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The Role and Symbolism of the Dragon in Vernacular Saints' Legends, 1200

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The Role and Symbolism of the Dragon in Vernacular Saints' Legends, 1200 THE ROLE AND SYMBOLISM OF THE DRAGON IN VERNACULAR SAINTS' LEGENDS, 1200-1500 BY PATRICIABROWN A thesis submitted to the Faculty of Arts of the University of Birmingham for the degree of DOCTOROF PHILOSOPHY School of English Faculty of Arts The University of Birmingham July 1998 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis looks at the role and function of the dragon in the saint's encounter with the monster in hagiographictexts, written primarily in the vernacular, between 1200 and 1500. Those connotationsaccrued by the dragonwhich are relevantto this thesis are traced from their earliestbeginnings. Although by the middle ages the multi-valencyof the dragon is reducedto one primary symbolic valency, that of evil and significantly, the evil of paganism, the dragon never loses completely its ancient associations and they help to colour its function within the narrative. The symbolic use of the dragon in vernacular saints' lives is generally consistent, althoughallowing for differentdidactic emphases. However,the two legends on which this thesis concentrates are those of St George from Caxton's Golden Legend and St Margaretfrom the KatherineGroup. Eachreveals tensions within the text when the dragon's role departs from the familiar hagiographic topos. Firstly, the role of the hagiographic dragon is identified by a comparison with that of the dragon in romance. Allowing for cross-fertilization, this thesis focuses on the significance of the hero's dragon-fight and the saint's dragon encounter to differentiatebetween the ethos of the romance and hagiographic genres respectively. Tensions are created in the hagiographic text when the romance topos of the dragon-fight is used in conjunctionwith the hagiographicdragon encounter, as in the legendof St George. Finally, in the legendof St Margaret,the dragon's appearance unbalancesand unsettlesthe perspective of the narrative when its role and function are deployed in the promulgationof virginity. Number of Words: 77,052 CONTENTS PAGE CHAPTERONE: Dragon Lore and the Dragon 1 The Early Developmentof DragonLore I Greek Mythology 8 The Old and New Testaments 11 Physiologus 19 Isidore of Seville 24 Hugh of St Victor 26 The Latin bestiaries 29 CHAPTERTWO: Romanceand the Dragon-SlayingHero 37 The topos of the single combatwith giant and dragon in romance 37 The hero of romance and 'secular legend' 45 The dragon-fight in Sir Beues of Hamtoun 52 The miles christi and the crusading knight 61 Christian values in the romance genre 70 CHAPTER THREE: Hagiographyand the Saint's Encounterwith the Dragon 74 The topos of the saint's dragon encounter 75 The dragon and its exclusion from God's creation 83 Geste Romanrum: 'The Man in the Honey Tree' 88 The Life of St Saturnine 88 The dragon, symbol of the plague: 'The Greater Litany' 89 Saints' Encounterswith the dragon: St Silvester,St Leonard 91 The Feast of St Vincula and St Donatus 96 St Matthew, St Philip 97 St Martha and the tarasque 100 CHAPTER FOUR: The Legend of St George 113 The development of the St George Legend 113 The iconographyof St George 118 The protagonist as chivalric dragon-slayeror saint? 120 Tensions between romance and hagiographictopoi 124 The chivalric emphasisof other medievalversions of the legend 146 CHAPTER FIVE: The Legend of St Margaret (the Katherine Group) 153 Versions of the legend and the dragon's appearance 153 Virginityand its significance to female sanctity in the Middle Ages 156 Margaret's role in the development of the theme of sexual temptation 162 The problematic interpretationof the role and function of the dragon 176 CONCLUSION 196 ILLUSTRATIONS Plate 1. St George and the dragon, the twelfth century tympanum,the Church of St John the Baptist, Ruardean,Gloucs. Plate 2. St George and the dragon, a panel on the twelfth centurydoors of Ravello Cathedral. Plate 3. A Mithraictauroctone, St Clement's, Rome. Plate 4. St Michael, fifteenth century rood screen, Ranworth,Norfolk. Plate 5. St George, fifteenth century rood screen, Ranworth,Norfolk. Plates 6 and 7. Details from the fifteenth century Valencia altarpiece of St George by Marzal de Sas. Plate 8. St Martha and the tarasque, a fourteenth centurystone altarpiecefrom the Cathedral of St Sauveur,Aix-en-Provence. Plate 9. St George fighting the Muslim forces, on the twelfth century tympanum, FordingtonChurch, Dorset. Plate 10. St George fighting the dragon, a fourteenth centurywall painting, Pickering Church, Yorkshire. Plates 11 and 12. The tortures of St George, late Middle Ages, Groeninge Museum, Bruges. Plate 13. St George, a fifteenth century painting by Carlo Crivelli. Plate 14. St George with Virgin and Child and St Anthony Abbot, a fifteenth century painting by Pisanello. Plate 15. Jonah and the Whale, the twelfth century pulpit, Ravello Cathedral. LIST OF ABBREVIATIONS. BV Biblia Sacra Vulgata Juxta Clementinam, eighth edition (1985). BH The Romanceof Beuesof Hamtoun,ed. E. Kölbing,EETS, ES, 46,48,65 (1885- 1894). EETS Early English Text Society. ES extra series. OS original series. GL Golden Legend or Lives of the Saints as Englished by William Caxton ed. F.S. Ellis, 7 vols. (London, 1900). GL folio Golden Legend, William Caxton (1483) STC 24873. GW The Romanceof Guy of Warwick,ed. JuliusZupitza, EETS, ES, 42,49,59 (1883- 1891). MED Middle English Dictionary, eds.Shermann M.Kuhn and John Reidy (Michigan, 1965-). PMLA Publicationsof the Modem Language Association of America. CHAPTER 1- DRAGON LORE AND THE DRAGON I begin this examination of dragon-lore with a description from Diodorus Siculus' BibliothecaHistorica'. Recorded as a real event, the descriptionof the capture of this immense serpent-likedragon for King Ptolemy revealsthe main characteristicsof this monster, its huge physical size and its aggression and hostility towards any living creature which it can kill in a varietyof ways:'This serpentwas xocxcubites of length and was accustumed euermoreto lye by the waters side knyttyng and rollyng hym-self all vppon an hepe as though it had bene a thyng immoble;and when any otherbeste came toward the watre for to drynke, anon he wold stert vp at oones,and either he wolde bite theym, orrelleswynde hym-self about theire legges enviroun, and so styng theym vnto dethe and fynally distroy theym, fedyng hym-seifvppon theym for his repaste.' It also showsthat such creatures were not categorised as 'fabulous' or the product of a vivid imaginationand so by contrast it illuminates the use made of the dragon in romance and hagiography,subjects of later chapters. Although the hyperbolicaccount suggests the author had his audiencevery much in mind in his intent to frighten and excite, the graphic description does emphasisethe dangers and the problems of capturing such a powerful and deadly beast but neverthelessit i%subdued successfully by ordinary labouring men, simply becuse there are enough of them; significantly there is no single-handedattempt to deal with the dragon. This sets it apart from the hagiographicand romance topos in which the dragon is subdued by one person, the hero or saint respectively, whose superhuman powers make the protagonist especiallyfitted for the task. After capture,the dragon is shown as a sad and sorry creature with brokenteeth and it is deliberatelystarved into submission.At first Diodorus'sdragon is awesome for it possessesdeath-dealing attributes which recall the dragon of the scriptures and romance but it is diminished in this account by its ignominiousend. ' DiodorusSiculus, Bibliotheca Historica,trans. John Skelton, eds. F. M. Salter and H.L. R. Edwards, EETS, OS, 233 (1956), Liber Quartus, pp.260-262, (p.261). Skelton's translationis a translationof a translation. The original History of the World was written in Greek in the first century BC; the work was then translated into Latin before the middle of the fifteenth century by Poggio Bracciolini. It was this versionwhich Skelton translated into English towardsthe end of the fifteenth century. 2 Forthe God-fearingChristian, the creaturecalled the 'dragon' assumes a more ominous, supernatural presence for its close association with evil and death ensures it has a long- establishedsymbolic significance for mankind.Diodorus's dragon may overawe the reader by its sheer physicalmight and size but it lacks the portentous presence of the scriptural dragon, the dragon of the bestiary and of romance.2 Clearly, the episode is meant to be regarded as a historical fact, an authentic account of an actual capture, historically documented. That the capture is motivated by King Ptolemy who resides in Alexandria helps to substantiate its authenticity,although it would appear that in general the attributes of crocodileand snake have been conflated here to create a rare creature. The serpent, thirty cubits in length, is described as lying by the water coiling and uncoiling itself but ready to bite or to sting to death and then eat any creaturewho comesto the water to drink. Althoughthe capture is a dangerous task, with money as an inducement, the hunters plan how they might cooperatively secure this 'wilde worme'. It possesses the familiar attributes of a dragon and in many ways resembles the description of Leviathan in Job 41: it is associated with fire, insofar as its eyes glow and flame and its scales have the hardness of armour. It hisses like serpent yet, unlike a serpent, it has tusks and bristles which suggests features of the wild boar.
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