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HAGIOLOGY (from Gr. iiyios, saint, Xb...

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Originally appearing in Volume V12, Page 817 of the 1911 Encyclopedia Britannica.
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HAGIOLOGY (from Gr. iiyios, See also:saint, Xbyos, discourse)  , that See also:branch of the See also:historical sciences which is concerned with the lives of the See also:saints . If See also:hagiology be considered merely in the sense in which the See also:term has come to be understood in the later stages of its development, i.e. the See also:critical study of hagiographic remains, there would be no such See also:science before the 17th See also:century . But the bases of hagiology may fairly be said to have been laid at the See also:time when hagiographic documents, hitherto dispersed, were first brought together into collections . The See also:oldest collection of this See also:kind, the rvvaywyi7 rw' apxaims uaprvpiwv of See also:Eusebius, to which the author refers in several passages in his writings (Hist . Eccl., v. proem 2; v . 20, 5), and which has See also:left more than one trace in See also:Christian literature, is unfortunately lost in its entirety . The Martyrs of See also:Palestine, as also the writings of See also:Theodoret, See also:Palladius and others, on the origins of the monastic See also:life, and, similarly, the Dialogues of St See also:Gregory (See also:Pope Gregory I.), belong to the See also:category of See also:sources rather than to that of hagiologic collections . The In gloria martyrum and In gloria confessorum of Gregory of See also:Tours are valuable for the sources used in their compilation . The most important collections are those which comprise the Acts of the Martyrs and the lives of saints, arranged in the See also:order of the See also:calendar . In the See also:Greek See also:Church these are called menologies (from Gr. iaily, See also:month, X6yor, discourse), and their existence can be traced back with certainty to the 9th century (See also:Theodore of Studium, Epist. i . 2) . One of them, the menology of Metaphrastes, compiled in the second See also:half of the loth century, enjoyed a universal See also:vogue (see SYMEON METAPIItASTES) .

The corresponding See also:

works in the Western Church are the passionaries or legendaries, varieties of which are dispersed in See also:libraries and have not been studied collectively . They generally draw from a See also:common source, the See also:Roman legendary, and the lives of the See also:local saints, i.e. those specially honoured in a church, a See also:province or a See also:country . One of the best known is the See also:Austrian legendary (De magno legendario Austriaco in the Analecta Bollandiana, xvii . 24-264) . From the menologies and legendaries various compilations were made: in the Greek Church, the Synaxaria (see See also:SYNAXARIUM); in the Western Church, abridgments and extracts such as the See also:Speculum historiale of See also:Vincent de See also:Beauvais; the Legenda aurea of Jacobus de Voragine; the Sanctorale of See also:Bernard See also:Guy [ d . 1331 1 (see L . See also:Delisle, See also:Notice sur See also:les manuscrits de Bernard Guy, See also:Paris, 1879); the Sanctilogium of See also:John of See also:Tynemouth (c . 1366), utilized by John See also:Capgrave, and published in 1516 under the name of Nova legenda Angliae (new edition by C . Horstman, See also:Oxford, Igor); and the Catalogus sanctorum of Petrus de Natalibus (c . 1375), published at See also:Vicenza in 1493, and many times reprinted . The Sanctuarium of B . Mombritius, published at See also:Milan about 1480, is particularly valuable because it gives a faithful See also:reproduction of the See also:ancient texts according to the See also:manuscripts .

One of the most zealous collectors of lives of saints was John Gielemans of See also:

Brabant (d . 1487), whose See also:work is of See also:great value (See also:Bollandists, De codicibus hagiographicis lohannis Gielemans, See also:Brussels, 1895), and with him must be associated Anton Geens, or Gentius, of Groenendael, who died in 1543 (Analecta Bollandiana, vi . 31-34) Hagiology entered on a new development with the publication of the Sanctorum priscorum patrum vitae (See also:Venice and See also:Rome, 1551–1560) of Aloysius Lipomanus (Lippomano), See also:bishop of See also:Verona . As a result of the co-operation of humanist scholars a great number of Greek hagiographic texts became for the first time accessible to the See also:West in a Latin See also:translation . The Carthusian, See also:Laurentius Surius, carried on the work of Lippomano, completed it, and arranged the materials strictly in the order of the calendar (De probatis sanctorum historiis, See also:Cologne, 157o-1575) . What prevents the work of Surius from being regarded as an improvement upon Lippomano's is that Surius thought it necessary to retouch the See also:style of those documents which appeared to him badly written, without troubling himself about the consequent loss of their documentary value . The actual founder of hagiologic See also:criticism was the Flemish Jesuit, Heribert Rosweyde (d . 1629), who, besides his important works on the martyrologies (see See also:MARTYROLOGY), published the celebrated collection of the Vitae patrum (See also:Antwerp, 1615), a veritable masterpiece for the time at which it appeared . It was he, too, who conceived the See also:plan of a great collection of lives of saints, compiled from the manuscripts and augmented with notes, from which resulted the collection of the Acta sanctorum (see BOLLANDISTS) . This last enterprise gave rise to others of a similar See also:character but less extensive in See also:scope . Dom T . Ruinart collected the best Acta of the martyrs in his Acta martyrum sincera (Paris, 1689) .

Phoenix-squares

The various religious orders collected the Acta of their saints, often increasing the lists beyond measure . The best publication of this kind, the Acta sanctorum ordinis S . Benedicti (Paris, 1668–1701) of d'Achery and See also:

Mabillon, does not entirely See also:escape this reproach . Countries, provinces and dioceses also had their See also:special hagiographic collections, conceived according to various plans and executed with more or less historical sense . Of these, the most important collections are those of 0 . Caietanus, Vitae sanctorum Siculorum (See also:Palermo, 1657); G . A . Lobineau, See also:Vie See also:des saints de Bretagne (See also:Rennes, 1725) ; and J . H . Ghesquiere, Acta sanctorum Belgii (Brussels and Tongerloo, 1783–1794) . The See also:principal lives of the See also:German saints are published in the Monumenta Germaniae, and a special See also:section of the Scriptores rerum Merovingicarum is devoted to the lives of the saints . For See also:Scotland and See also:Ireland mention must be made of T .

Messingham's Florilegium insulae sanctorum (Paris, 1624) ; I . Colgan's Acta sanctorum veteris et maioris Scotiae seu Hiberniae (See also:

Louvain, 1645–1647) ; John See also:Pinkerton's Vitae antiquae sanctorum . . . (See also:London, 1789, of which a revised and enlarged edition was published by W . M . See also:Metcalfe at See also:Paisley in 1889, under the See also:title of Lives of the Scottish Saints) ; W . J . See also:Rees's Lives of the Cambro-See also:British Saints (See also:Llandovery, 1853); Acta sanctorum Hiberniae (See also:Edinburgh, 1888); Whitley See also:Stokes's Lives of Saints from the See also:Book of See also:Lismore (Oxford, 189o) ; and J . O'Hanlon's Lives of the Irish Saints (See also:Dublin, 1875–1904) . Towards the 13th century See also:vernacular collections of lives of saints began to increase . This literature is more interesting from the linguistic than from the hagiologic point of view, and comes rather within the domain of the philologist . The hagiography of the Eastern and the Greek church also has been the subject of important publications .

The Greek texts are very much scattered . Of them, however, may be mentioned J . B . See also:

Malou's " Symeonis Metaphrastae See also:opera omnia " (Patrologia Graeca, 114, 115, 116) and Theophilos loannu, MvgµsYa dycoXoyuca (Venice, 1884) . For See also:Syriac, there are S . E . See also:Assemani's Acta sanctorum martyrum orientalium (Rome, 1748) and P . Bedjan's Acta martyrum et sanctorum (Paris, 1890–1897); for Armenian, the acts of martyrs and lives of saints, published in two volumes by the Mechitharist community of Venice in 1874; for Coptic, Hyvernat's Les Actes des martyrs de l'Egypte (Paris, 1886) ; for Ethiopian, K . See also:Conti See also:Rossini's Scriptores Aethiopici, vitae sanctorum (Paris, 1904 seq.); and for Georgian, Sabinin's See also:Paradise of the Georgian Church (St See also:Petersburg, . 1882) . In addition to the principal collections must be mentioned the innumerable works in which the hagiographic texts have been subjected to detailed critical study . To realize the See also:present See also:state of hagiology, the Bibliotheca hagiographica, both Latin and Greek, published by the Bollandists, and the Bulletin hagiographique, which appears in each number of the A nalecta Bollandiana (see BOLLANDISTS), must be consulted .

Thanks to the combined efforts of a great number of scholars, the See also:

classification of the hagiographic texts has in See also:recent years made notable progress . The criticism of the sources, the study of See also:literary styles, and the knowledge of local See also:history now render it easier to discriminate in this literature between what is really historical and what is merely the invention of the See also:genius of the See also:people or of the See also:imagination of pious writers (see H . Delehaye, Les Legendes hagiographiques, 2nd ed., pp . 121-141, Brussels, 1906) . " Though the lives of saints," says a recent historian, " are filled with miracles and incredible stories, they See also:form a See also:rich mine of See also:information concerning the life and customs of the people . Some of them are ` memorials of the best men of the time written by the best scholars of the time,' " (C . See also:Gross, The Sources and Literature of See also:English History, p . 34, London, 1900) . (H .

End of Article: HAGIOLOGY (from Gr. iiyios, saint, Xbyos, discourse)
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