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the epitomizers was, to select those stories only which suited the taste of the age; and thus furnished their co-temporaries with abundance of marvellous and delectable histories, designed less to give information, than to gratify that passion of wonderment, which characterises an uncultivated state of society. These histories, which were totally devoid of taste and appropriate phraseology, contributed greatly to retard the improvement of the language; and particularly by precluding attention to classical literature, which furnishes the exactest models of refined taste, and of correct and elegant composition. Still, however, it must be admitted, that they had their uses in those rude periods. They had the effect of weaning men's minds from the perusal of legends, the dullness of which is only surpassed by their absurdity; and of alluring them by degrees to the study of real and rational history. length was awakened the curiosity to obtain an accurate knowledge of historic transactions, which led to the examination of original authors, the genuine sources of authentic history. There are some reasons too, why the compositions in question ought not to be overlooked even by more polished ages. They

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contain curious pictures of the ignorance and credulity of our ancestors; and what is of still greater consequence, they often preserve facts derived from books which have perished. It is conjectured with reason, that their plan of deducing a perpetual history from the creation to the writer's time, was borrowed partly from Ovid, and partly from the Bible.

THE GOLDEN LEGEND.

Legenda Aurea.

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WHEREIN been contained all the high and great feasts of our Lord; the feasts of our blessed Lady; the lives, passions, and miracles of many other saints; and other histories and acts. Finished at Westminster, by William Caxton, 1483."-This is the first edition of the Golden Legend, in English. It was taken (aş Caxton himself informs us) from three several books-one in French, called La Legend d'oree; another in Latin; and a third in English. Hence it appears, that his was not the first English version. These different copies varied in divers places. In particular, the Latin and French copies, contained many histories not to be found in the English one. On this account Caxton says, "I have written one out of the said three books, which I have

ordered otherwise than the said English Legend, which was so tofore made." In the following editions several of the lives and histories are differently disposed. The edition of which we are speaking, begins with the advent, nativity, &c. of our Lord; and has at the end, "The noble History of the Exposition of the Mass, and the Twelve Articles of our Faith," which are wanting in the following editions; but, like the rest, it concludes with "The Life of the holy Bishop Erasmus."

Another edition of this work was printed by Caxton the same year; another by Julian Notary, in 1503; and a fourth, by Wynkin de Worde. In this last edition we are told, that it was stiled, "The Golden Legend," because, "That as gold passeth all other metals in value, so this Legend excelled all other books." We are informed also, that "it hath been diligently amended in divers places, whereas great need was. Finished 27th day of August, the year of our Lord, 1527."

The word Legend was employed originally to signify a book, formerly used in the Romish churches, containing the lessons to be read in

divine service. Hence, it was transferred to the lives of saints and martyrs; because from these Legends, the chapters were read at matins, and in the refectories of the religious houses.

The first known Legend was in Greek, and written by Simon Metaphrastus, in the tenth century. It contained the lives of saints, adapted to every day in the year. The next was the Golden Legend, written in Latin, and containing a collection of the lives of Saints. It was compiled by James de Varase, better known by his Latin name of J. de Voragine, vicar-general of the Dominicans, and afterwards archbishop of Genoa, who died in 1298. It was eagerly received into the church, where it maintained its reputation for a period of two hundred years.

The Golden Legend was translated into French by Jehan de Vignay, a monk hospitaller, about the year 1332. It was humourously stiled, by the learned Claude Espence Legenda Ferrea, as Thuanus reports; but his temerity subjected him to a public recantation in the year 1555.

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