And was the holy Lamb of God,
On Englands pleasant pastures seen!
- And did those feet, William Blake

torsdag 28. mai 2015

Cosmas and Damian in Anglo-Saxon Literature

 In a recent blogpost I introduced the legend of SS Cosmas and Damian, and their place in the Collegiate Church in Covarrubias. In this blogpost, however, I want to revisit the two twin-brother physician saints and look at how they appeared in Anglo-Saxon literature. The summary of their legend in the earlier blogpost relied chiefly on the version in Legenda Aurea, written in the 1260s by Jacobus de Voragine. As with all legends, the story of Cosmas and Damian was constantly in development, some elements being added, others subtracted and yet others altered.

The main story remains the same, however. Cosmas and Damian lived during the persecutions of Diocletian. The two brothers – two out of five born by a devout Christian woman in the city of Egea – were doctors who took no fee for their work as it was seen as unchristian to charge for help. Once Cosmas was told that his brother had accepted a fee from a grateful man, and although this was in reality a gift which the man had pressed Damian to receive, Cosmas thought this to be a breach of their principles and declared that he did not want to be buried next to his brother in death. After a while all the five brothers were summoned, tortured and – when the torture proved unfruitful – beheaded. After the beheading, the bodies of the martyrs were taken by the Christians and prepared for burial. They then remembered that Cosmas had said he did not want to share the burial site of his brother, but as they were discussing what to do there entered a camel on the scene and, in a human voice, spoke to them and told them to bury all the brothers jointly.
Cosmas and Damian
Avignon - BM - ms. 0136, f.273, Roman missal, c.1370
Courtesy of Enluminures

The cult of Cosmas and Damian was long-lived and seems to have been very successful, although the extent of their cult is – as far as I know – not thoroughly mapped. In the following, I will present two renditions of the story from two Anglo-Saxon texts. The oldest of these is the prose De Virginitate by Aldhelm of Malmesbury (d.709/10), abbot of Malmesbury and bishop of Sherborne, who wrote a two-fold work on virginity with exempla from virgin saints intended as educational literature for a community of nuns at Barking Abbey. Aldhelm was an influential figure in Anglo-Saxon literature, and I have written about his prose De Virginitate elsewhere.

XXXIV. But I think it worthwhile that we do not in any way exclude from (our) historical account of virgins – as if unworthy of the company of the others – COSMAS and DAMIANUS, the most famous warriors of spiritual warfare and arch-physicians of celestial medicine. We confidently trust that these two, predestined to citizenship in the heavenly Jerusalem and inscribed in the register of celestial writing, will rejoice with their aforementioned colleagues. For in the times of Diocletian and Maximian , at the two hundred-and-sixty-seventh Olympiad, when as a result of cruel edicts the followers of the catholic faith, whom they called ‘Christians and ‘cross-worshippers’, were compelled to burn incense at the petty little statues of the pagans, and those not wishing to apostatize, that is, to revert to (wallowing in) the more of apostasy, were compelled to undergo capital punishment – at this time a devout mother gave birth to twins, the aforementioned novices of Christ (Cosmas and Damianus). (These twins), gradually instructed in medicinal treatments from the beginnings of their adolescence, were able to cure by means of celestial poultices both the diseases of dropsical persons and (other) internal discomforts and spiritual disorders as well: imparting sight, that is, to the blind and emollients to the one-eyed, opening the door of silence in the dumb, renewing the harmonies of the outside world in the ears of the deaf, granting correctness of speech to stutterers and stammerers, restoring the lame and the maimed to their former healthiness, reviving through the grace of their merits those possessed by devils and the short-sighted, and even recalling to earthly life those overthrown by the accidents of fortune. Nevertheless, enriched by the munificence of powers of this kind, they conferred the wished-for health on the infirm, not for the traffic of avarice but out of a freely-given generosity, (thus) conforming to the message of the Gospel: ‘Freely have you received; freely give’ [Matth. X. 8]. Meanwhile, at the time of the aforementioned persecutors (Diocletian and Maximian), when holy martyrs were being sacrificed ‘like sheep for the slaughter’ [Psalm. XLIII. 22] by the bloody swords of butchers, and these athletes of church in no sense terrified were struggling, as if they were in a wrestling-arena, who would be able to describe the many great instruments of punishment with which the aforesaid confessors were tortured at the jurisdiction of the tribune Lysias? Since indeed, with their arms bound and the shanks of their legs tied together, they were cast into the depths of the sea; but, sustained by angelic intervention, the wild ferocity of the waves, not daring to touch them, returned them unharmed to the shore. Again the savage governor, confounded and put to silence by so brilliant a triumph by the holy soldiers, orders them to be cruelly thrust into a furnace which was stoked up by much tinder of brushwood and crackling with diverse flaming logs. But in no way did the conflagration of the raging furnace burn (the twins), who were as salamanders which, by nature, burning lumps of coal are unable to scorch or consume. Next, the patronage of angels protected them (while they were) tormented by the anguish of the rack and suspended from the fork of the gallows, and in addition buried under the dreadful blows of arrows. In the end they were sentenced to be beheaded: with their palm of virginity they earned a martyr’s triumph.
- De Virginitate, Aldhelm of Malmesbury (translated by Michael Lapidge and Michael Herren, D. S. Brewer, 1979: 95-96

Cosmas, Damian and an unknown beast
Chambéry - BM - ms. 0004, f.624, Franciscan breviary, c.1430
Courtesy of Enluminures

Châteauroux - BM - ms. 0002, f. 343v, Breviary, Use of Paris, c.1414
Courtesy of Enluminures

We don’t know which text was the basis for Aldhelm’s account, but there are some significant differences when compared with the story as rendered in Legenda Aurea. Since the latter is a very conservative body of work, it is not sufficient to ascribe these differences solely to the near half-century that separates these two books. Although we have no clear-mapped account of the legend’s development and therefore must be alert to changes in texts separated by so many centuries, it is also important to note that the authors had different purposes with their respective texts. Aldhelm wrote to educate a specific nunnery, and it is interesting to note that the story of Damian’s gift and the consequent confusion concerning their burial, the intermediation of the camel, and their posthumous miracles are not included. It might of course be that these elements were unknown to Aldhelm, but the explanation might rather be sought in Aldhelm’s focus on their healings – emphasised with great detail and with overt references to the Gospels through the nature of the cures (cf. Matthew 8) – and his emphasis on their fervour for Christ. Aldhelm portrays these saints as champions of Christ, athletes of Christ, confessors and martyrs, typical sobriquets that are here applied with great frequency. Interestingly, Aldhelm calls them virgin saints, although this is not specified anywhere in the legends as far as I know. It might be, therefore, that Aldhelm emphasises their holy works to persuade his audience that the holiness of their works – and the miracles surrounding their martyrdom – is evidence for their virginity.
MS Royal 19 B XVII, Legenda Aurea translated by Jean de Vignay, Central France, 1382
Courtesy of British Library

The next rendition of the story is found in The Old English Martyrology, written c.900 and containing the stories of the saints according to the calendar. As in the case of Aldhelm, we don’t know exactly which texts provided the compiler with material.

On the twenty-seventh day of the month [i.e. September] is the feast of the holy brothers St Cosmas and St Damian; they were expert doctors and they cured any human illness, and they received nothing from anybody, neither from the wealthy nor from the poor. When they cured a woman of a great illness, she secretly brought St Damian a small gift; the texts say that it was three eggs. And she begged him for God’s sake to accept them. He then took them. Then [his] brother Cosmas was very sad because of that, and therefore he asked that their bodies should not be buried together at the end of their lives. Then during the same night our Lord appeared to Cosmas and said: ‘Why would you talk like that about the gift which Damian received? He did not receive it as payment, but because he was asked in my name.’ These brothers suffered a great martyrdom in the days of the emperor Diocletian at the hands of the governor Lysias. They were stoned, and the stones turned back and hurt the ones who were stoning the saints. They were shot at with arrows, but the arrows turned around and killed the pagans. But through beheading they gave up the ghost to God. Then the men who collected their bodies were wondering whether they should be buried together, because Cosmas had earlier prohibited that. Then a camel came running there, and said in a human voice: ‘ Do not separate the saints’ bodies, but bury them together.’ Then they did as the dumb animal had told them, and yet heavenly miracles happened after that through the saints’ power.
- The Old English Martyrology, translated by Christine Rauer, D. S. Brewer, 2013: 193

Cosmas and Damian carrying their palms of martyrdom
Orléans - Musée hist. et arch. - inv. 6988, liturgical fragment, c.1440
Courtesy of Enluminures

As we see, the dramaturgical focus is different here than in Aldhelm’s De Virginitate. We might speculate on the reason for this, but although we know the addressees of Aldhelm’s book, the audience of the Martyrology is a slightly more difficult matter. Aldhelm wrote an educational book, while the Martyrology probably had as its main purpose to provide material for the homilists when writing the texts of the days, so that they could address topical problems, such as suspicion against brothers, or perhaps the miraculous intervention of dumb animals speaking like humans. We can’t say for sure, especially since so much uncertainty still surrounds the genesis of the Martyrology, but the shift in focus is interesting as should not merely be ascribed to the possibility of Aldhelm and the martyrologist working from different sources, or that the legend had changed that radically in just two hundred years (a short period in the evolution of saints’ cults before c.1050). The martyrologist refers moreover to a plurality of texts, suggesting that these elements are found in at least two sources available at the period. Although we can’t say much about these differences, we see at least that the legend of Cosmas and Damian were known in the Anglo-Saxon literature, and that there were several sources available.

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