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The Legends of St. Peter in Medieval Latin Hymns

Published online by Cambridge University Press:  29 July 2016

Joseph Szövérffy
Joseph Szövérffy*
Affiliation:
Irish Folklore Commission, University College, Dublin
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Extract

When in 1922 Clemens Blume published the fifty-fifth volume of the Analecta Hymnica, almost a hundred years of development in the field of Latin hymnology reached its final stage. Although the idea of collecting hymns was not an outcome of the growing interest in literature in the nineteenth century, the first extensive work in this field was not begun earlier than about the middle of that century. A study of the origins of this research and of certain aspects of the work in its earliest stages, while not to be attempted here, would be of great interest — and instructive as well; for it appears that many errors and many misconceptions of the subject go back directly to the lack of a methodical and scientific approach on the part of the earlier hymnologists.

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Articles
Information
Traditio , Volume 10 , 1954 , pp. 275 - 322
Copyright
Copyright © Fordham University Press 

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References

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35 Dreves, AH 3.16f. Dreves, ibid. 14-17, identifies Albert, prior of the Prague char treuse 1386-1392, with the author of the poems contained in a late-fourteenth-century MS of the Prague University library, and (103-168) publishes these poems as the work of Albertus Pragensis. See Autore, S. in DHGE 1 (Paris 1912) 1442 s.v. Albert (29). On Conrad, see Raby, , Christian-Latin Poetry 2 455.Google Scholar

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41 AH 4.142, 4.143.Google Scholar

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49 AH 18.12; 39.89.Google Scholar

50 Ibid. 24.197.Google Scholar

51 Ibid. 14b.245.Google Scholar

52 Ibid. 12.106.Google Scholar

53 Ibid. 19.126.Google Scholar

54 Ibid. 11.138.Google Scholar

55 Ibid. 37.214.Google Scholar

56 Ibid. 44.216.Google Scholar

57 Ibid. 37.252.Google Scholar

58 Ibid. 34.266.Google Scholar

59 Ibid. 12.230.Google Scholar

60 Ibid. 44.256.Google Scholar

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62 Ibid. 18.253.Google Scholar

63 Ibid. 13.41. Cf. Saintyves, P., En marge de la Légende dorée (Paris 1930) 143: St. Ansgarius’ vision.Google Scholar

64 AH 37.177; 42.162; 22.43.Google Scholar

65 Ibid. 18.37.Google Scholar

66 Ibid. 44.127.Google Scholar

67 Ibid. 34.191.Google Scholar

68 Ibid. 17.127.Google Scholar

69 Ibid. 7.180, 182; cf. 19.207, 208. On the title of AH 7, Prosarium Lemovicense, cf. Blume-Bannister, ibid. 53.vii.Google Scholar

70 Ibid. 43.254.Google Scholar

71 Ibid. 24.271.Google Scholar

72 Ibid. 28.174, 12.227. Of a sequence on Sts. Savinianus and Pontianus (AH 55.330f) Blume says: ‘Die Heimat … ist … Sens, wo Sabinianus … wirkte und zwar in der 2. Hälfte des dritten Jahrhunderts, während die Legende sie [Savinianus and Pontianus] zu Aposteljüngern stempelt.’ Savinianus seems to have had several legends, different from each other. One particular stage of development of his legends is thus described by Günter: ‘Um Troyes (St.-Savine) verehrte man einen hl. Savinianus— ohne Historia. Oder sollte seine Geschichte Verwandtes bereits geboten haben? Ich weiss nicht. Kurz, als St. Christophorus aus dem Osten kam,… entsprach er den Bedürfnissen derer von Troyes, und so stellt sich heute uns St. Savinianus in allen wesentlichen Zügen als das getreue Abbild des grossen Christoph dar: er stammt aus Samon, bekommt den glühenden Helm aufgestülpt, wird auf einem zwölf Ellen langen Rost — secundum staturam ejus — gebrannt, und im Feuer mit Öl überschüttet; der Kaiser stürzt zu Boden; der Heilige wird mit Pfeilen beschossen,… Savinianus ist bis ins kleinste der hl. Christophorus… Wann die Übertragung erfolgte, wird schwer zu sagen sein’ (Christliche Legende [cit. supra n. 45] 144-145).Google Scholar

73 AH 39.294.Google Scholar

74 Ibid. 19.208.Google Scholar

75 St. Domnio of Salona and not St. Domnius. Cf. Dreves, AH 45a.54; Delehaye, H.S.J.(, in Analecta Bollandiana 47 (1929) 78–83.Google Scholar

76 Cf. Saintyves, , En marge (cit. supra n. 63) 335f.Google Scholar

77 AH 3.109.Google Scholar

78 Ibid. 43.204.Google Scholar

79 See Haase, F., ‘Julian von Le Mans,’ LThK 5.710.Google Scholar

80 Hist. Franc. 1.30 (ed. Krusch and Levison, MGH, Scr. rer. Merov. 1.12 [1937–1942] 23). The first sentence is stated by Gregory to have come from a Passio S. Saturnini. Google Scholar

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82 AH 44.256.Google Scholar

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87 Coens, M., ‘La Vie ancienne de Front, S. de Périgueux,’ Anal. Boll. 48 (1930) 324–360.Google Scholar

88 Ibid. 331 and 331 n. 3.Google Scholar

89 See the refs. in DACL 14.1 (1939) 655.Google Scholar

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91 R. James, M., The Apocryphal New Testament (2nd ed. Oxford 1926) 300f., 302.Google Scholar

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93 AH 22.227.Google Scholar

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96 Bigelmair, in LThK 6.1019.Google Scholar

97 Coens, ‘S. Front’ (cit. supra n. 87) 348.Google Scholar

98 Ibid, 349.Google Scholar

99 Cf. Sanctorius, Acta Petri, S. (cit. supra n. 46) 32: ‘Enimvero, quid tale umquam Judaeus vidit? commemoret licet Eliae atque Elisei miracula. Quid? nulla hic circumplicatio manuum, non flatus in ora ingestus, non pectora calcata pectoribus, non praesentia cantusve verborum, nec madefacta lymphis corpora; sed sicca virga vitales in extinctos afflantur aurae.’Google Scholar

100 Acts 8.9ff. especially 20: ‘Pecunia tua tecum sit in perditionem, quoniam donum Dei existimasti pecunia possideri.’Google Scholar

101 Cf. Lipsius, Apokr. Apostelgesch. passim; James, Apocr. NT 288, 304ff., 470, 485, etc,Google Scholar

102 Cf. Lipsius, passim, esp. vol. II; Sanctorius, Acta Petri, S. 59-75.Google Scholar

103 AH 55.324.Google Scholar

104 Ibid. 55.316.Google Scholar

105 Ibid. 14a.60, 2.88: ‘Beatus Christi famulus,’ and AH 17.66: ‘Principis ecclesiae.’ Cf. II, Lipsius 406, 408, 414.Google Scholar

106 Cf. Lipsius II 257; W. Hackwood, F., Christ Lore (London 1902) 194; Graesse, Legenda Aurea (cit. supra n. 40) 182.Google Scholar

107 Cf. Graesse, Legenda Aurea 371; James 304f.; Lipsius passim, in especial II 7, 9, 44, 48, 62, 176, 215, 218, 220, 236, 281.Google Scholar

108 It is stated that the conflict of St. Peter and Simon Magus influenced the legend of St. Patrick; see Frenken, G., Wunder und Taten der Heiligen (Munich 1925) 104f. The matter remains doubtful.Google Scholar

109 Also Chevalier, U., Poésie liturgique du moyen âge (Paris 1893) 195f. Google Scholar

110 Sanctorius, Acta Petri, S. 63-65; Lipsius, Apokr. Apostelgesch. II 188, 198, 201, 206, 253, 265, 267, 277, 368, 418; James, Apocr. NT 325-28.Google Scholar

111 Sanctorius 65: James 325-328, 329.Google Scholar

112 Legenda Aurea 372. See G. Turcio, further, ‘San Pietro e i cani,’ Ecclesia 7 (1948) 297–299, with consideration of representations in art, from the fourth to the fifteenth century.Google Scholar

113 In a sequence published by Bannister from a 15th-cent. Prosarium of Poissy (Seine-et-Oise), MS Egerton, B.M. 2701 (AH 40.271), we find a strophe that, in spite of the wide geographical separation, deserves comparison with the passage in question in the Ripoll MS: Ripoll MS Dat gregibus documenta sacra Atque Dei monimenta pia Aegraque corpora salvificat Functaque somata vivificat. Or have we here the simple workings of chance? Poissy MS Dulce gregi / praebet edulium Umbra morbos / curat languentium In plerisque / mortis dominium / demolitur.Google Scholar

114 According to one of these additions, St. Clement's father was bewitched by Simon Magus and disenchanted by St. Peter (see Greven, J., Die Exempla aus den Sermones feriales et communes des Jakob von Vitry [Sammlung mittellateinischer Texte 9; Heidelberg 1914] 45). St. Clement's family story embraces many episodes and is recorded also in the Golden Legend (cf. Graesse 777-782). An allusion to this story appears in a rhymed ‘Gaude’-prayer from a 16th-cent. MS of Liège (AH 29.102): Gaude, Clemens, praesul Christi, Qui per Petrum invenisti Parentes mirifice. Google Scholar

115 AH 37.244. Cf. Saintyves, En marge (cit. supra n. 63) 98.Google Scholar

116 Chevalier, Poésie liturgique 195-197.Google Scholar

117 AH 55. 317, strophe 17; cf. ibid. 322, strophe 20: ‘magus crepat’ and AH 39.251, strophe 8b. Cf. Sanctorius 75; James 332.Google Scholar

118 The same motif is repeated in several other hymns together with the alliteration. E. g. ‘Nero fremens furibundus’ (AH 40.272) and variations, ‘Nero fremit iracundus / et pro mago furibundus’ (ibid. 10.289).Google Scholar

119 Legenda Aurea (cit. supra n. 40), 374-375.Google Scholar

120 Legenda Aurea 374; James 470.Google Scholar

121 Legenda Aurea, loc. cit.; James 333.Google Scholar

122 Lipsius, Apokr. Apostelgesch. II 92, 111, 118, 139.Google Scholar

123 James 334ff.Google Scholar

124 Cf. Delehaye, H., Les légendes hagiographiques (3rd ed.: Subsidia Hagiographica 18; Brussels 1927) passim; Günter, Christliche Legende (cit. supra n. 45) 148, 153, etc.Google Scholar

125 Cf. Sanctorius 87; James 470.Google Scholar

126 Reprinted in many collections. I quote only: AH 2.55; Mone (cit. supra n. 44), III 88; Walpole (cit. supra n. 24) 94-97. Walpole states that the word ‘volens’ used of St. Peter in this hymn (‘sed volens mortem subegit asperam’ line 19f.) refers to the ‘Quo vadis’ legend (cf. ibid. 92-93 and n. on line 19). I have some doubts in this respect; but, in any case, the single word can not be regarded as a legendary motif of full value. Thus, this passage can be eliminated as an echo of legends in early hymns.Google Scholar

127 AH 2.54; Walpole 395-397. For the later history of the hymn, see Paris, P., ‘Hymne,’ in Bricout, J. (ed.), Dictionnaire pratique des connaissances religieuses 3 (Paris 1926) 836–838.Google Scholar

128 Bede's comment on Acts 8.13 (‘Tum Simon et ipse credidit’) goes beyond the Biblical data and refers to certain ‘historiae’ concerning Simon Magus (Expositio Actuum Apostolorum … ed. Laistner, W.M.L. [Cambridge, Mass. 1939] 36 f., esp. 37.1-2). Non-Biblical allusions to Simon Magus are also contained in a letter quoted by Bede as Ceolfrid's (Hist. eccl. 5.21: 1.343 Plummer; cf. 2.335, 354) but believed by Plummer (2.332) to be Bede's own. — Cf. in general also Grant Loomis, C., ‘The Miracle Traditions of the Venerable Bede,’ Speculum 21 (1946) 404–418.Google Scholar

129 Cf. P. Ker, W., The Dark Ages (Edinburgh-London 1923) 142. According to Ker, Bede was a typical representative of his time: ‘It is unfair to the seventh century not to take Bede's works as representing the learning and intelligence of the time. He did not in his reading or writing go beyond the sources or the models that were commonly accessible’ (141).Google Scholar

130 Relevant data were collected from the surviving poems of the Carolingian period. St. Peter is mentioned, e.g., in MGH, P(oetae) L(atini) A(evi) C(arolini) I (ed. Dümmler, E.; 1881): pp. 5, 60, 113, 116, 127, 136, 199, 230, 247, 307, 311, 315, 330, 334, 335, 338, 341, 476, 479, 523, 535, 562, 571, and in a few other pages not registered in the Index: 90, 98 128 (cf. AH 27.228) 136 (cf. AH 2.53), 140, 210, 245, 258, etc. (but no trace anywhere of the legends dealt with above); II (also ed. Dümmler; 1884): pp. 5, 35, 78, 85, 126, 151, 161, 170, 192, 205, 207, 211, 217, 221, 224, 226, 227, 229, 231, 233, 249, 251, 255, 393, 408, 426, 427, 447, 481, 509, 511, 513, 515, 518, 520, 522, 523, 533, 540, 581, 585, 586, 588, 590, 591, 596, 655, 679, 680, 686, etc. The texts vary widely in character but little appears that is in the nature of a hymn; this is true also of the further volumes of PLAC: III (ed. Traube, L.; 1886-1896): pp. 84, 87, 134, 170, 174, 175, 187, 192, 203, 207, 210, 222, 237, 253, 263, 379, 411, 458, 474, 475, 502, 556, 569, 570, 592, 634, 636, 639, 652, 661, 731, 740, 741; IV. 1 (ed. von Winterfeld, P.; 1899); IV.2, 3 (ed. Strecker, K.; 1914-1923): pp. 18, 42, 71, 136, 154, 199, 207, 240, 331, 332, 337, 398, 413, 418, 481, 490, 502, 503, 533, 564, 565, 575, 720, 767, 777, 969, 1014, 1049, 1050, etc. Among the few hymns published in PLAC, we may note: Paulinus Aquileiensis, ‘O Petre, petra ecclesiae,’ and ‘Felix per omnes’ (both I 136); Hrabanus Maurus, ‘Sanctorum pariter’ (II 250).Google Scholar

131 In PLAC I-IV no more than two poems deal with the Simon Magus legend; neither is a hymn and the allusion in each case is brief: Sedulius Scottus, ‘De virtutitus petri Apostoli’ (lines 24, 29f.: III 188); Johannes Diaconus, ‘Versiculi de Cena Cypriani’ (epilogus, strophe 5, line 4: IV 2.900 [quoted infra, n. 159]). We may regard the ‘Versiculi’ as a precursor of a type of poem often recorded later, in the time of the church reform movement after the eleventh century; cf. also PLAC I 258, lines 41-46.Google Scholar

132 Traube, L., ‘O Roma nobilis,’ Abhandl. der Königl. bayer. Akad. der Wiss. 1. Cl. 19.2 (1891) 299–309, re-editing the text (p. 300), also found AH 51.219f. and elsewhere. For an example of the now general acceptance in principle of Traube's dating (yet see the following note), see Manitius, M., Geschichte der lat. Literatur des Mittelalters I (München 1911) 635f. On various aspects of the hymn see the recent article of M. Peebles, B. (‘O Roma nobilis,’ American Benedictine Review 1 [1950] 67-92), whose assistance in connection with this poem and in many other ways I here gladly acknowledge.Google Scholar

133 The original dating (Niebuhr's) in the last years of the Roman empire was approved by Manitius in his earlier work, Geschichte der christlich-lateinischen Poesie bis zur Mitte des 8. Jahrhunderts (Stuttgart 1891) 378. Blume's mature opinion (cf. AH 51.219 for the earlier) was that the poem comes from the end of the eleventh or the beginning of the twelfth century (Ein Jahrtausend lateinischer Hymnendichtung [Leipzig 1909] II 347; cf. Raby, Christian-Latin Poetry 2 234 n. 2).Google Scholar

134 Cf. AH 49.130 (no. 294) and 11.192 (no. 353).Google Scholar

135 AH 7.187.Google Scholar

136 AH 19.208; the legendary tradition of St. Mark's activity in Aquileia is reflected in the earliest examples of Carolingian court poetry, e.g. ‘Carmen de Aquilegia’ (PLAC II 151), and a hymn attributed to Paulinus II (PLAC I 140 = AH 50.143); cf. supra, p. 283. Yet these records of conversion, baptism and the like attributed to St. Peter are read in other poems but never in hymns. Cf. the ‘Martyrologium’ by Wandalbertus Prumiensis, lines 271-274 (PLAC II 585).Google Scholar

137 Ibid. 27.145f.Google Scholar

138 Ibid. 7.102.Google Scholar

139 Ibid. 22.43; 14a.103.Google Scholar

140 Ibid. 53.300f. Only a few of the earliest examples of the kind have been given here. A complete list would not, however, yield a more exact impression.Google Scholar

141 This period is always referred to as a period of change with little explanation. Thus Julian declares: ‘The greatest change, however, which took place at this period in Church Song had relation to the Blessed Virgin… A similar change and revolution took place in and after the 14th century in the Western Church with the hymnody which related to the Apostles, Saints, Martyrs, Confessors, and Virgins… Several [sequences] are of St. Peter and the other Apostles singly, most of which are narratives of their lives and martyrdom… Several are of Peter and Paul jointly, two or three of which are in our early English books’ (Dictionary [cit. supra n. 11] 650f.).Google Scholar

142 St. Petronilla is mentioned without details of her legend in some texts of the Carolingian period, PLAC II 207, 218, 586. Alcuin refers to her as ‘Petronilla patris praeclari filia’ (PLAC I 341), and Wandalbertus inserted her name in his ‘Martyrologium,’ lines 304, 566 (PLAC 586, 594).Google Scholar

143 AH 39.249f., composed very likely in the twelfth century.Google Scholar

144 Ibid. 10.289-290; 34.261.Google Scholar

145 The reference is vague: ‘Petrus, virtute sancta / vincens Simoniaca monstra, / triumphat in gloria’ (strophe 4a).Google Scholar

146 Manitius, Bildung (cit. supra n. 84) 29.Google Scholar

147 Harster, W., Walther von Speier, ein Dichter des 10. Jahrhunderts (Munich 1877), and Harster, W., Vualtheri Spirensis Vita et Passio Christophori Martyris, S. (ibid. 1878); cf. Raby, Christian-Latin Poetry 2 209.Google Scholar

148 Cf. Fliche, A., La chrétienté médiévale (Histoire du Monde 7; Paris 1929) 188ff. Raby characterizes the period as follows: ‘The tenth century had seen the life of the Church at a low ebb… The sense of danger produced a strong movement towards reform from within the Church. It was a movement whose driving force was the monastic ideal of the separation of the Church from the world as understood by the monks of Cluny’ (op. cit. 250).Google Scholar

149 Fliche 269ff., 281ff., 318ff.; Tellenbach, G., Church, State and Christian Society at the Time of the Investiture Contest (Oxford 1940) 126–161; Southern, R. W., The Making of the Middle Ages (London 1953) 118-169.Google Scholar

150 Ulich, R. - Manitius, M., Vagantenlieder: Aus der lateinischen Dichtung des 12. und 13. Jahrhunderts (Jena 1927) ii. On the recurrence of the simony theme, cf. Wesselski, A., Mönchslatein (Leipzig 1909) 124; Raby, A History of Secular Latin Poetry in the Middle Ages (2 vols. Oxford 1934) II 27, where account is taken of lines in the De simonia of Petrus Pictor (early 12th cent.) as a typical outburst against Rome, ‘the headquarters of simony’ (‘iam totam Romam sibi vindicat ambitus eris…’), also II 49ff. (esp. 53), for the diatribe on simony in Bernard of Cluny's De contemptu mundi.Google Scholar

151 Cf. Dobiache, O.-Rojdestvensky, Les poésies des Goliards (Paris 1931) 74, 76, 78, 82, 86, 92, 97, 100, 111, etc.Google Scholar

152 Luke 22.35-38.Google Scholar

153 On the MS, see V. Zingerle, I. in Sitzungsb. Wien 54 (1866) 293–340; for the poem ‘De duobus gladiis,’ p. 309 (on ‘B1. 15a’).Google Scholar

154 It is interesting to compare a passage from Petrus Pictor: Sic Magus in Petrum transit vice pontificali, inque Magum Petrus migrat vice simonali… (quoted by Raby, Secular Latin Poetry II 27).Google Scholar

155 AH 33.284; 15.270, strophes 12-13.Google Scholar

156 Ibid. 15.262f.: ‘Hymnus confundens Gregorium, alias Errorium, olim papam.’ This, of course, comes from the imperial, anti-reform camp.Google Scholar

157 AH 40.270 (cit. supra, n. 145).Google Scholar

158 Cf. Raby, Christian-Latin Poetry 2 250-252.Google Scholar

159 It is characteristic that a Carolingian poem recording the Simon Magus story deals also with problems of Church reform. We read in the poem by Johannes Diaconus (cf. supra n. 131):Google Scholar

Quando simplex Job Formosum condempnabat subdolum,
Quando largus sanctus Petrus avarum Gregorium,
Quando vastus sanctus Paulus incestum Georgium
Spiritus virtute sancti binis in sinodibus.
Unde dudum conculcata gaudet ecclesia…
Solus Petrus, Christo duce vincens dampnat noxios:
Saphyram, Simonem magum, Herodem, Ananiam…

(‘Versiculi de Cena Cypriani,’ epilogus, strophe 2, lines 1-4; strophe 3, line 1; strophe 5, lines 3-4: PLAC IV 899f.). One should advert to the fact that there is no exact indication of whether the poet refers to the legend of Simon Magus or only to the scene described in the Acts (cit. supra n. 100). Cf. also PLAC I 258 (lines 41-46). — We may suppose that the tradition of quoting Simon Magus and his legend as prototype of abuses in the Church and especially of ‘simony’ is older than the Church reform movement of Cluny. Even if it is so, the final amalgamation of the two ideas is completed only after the spread of the reform. A parallel case is that of the ‘Goliardic’ poetry, whose authors had forerunners as early as the ninth century according to Jarcho B. I., ‘Die Vorläufer des Golias,’ Speculum 3 (1928) 577.

160 A survey of the relationship of thirty-one St. Peter-sequences written between the 11th and the 16th cent. will be published in a separate study. Most of the sequences referred to above belong to the group dealt with in this forthcoming work.Google Scholar

161 von der Leyen, Fr., Das deutsche Märchen (Leipzig 1917) 29; Das Märchen (Wissenschaft und Bildung 96; Leipzig 1925) 110ff., 157.Google Scholar

162 B. Taylor, A., An Introduction to Medieval Romance (London 1930) 214.Google Scholar

163 Zuidweg, J.J.A., De Duizend en Een Nacht der Heiligenlegenden (Amsterdam 1948) 183.Google Scholar

164 Taylor, , Introduction 210.Google Scholar

165 The best Latin edition is that of Graesse (cit. supra n. 40); its French translation: Th. Wyzewa, de, La Légende dorée (2nd ed. Paris 1930).Google Scholar

166 Hug, W., ‘Quellengeschichtliche Studie zur Petrus- und Paulus-Legende der Legenda Aurea’ Historisches Jahrbuch 49 (1929) 604–624.Google Scholar

167 Cf. Rosenfeld, op. cit. (supra n. 32) 473.Google Scholar

168 According to Zuidweg, op. cit. 182, this legend must be regarded as one of the most phantastic stories in the Golden Legend. In addition to the Golden Legend, we find a number of prose and metrical (or rhythmical) narratives dealing with the Simon Magus legend hardly less extensively than does Jacobus: e.g. Harster, G., Novem vitae sanctorum metricae… (Lipsiae 1887) 1–14 (a double ‘Passio’ and a series of ‘Epigrammata’ found in two 11th-ccnt. Munich MSS).Google Scholar

169 Graesse, , Legenda Aurea 369.Google Scholar

170 Ibid. 370.Google Scholar

171 Ibid. 370-371.Google Scholar

172 ‘Ejus martirium Marcellus, Linus papa, Hegesippus et Leo papa scripserunt’ (ibid. 369); cf. also 371, 372, 373 (‘ut refert Leo’).Google Scholar

173 Ibid. 374f.Google Scholar

174 Ibid. Google Scholar

175 . Ibid. 376f.Google Scholar

176 AH 3.109, strophe 9.Google Scholar

177 Graesse, , Legenda Aurea 369f. — A group of aetiological stories is attached to St. Peter's tears: see Dähnhardt, O., Natursagen (Leipzig 1909) II 199; S. Rappoport, A., Medieval Legends of Christ (London 1934) 187.Google Scholar

178 Graesse 343.Google Scholar

179 Ibid. 70-78. In St. Peter's place, the Holy Ghost is mentioned.Google Scholar

180 Ibid. 457.Google Scholar

181 Blume's opinion is thus expressed: ‘Leider mussten auch jetzt noch alle Dichtungen, für die er als Autor in Betracht kommen kann, mit einem die Unsicherheit verratenden «Ascribitur» versehen werden’ (AH 55.vii). On Adam and the sequences ascribed to him, see Raby, , Christian-Latin Poetry 2 345-375. The most recent edition of Adam's sequences with German translations: Fr. Wellner, Adam von St. Victor: Sämtliche Sequenzen (Wien 1937).Google Scholar

182 AH 54.xv (of a list of 45 sequences comprising all that in any way can be thought of as having been composed by Adam): ‘welche derselben wirklich von ihm stammen, das zu ermitteln bleibt noch immer eine schwierige, aus inneren Kriterien allein wohl nie lösbare Aufgabe der Hymnologie.’Google Scholar

183 AH 55.318.Google Scholar

184 For the manuscripts preserving ‘Gaude Roma,’ see AH 55.314f.; two or three of them might be from the 12th cent., unlike those recording ‘Roma Petro glorietur’ (cf. ibid. 322). As regards ‘Tu es Petrus,’ see supra. Google Scholar

185 Cf. Wrangham, D. S., The Liturgical Poetry of Adam of St. Victor (London 1881) II 250: ‘Here Adam leaves the Scripture history and follows the Golden Legend, “De Sancto Petro Apostolo,” which, according to Gautier, is filled with marvels too fabulous to be reproduced.’Google Scholar

186 AH 53.335f.; from Benevento. The development of the regular St. Peter sequences and their forerunners are discussed in my forthcoming survey (cf. supra n. 160).Google Scholar

187 The Simon Magus episode is reduced in extent to a minimum in one of these sequences for the Feast of St. Peter's Chains, and it is very difficult to determine if it is derived from the legend or (as is more likely) from the scene in the Acts: Discipulo gratiae Sub obtentu veniae Offertur spes copiae Temporalis… (AH 10.289).Google Scholar

188 ‘Alma virtus’ (AH 8.205), ‘Sion laude debita’ (39.250), ‘Corde puro’ (55.319), ‘Senatores caelestis’ (40.267), ‘Sanctorum devotio’ (10.288), ‘Summa summi’ (8.204), ‘Senatores summi regis’ (40.274), etc. (see supra n. 160).Google Scholar

189 Included: AH 3.49f. (on St. Peter alone); supplying only negative evidence: ibid. 48f. (on Sts. Peter and Paul).Google Scholar

190 Ibid. 3.179f.Google Scholar

191 St. Etto (Etho) hymns: AH 45a.56; 52.172. St. Firminus: 13.144. St. Fulgentius: 43.147. St. Servatius: 4.233. St. Ursula: 10.321. St. Willibald: 23.296.Google Scholar

192 St. Geminianus sequence: AH 37.173 (No. 196, strophe 6a).Google Scholar

193 St. Etto hymn: AH 52.172. On the motif: Saintyves, En marge (cit. supra n. 63) 27-33 et passim. Google Scholar

194 Cf. Saintyves, En marge 219-281; Delehaye, H., Cinq leçons sur la méthode hagiographique (Subsidia Hagiographica 21; Brussels 1934) 138; also (too recent to be considered here) Moretus Plantin, H., Les passions de saint Lucien et leurs dérivés céphalophoriques (Namur-Louvain-Paris 1954).Google Scholar

195 Cf. AH 11.209: Fert caput abscissum stadiis tribus haec ad asylum Petri vel Pauli, quo libat illud ibi. See Saintyves, , En marge 263, 270, 275, 525; Günter, Christliche Legende (cit. supra n. 45) 155.Google Scholar

196 Cf. AH 28.159: Quam post almam Ad vitae palmam Transtulit cum laetitia Capite secto Corpore erecto Ad Petri aedificia. Cf. Saintyves, En marge 250, 278, 526; Günter, Christliche Legende 155.Google Scholar

197 St. Benedict hymns: AH 40.152; 50.273; 19.88. St. Maurus: 12.190; 37.230; 9.226.Google Scholar

198 St. Francis of Assisi: AH 40.189; 10.175; 26.44. St. Jerome: 33.92.Google Scholar

199 Cf. Lietzmann, Petrus and Paulus 2 (cit. supra n. 47) 136; MacCulloch, J. A., Medieval Faith and Fable (London 1932) 89.Google Scholar

200 AH 40.283; 28.36.Google Scholar

201 Ibid. 29.148. Graesse, Legenda Aurea 196-197.Google Scholar

202 St. Pancratius hymn: AH 8.197, strophes 6a-6b.Google Scholar

203 St. Clement hymns: ibid. 27.145-146; 14a.128. Cf. Graesse, Legenda Aurea 784f.Google Scholar

204 St. Necterius: AH 12.200 (No. 367, strophe 2).Google Scholar

205 E.g. ‘Ad te cunctipotens’ (AH 7.205f.), ‘Alleluja festivum’ (34.258f.), ‘Alleluja nostra’ (9.240f.), ‘Almiflua turba’ (37.238), ‘Laudes Christo’ (34.260), ‘Pollet alma’ (9.241), ‘Pretiosa solemnitas’ (53.332), ‘Principis ecclesiarum’ (53.335f.), ‘Psallat vox’ (44.241f.), etc.Google Scholar

206 ‘O princeps apostolorum’ by Eusebius Bruno (d. 1081) (AH 48.82-83); ‘Apostolorum principem’ (23.259-260). Besides these, the St. Peter hymns in early Irish hymnody: ‘Audite fratres,’ ‘Sanctus Petrus,’ and ‘Sancte Petre’ (51.347-9, 349, 349f.). Cf. Kenney, J. F., The Sources for the Early History of Ireland I (New York 1929) 267 (No. 94), 670 (No. 524), 725 (No. 579 [xi]), 728 (No. 587).Google Scholar

207 A few examples: ‘Angelico fretus’ (AH 49.143), ‘Angelus excuteret’ (ibid. 146), ‘Petro ad ostium pulsanti’ (ibid. 10), the Prosula ‘Apostolorum princeps’ (47.291), etc.Google Scholar

208 On the popularity of the Golden Legend, see F. Seybolt, R., ‘Fifteenth Century Editions of the Legenda Aurea,’ Speculum 21 (1946) 327–338, and ‘The Legenda Aurea, Bible and Historia Scholastica,’ ibid. 339-344.Google Scholar