe, 3 (1994), pp. 135-66;
Christian Wildorf, "Rémarques sur la premiere Vie connue de
saint Adelphe de Metz el le pelerinage de Neuwiller-les-Saverne (X-XII
siècles)," Revue d'Alsace, 119 (1993), pp. 31-41; Gunther
Wolf, "Kaiserin Theophanu, die Ottonen und der Beginn der St. Nikolaus-Verehrung
in Mitteleuropa," in Kaiserin Theophanu. Prinzessin aus der fremde-des
Westreichs Grosse Kaiserin, ed. Gunther Wolf (Cologne, 1991), pp. 27-38;
Eva Irblich, (trans.), Die vitae sanctae Wiboradae: Ein Heiligen-Leben
des 10. Jahrhunderts als Zeitbild (St. Gall, 1970). Also see the works
on episcopal and royal hagiography from Ottonian and Salian Germany in
the next section.
England.
The following books continue to be useful: David Rollason, Saints
and Relics in Anglo-Saxon England (Oxford, 1989); Theodor Wolpers,
Die englische Heiligenlegende des Mittelalters (Tübingen, 1964);
Antonia Grandsen, Historical Writing in England, c. 550 to c. 1307
(London, 1974). Some studies of the involvement of monastic and episcopal
reformers in the cult of saints include Emma Mason, "Change and Continuity
in Eleventh-Century Mercia: The Experience of St. Wulfstan of Worcester,"
Anglo-Norman Studies, 8 (1986), pp. 154-176; M. Bundy and T. Graham,
"Dunstan as Hagiographical Subject or Osbern as Author? The Scribal
Portrait in an Early Copy of Osbern's Vita S. Dunstani," Gesta,
32 (1993), pp. 83-96. On the transition from Anglo-Saxon to Anglo-Norman
in England, see Susan Ridyard, "Condigna veneratio: Post-Conquest
Attitudes to the Saints of the Anglo-Saxons," Anglo-Norman Studies,
9 (1987), pp. 179-206 and David Townsend, "Anglo-Latin Hagiography
and the Norman Transition," Exemplaria, 3 (1991), pp. 385-433.
For some shrewd comments on the changing fortune of relic shrines in Anglo-Norman
England, see Denis Bethell's brief introduction to "The Miracles of
St. Ithamar," Analecta Bollandiana, 89 (1971), 421-37. Ronald
Finucane, Miracles and Pilgrims: Popular Beliefs in Medieval England
(Totowa, N. J., 1977) treats pilgrimage and cults in England after the
Conquest. Susan Ridyard, The Royal Saints of Anglo-Saxon England
(Cambridge, 1988) studies the development of several crucial cults of royal
saints, again primarily after the Conquest.
The Celtic world.
On differing practices of the cult of relics and saints' shrines in
the Celtic world, see Wendy Davies, "Property Rights and Property
Claims in Welsh vitae of the Eleventh Century," in Evelyne
Patlagean and Pierre Riché, eds., Hagiographies, cultures, et
sociétés. IVe-XIIe siècles (Paris, 1981), pp.
515-33; Charles Doherty, "Some Aspects of Hagiography as a Source
for Irish Economic History," Peritia, 1 (1982), pp. 300-28;
Charles Doherty, "The Use of Relics in Early Ireland," in Irland
und Europa. Die Kirche im Frühmittelalter / Ireland and Europe. The
Early Church, ed. Próinséas Ní Chatháin
and Michael Richter. 2 vols. (Stuttgart, 1984), 2:89-104; A. T. Lucas,
"The Social Role of Relics and Reliquaries in Ancient Ireland,"
Journal of the Royal Society of Antiquaries of Ireland, 116 (1986),
pp. 5-37; Julia Smith, "Oral and Written: Saints, Miracles, and Relics
in Brittany, c. 850-1250," Speculum 65 (1990), pp. 309-43.
Scandinavia.
The best summary treatment of the conversion of Scandinvia is Birgit
Sawyer, Peter Sawyer, and Ian Wood (eds.), The Christianization of Scandinavia
(Alingsaas, 1987), although one should also consult the marvelous wok on
Icelans, Dag Strömbäck, The Conversion of Iceland (London,
1975). On more specific aspects see Fridtjov Birkeli, "The Earliest
Missionary Activities From England to Norway," Nottingham Mediaeval
Studies, 15 (1971), pp. 27-37; Theodore Andersson, "The Conversion
of Norway According to Oddr Snorrason and Snorri Sturluson," Medieval
Scandinavia, 10 (1977), pp. 83-95; Peter Sawyer, "Ethelred II,
Olaf Tryggvason, and the Conversion of Norway," Scandinavian Studies,
59 (1987), pp. 299-307. The earliest native Scandinavians to be honored
as saints were kings: Erich Hoffmann, Die Heiligen Könige bei den
Angelsachsen und den skandinavischen Völkern. Königsheiliger
und Königshaus (Quellen und Forschungen zur Geschichte Schleswig-Holsteins,
69; Neumünster, 1975); Bruce Dickins, "The Cult of S. Olave in
the British Isles," Saga-Book of the Viking Society, 12 (1939),
pp. 53-80; Tore Nyberg, "St Knud and St Knud's Church," in Hagiography
and Medieval Literature. A Symposium (Odense, 1981), pp. 100-10; Peter
Sawyer, "Ethelred II, Olaf Tryggvason, and the Conversion of Norway,"
Scandinavian Studies, 59 (1987), pp. 299-307. On the relationship
of pagan and Christian cult places, see H.-E. Lidén, W. Holmqvist,
and O. Olsen, "From Pagan Sanctuary to Christian Church. The Excavation
of Maere Church in TrÒndelag," Norwegian Archaeological
Review, 2 (1969), pp. 3-32 and Olaf Olsen, "Is There a Relationship
between Pagan and Christian Places of Worship in Scandinavia?" in
The Anglo-Saxon Church. Papers . . . In Honour of Dr. H. M. Taylor,
ed. L. A. S. Butler and R. K. Morris (Council for British Archaeology Reserach
Report, 60; London, 1986), pp. 126-30. On pagan survivals, see Kristian
Hald, "The Cult of Odin in Danish Place-Names," in Arthur Brown
and Peter Foote (eds.), Early English and Norse Studies Presented to
Hugh Smith (London, 1963), pp. 99-109.
Central Europe.
On the conversion of the Slavs, see Francis Dvornik, The Making of
Central and Eastern Europe (London, 1949) and A. P. Vlasto, The
Entry of the Slavs into Christendom (Cambridge, 1970). As in Scandanavia,
the earliest saints were missionaries and kings: Bujnoch, Josef, ed. and
trans., Zwischen Rom und Byzanz: Leben und Wirken der Slavenapostel
Kyrillos und Methodios (Graz, 1958); Dvornik, Francis, trans., Les
légends de Constantine et de Méthode vues de Byzance,
2nd ed. (Orono, Me., 1969); Eberhard Demm, Reformmönchtum und Slawenmission
im 12. Jahrhundert: wertsozilogischgeistesgeschichtliche Untersuchungen
zu den Viten Bischof Ottos von Bamberg (1970); Norman Ingham, "The
Sovereign as Martyr, East and West," Slavic and East European Journal,
17 (1973), 1-17; The Vita of Constantine and the Vita of Methodius,
trans. Marvin Kantor and Richard White (Michigan Slavic Materials, 13;
Ann Arbor, 1976); Frantisek Graus, "La sanctification du souverain
dans l'Europe centrale des Xe et XIe siècles," and Alexander
Gieysztor, "Saints d'implantation, saints de souche dans les pays
évangélisés de l'Europe du centre-est," in Evelyne
Patlagean and Pierre Riché, eds., Hagiographies, cultures, et
sociétés. IVe-XIIe siècles (Paris, 1981), pp.
559-572 and 573-84; Marvin Kantor, Medieval Slavic Lives of Saints and
Princes (Michigan Slavic Studies, 5; Ann Arbor, 1983); Gail Lenhoff,
The Martyred Princes Boris and Gleb: A Socio-Cultural Study of the Cult
and the Texts (UCLA Slavic Studies, 19; Columbus, OH: Slavica Publishers,
1989); György Györffi, King Saint Stephan of Hungary (Boulder
and New York, 1994).
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