PREFACE
To
THE FIRST EDITION.
(1848.)
This book was begun six years ago, in 1842. It has since been often laid aside, and again resumed. In this long interval, many useful and delightful works have been written on the same subject, but still the particular ground I had chosen remained unoccupied; and, amid many difficulties, and the consciousness of many deficiencies, I was encouraged to proceed, partly by the pleasure I took in a task so congenial—partly by the conviction that such a work has long been wanted by those who are not contented with a mere manual of reference, or a mere catalogue of names. This book is intended not only to be consulted, but to be read—if it be found worth reading. It has been written for those who are, like myself, unlearned; yet less, certainly, with the idea of instructing, than from a wish to share with others those pleasurable associations, those ever new and ever various aspects of character and sentiment, as exhibited in Art, which have been a source of such vivid enjoyment to myself.
This is the utmost limit of my ambition; and, knowing that I cannot escape criticism, I am at least anxious that there should be no mistake as to purpose and intention. I hope it will be clearly understood that I have taken throughout the æsthetic and not the religious view of those productions of Art which, in as far as they are informed with a true and earnest feeling, and steeped in that beauty which emanates from genius inspired by faith, may cease to be Religion, but cannot cease to be Poetry; and as poetry only I have considered them.
The difficulty of selection and compression has been the greatest of all my difficulties; there is not a chapter in this book which might not have been more easily extended to a volume than compressed into a few pages. Every reader, however, who is interested in the subject, may supply the omissions, follow out the suggestions, and enjoy the pleasure of discovering new exceptions, new analogies, for himself. With regard to the arrangement, I am afraid it will be found liable to objections; but it is the best that, after long consideration and many changes, I could fix upon. It is not formal, nor technical, like that of a catalogue or a calendar, but intended to lead the fancy naturally from subject to subject as one opened upon another, with just sufficient order to keep the mind unperplexed and the attention unfatigued amid a great diversity of objects, scenes, stories, and characters.
The authorities for the legends have been the Legenda Aurea of Voragine, in the old French and English translations; the Flos Sanctorum of Ribadeneira, in the old French translation; the Perfetto Legendario, editions of Rome and Venice; the Legende delle Sante Vergini, Florence and Venice; the large work of Baillet, Les Vies des Saints, in thirty-two volumes, most useful for the historical authorities; and Alban Butler’s Lives of the Saints. All these have been consulted for such particulars of circumstance and character as might illustrate the various representations, and then compressed into a narrative as clear as I could render it. Where one authority only has been followed, it is usually placed in the margin.
The First Part contains the legends of the scriptural personages and the primitive fathers.
The Second Part contains those sainted personages who lived, or are supposed to have lived, in the first ages of Christianity, and whose real history, founded on fact or tradition, has been so disguised by poetical embroidery, that they have in some sort the air of ideal beings. As I could not undertake to go through the whole calendar, nor yet to make my book a catalogue of pictures and statues, I have confined myself to the saints most interesting and important, and (with very few exceptions) to those works of Art of which I could speak from my own knowledge.
The legends of the monastic orders, and the history of the Franciscans and Dominicans, considered merely in their connexion with the revival and development of the Fine Arts in the thirteenth and fourteenth centuries, open so wide a range of speculation,—the characteristics of these religious enthusiasts of both sexes are so full of interest and beauty as artistic conceptions, and as psychological and philosophical studies so extraordinary, that I could not, in conscience, compress them into a few pages: they form a volume complete in itself, entitled ‘Legends of the Monastic Orders.’
The little sketches and woodcuts are trifling as illustrations, and can only assist the memory and the fancy of the reader but I regret this the less, inasmuch as those who take an interest in the subject can easily illustrate the book for themselves. To collect a portfolio of prints, including those works of art which are cited under each head as examples, with a selection from the hundreds of others which are not cited, and arrange them in the same order—with reference, not to schools, or styles, or dates, but to subject merely—would be an amusing, and I think not a profitless, occupation. It could not be done in the right spirit without leading the mind far beyond the mere pleasure of comparison and criticism, to ‘thoughts more elevate and reasonings high’ of things celestial and terrestrial, as shadowed forth in form by the wit and the hand of man.