Gripla - 01.01.1995, Qupperneq 184

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GRIPLA
Whereas the Passionael briefly comments that when the relics arrived
in Rome, „do ghink me en entyeghen mit dem hyllichdome" (xcviii,
b), the solemn character of the reception is given its due in Reykja-
hólabók: „þaa giorde pafen vt j rnothe þeim dyrlega processio og fylgde
þeim so jnn j staden Roma“ (240:2-3).
Chapter 13 concludes by giving the year 425 as the date when the
above events occurred, and then the following transitional sentence
occurs:
Sanctvs Avgvstinvs skrifar og at drotten hefvr giortt margar og
miklar jartheigner fyrer sancte Stefanvs skvlld. þo einkannlega
sex menn er vagter hafa verit af davda fyrer hans arnadar ord.
sem hier maa vel heyra efteraa. (241:24-27)
The same statement, but minus the anticipatory „sem hier maa vel
heyra efteraa," occurs in the Legenda aurea: „Refert Augustinus in li-
bro XXII de civitate Dei VI mortuos ad invocationem sancti Stephani
suscitatos'1 (p. 465) and in the Passionael: „Sunte Augustinus bescrift.
dat vnse here mennighen heft sund ghemaket. vnde vth synen noden
ghehulpen dorch sunte Steffens wyllen. vnde besunderghen heft he .vj.
mynschen van deme dode vorwekket“ (xcviii, c).
Unlike Reykjahólabók, the Legenda aurea and the Passionael relate
the legend of St. Stephen as two distinct narratives, as the Passio and
the Inventio. Both legendaries mention the resurrection of six individ-
uals, but only the Legenda aurea records the miracles briefly, while the
Passionael omits them. The Legenda aurea notes at the end of the Pas-
sio narrative that St. Augustine relates six resurrection miracles, and
that through the intercession of St. Stephen „multos a variis languori-
bus curasse“ (p. 54). There follow the accounts of four cures. The Pas-
sionael does not refer to St. Augustine at the end of the Passio narra-
tive, but relates two cures, without, however, introducing them with a
transitional sentence. The Latin and the Low German legendaries thus
diverge in the transmission of the miracles.
Common to Sth. 3, the Legenda aurea, and the Passionael is the con-
clusion of the second Translatio narrative, but in Sth. 3 there is an ad-
ditional element, the authorial remark „sem hier maa vel heyra eft-
eraa.“ It is the structural link to the miracle sequence. In the other Ice-
landic manuscripts, AM 655 XXII excepted, the miracles appear to be
an afterthought, in any case not an integral part of the narrative. In