Magyar Zoltán

Legends of Early Hungarian Saints: type- and motif-index

Princess Margaret

BIRTH, UPBRINGING

Margaret’s parents take an oath that they will consecrate their child to be born to God if Hungary is liberated of the Mongol hordes: MA I:I.2; MA II:I.1.; Ransanus:XIV.5.

Saint’s prophecy which she declares at the age of two comes true: MA I:I.4; MA II:I.53.

Saint is brought up by the beatified nun Ilona in the Veszprém convent: Ransanus: XVI.6.

Upon learning the meaning of the crucifix saint bursts out in tears: MA I:I.8; MA II:I.7.

Saint noted already as a child for her zealous devotions: has a small altar made for her, in front of which to pray: MA II:I.4; Ransanus:XVI.6.

Saint mortifies her body in childhood already: MA I:I.10-11, 12, 19, 103; Ransanus:XVI.6.

PIETY

Saint often rises at night to perform her devotions: MA I:I.19; MA II:I.27; Ransanus:XIV.6, 7.

Ecstatic rapture upon receiving the sacrament: MA I:I.108.

Ecstatic rapture (saint faints) during prayer: MA II:I.36.

During prayer saint’s flowing tears soak her handkerchief: MA I:I.33.

Saint continues praying even when a heavy log of wood falls on her head: MA II:I.28.

Saint continues praying even when her Mother Superior calls for her: MA I:VI.16.

Saint continues to pray even when her parents and siblings arrive in the convent to visit her: MA II:I.28.

Desire for martyrdom: MA II:I.34.

PROVISION

Saint provides, gives alms

Saint gives alms to the poor: MA I:I.91, 95; MA II:I.26; Ransanus: XVI.12.

Saint gives her own garments to a poor man in winter frost: MA II:I.26.

Saint gives her new clothes away to the poor: MA II:I.11.

Nursing

Saint prays to the Lord for the healing of the sick: MA I:I.94.

Saint nurses, cares for the sick: MA I:I.62, 63, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 87, 89-90, 91; MA II:I.21.

Saint, with the help of the brethren, helps the diseased even outside the walls of the convent: MA I:I.91.

Saint often sends her own meals to the ill nuns: MA I:I.96.

Saint doesn’t shrink from nursing those suffering of repellent diseases: MA I:I.75, 78, 79, 90, VI.36, 42; MA II:I.22.

Saint receives the vomit of the sick in her own palms: MA I:I.75; MA II:I.22.

Saint keeps praying by the bedside of dying nuns until their burial: MA I:I.62-63.

HEALING, PROTECTION

Healing

Saint heals ill nuns (with her prayers; with the touch of her hand): MA I:II.22, 27-28, VI.3; MA II:I.500.

Protection

Due to saint’s prayers the nun who fell into the well is rescued unharmed: MA I:II.23-24, VI.19; MA II:I.48.

HUMILITY

Saint talks little, rarely laughs: MA I:I.17, 24.

Saint wears only filthy, torn, shabby clothes: MA I:I.22, 64, 65, 79, 82; MA II:I.11.

If forced to wear new clothes, saint soon soils them by doing menial tasks: MA I:I.12.

Saint prefers to eat at the servants’ table: MA I:I.45.

Saint washes the servants’ feet: MA I:I.27; MA II:I.20.

Saint often does menial work, the task of servants (the cleaning of fish, feeding kitchen waste to the pigs, cleaning the latrine etc.): MA I:I.24, 228, 43, 45, 47, 48, 49; MA II:I.20, 22, 24; Ransanus: XVI.9, 10.

Saint humbly endures the scolding of the Mother Superior: MA I:I.111, VI.29.

Saint humbly endures the abuse, insults of the nuns: MA I:I.47, 110, VI.24; MA II:I.24.

Saint, going before the sisters, begs the pardon of those who insulted her: MA I:I.110, VI.24; MA II:I.24.

Saint confesses even to sins not committed and asks for the sisters’ forgiveness: MA I:I.109, 111, 112.

Secrecy

Saint keeps her illness secret: MA I:I.86; MA II:I.17.

Saint keeps her wearing of cilicium secret: MA II:VI.6, 14.

Saint keeps her (self-)flagellations secret: MA I:I.118; MA II:I.19.

Saint asks the witness not to tell that a halo of light appeared above her head during her nightly flagellation: MA II:I.14.

Saint asks the witness not to tell that a flame was seen above her head during her nightly prayer: MA I:I.113; MA II:I.39.

Saint keeps her stigmata secret: MA III:26.

ASCETICISM, SELF-TORTURE, PENITENCE

Asceticism

Saint resists her father’s will to marry her off; she is ready to mutilate herself to prevent this: MA I:I.51-58, 120-124; MA II:I.25; Ransanus:XVI.14.

Frequent fasting: MA I:I.17, 118, 23, 29, 32, 108, 117; MA II:I.17.

Saint sleeps on a mat beside her bed: MA I:I.66; MA II:I.30.

Penitence, self-torture

Saint keeps her illness secret to her fellow-nuns: MA I:I.86.

Saint keeps her illness secret in order not to be taken to the sick-room and forced to eat meat: MA II:I.17.

Saint performs every task and prayer even during her illnesses: MA I:I.87.

Saint’s church service is in penitence for the country’s and its people’s good: MA I:I.117.

Because of her habit of falling on her knees the skin on her knees gets swollen and sore and is hardened: MA I:VI.23; MA II:I.32, 40.

Saint prays in the choir wearing only one shirt even in winter; her body gets blue with cold: MA I:I.35.

Saint does not bathe for 18 years: MA I:I.41; Ransanus:XVI.9.

Saint rarely washes her clothes, doesn’t wash them at all in Lent time: MA II:I.11.

Saint wears verminous clothes in which she can’t sleep at night for the swarming of lice and vermin: MA II:I.11.

On the eve of major religious festivals saint flagellates herself until blood shows: MA I:I.100.

Saint has herself flogged, flagellated with a thorny whip made of hedgehog-skin: MA I:I.100, 118.

Saint asks the sisters to flog, flagellate her: MA I:I.101, 103, 105, 118, VI.13, 25; MA II:I.14, 29.

Saint asks for such hard flagellation that the nun flogging her is exhausted in it: MA I:I.104, VI.27; MA II:I:13.

Saint has her arm bound up with a hemp rope so tight that blood shows: MA I:I.114, VI.30; MA II:I.12.

Saint, following the example set by St. Thomas martyr, wears a cilicium (penitent’s girdle woven of horse-hair and wool): MA I:I.10-11, 67, 69, 117, VI.6, 14; MA II:I.12, 19; Ransanus:XVI.6, 9.

Beside the cilicium, saint also wears an iron belt: MA I:I.67; MA II:I.12.

Saint wears a girdle made of hedgehog-skin which she wears with the thorns inside: MA I:I.118; MA II:I.12.

Saint wears foot clout covered with small iron nails in her sandals: MA I:I.107; MA II:I.12.

PUNISHMENT, MALEDICTION, RETRIBUTION

Saint reads her fellow nuns’ thoughts

Saint reprimands the sister who is thinking of leaving the convent during her illness: MA I:II.13-14; MA II:I.55.

Saint scolds the sister who secretly craves for rich worldly garments: MA I:II.10, VI.43; MA II:I.54.

Saint reveals the thoughts of angered, irritated, vengeful nuns: MA I:I.85, 106, II.11-12, VI.31; MA II:I.56, 57.

The ache in saint’s shoulder is transferred to the nun mocking her: MA I:I.102, VI.5, 40; MA II:I.49.

Margaret’s confessor doubts the truth of the saint’s words. As a proof saint’s prayer provokes a flood: MA I:II.21; MA II:I.46.

One of the nuns (Margaret’s niece) doubts Margaret’s holiness. As a proof, a cripple is healed, the nun is put to shame: MA I:III.7, VI.5; MA II:II.38.

The man who, instead of visiting Margaret’s burial-place, goes to revel, instantly feels an ache in his shoulder: MA I:V.2.

The blind man who visits Margaret’s burial-place without doing penance returns unhealed: MA I:III.9.

The nun who refuses to testify in Margaret’s canonization process becomes ill: MA I:II.17, VI.39; MA II.II.9.

A man healed through Margaret’s merits does not want to testify in the canonization process; as a result, his illness returns: MA II:II.57.

CONVERSION, SPREADING OF CHRISTIANITY

Spreading of Christianity

Donations to the Church: MA I:I.92.

Conversion

A pagan Cuman mocks at the miracles performed by Margaret. As a proof, his blind horse regains its eyesight. The Cuman converts to the Christian faith: MA II:II.31

SIGNS OF SANCTITY

Extraordinary beauty: MA II:I.19.

Saint takes out a pot fallen into the fire. Her hands and clothes are unharmed: MA I:I.44; MA II:I.40, 41.

Saint’s scapulary in which she carries meat to the kitchen remains unsoiled: MA I:I.85.

When saint takes her clothes off for flagellation the house is flooded with light. When flagellation ceases the light disappears: MA I:I.105, VI.13; MA II:I.14.

During saint’s nightly devotions a bright flame is seen above her head: MA I:I.113, VI.14; MA II:I.39.

Levitation. Saint is seen several times (when administered the sacrament, on religious festivals) hovering several inches above the ground: MA II:I.10, 35.

Stigmata. During her devotions saint receives the stigmata (Christ’s wounds) on the palms of both hands: MA III:26.

MIRACLES

Power over matter

In response to saint’s prayers the carriage-wheel of the brethren arriving in the convent is broken, so they can't leave: MA II:I.43, 44.

To saint’s prayers the broken wheels are restored: MA II:I.43, 44.

Power over the elements

In response to saint’s prayers the sun comes out: MA II:I.15.

Saint’s prayers calm the storm: MA II:I.42.

Saint’s prayers provoke storm and floods, so the brethren arriving in the convent have to stay for a longer time (for preaching): MA II:I.45.

Due to saint’s prayers the waters of the Danube flood the convent, then retreat leaving no traces: MA I:II.21; MA II:I.46.

PROPHECY

Saint foretells her father’s military successes in the campaign against the Austrian prince and the death of the prince in battle: MA I:I.4; MA II:I.53.

Saint foretells the exact time of her death: MA I:I.125; MA II:I.58, 59.

Saint foretells that her body would not let off a stale smell after her death: MA I:I.125; MA II:I.59.

SAINT’S DEATH, ELEVATION, TRANSLATION OF REMAINS

Saint’s death

Saint foretells the time of her death: MA I:I.125; MA II:I.58, 59.

A heavenly apparition foretells Margaret’s death and apotheosis in the dream vision of a nun: MA I:II.3-4; Ransanus:XVI.15.

More nuns/persons have a dream vision announcing Margaret’s death: MA I:II.2; MA II:II.3.

Vision. On saint’s death a bright star leaves the convent and ascends to heaven: MA I:II.6-7.

Vision. Margaret’s soul is taken to heaven by angels: Ransanus:XVI.15.

In the moment of her death, saint’s face radiates a supernatural light: MA I:I.131, 136; Ransanus:XVI.15.

Saint’s corpse is rosier, more vivid than in her lifetime: MA I:I.136; MA II:II.1.

Saint’s body gives off a pleasant smell on the catafalque and in the grave-hole: MA I:I.139, 141; MA II:I.59, II.2.

When the stone lid of saint’s tomb is removed several months after the burial, a sweet scent can be perceived: MA I:I.142; MA II:II.2.

RELICS

Saint’s ciliciums; the one is worn and torn by too much wearing, the other new (healing power): MA I:I.129; MA II:II.17, 62 (healing power).

Whip and girdle made of hedgehog-skin: MA I:I.118, 129.

Saint’s iron belt: MA I:I.67, 129.

Saint’s foot clout covered with small iron nails: MA I:I.129.

Saint’s scapulary (healing power): MA I:V.18; MA II:II.7, 17.

Nun’s veil (healing power when placed on the head): MA I:II.11, V.7, 9-10 (healed king Ladislas IV), 16; MA II:II. 7, 11 (healed king Ladislas IV), 17.

Pieces of her clothes (healing power): MA II:II.17, 34, 52.

Saint’s hair (healing power): MA II:II.34.

The water with which saint’s hair was washed (healing power – to be drunk, rubbed in): MA I:V.18, VI.23; MA II:II.7, 10, 12, 16, 52.

The wine with which saint’s hair was washed (healing power): MA I:VI. 35.

Bread found by the saint’s tomb (healing power): MA II:II.18, 19, 20.

Sacred place. A small chamber in the convent between the choir and the stone wall which came to be called ’the place of the Lady St. Margaret’ (healings occurred): MA I:II.26.

THROUGH SAINT’S MERITS (SAINT HELPS AFTER DEATH)

Diseased are healed through saint’s merits

Diseased are healed: MA I:I.132, III.2, 5, 8, 15, V.7, 16, VI.16, 18, 23, 28, 35, 41; MA II:II.64, 70.

Blind can see: MA I:III.5, 9, 10, 11; MA II:II.25, 26, 27, 28, 29.

Paralytics are healed: MA I:V.17; MA II:II.32, 33, 38, 39, 40, 41, 43, 44, 46, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57.

Lame are healed: MA I:III.5.

Deaf woman is healed: MA II:II.32.

Dumb man can speak: MA I:V.3; MA II:II.33.

Persons suffering from fever are cured: MA II:I.51, II.7 (the king’s daughter), 8, 10, 11 (king Ladislas IV), 12, 13, 114, 15, 16, 17 (the king’s daughter), 18, 19, 20.

Persons suffering from the shivers are cured: MA I:II.25-26, V.8, 11.

Epileptics are cured: MA II:II.23, 24, 63.

Mentally insane are healed: MA I:III.13, V.11; MA II:II.22.

Cripples are healed: MA I:III.2, 3-4, 5, 6, 7, 7, II.42, 47; V.5, 18.

People suffering from eye diseases are cured: MA II:II.30, 34, II.16.

Lepers are healed: MAI:III.12, V.15.

Itchy boy is cured: MA II:II.53.

Man suffering from hernia is cured: MA II:II.59.

Pangs of serious headache disappear: MA I:V.4, 9-10 (king Ladislas IV), 14; MA II:II.5, 6.

Chronic toothache ceases: MA II:II.4.

Sore throat is cured: MA II:II.36 (the king’s daughter), 37.

Chronic ache in the shoulder ceases: MA I:V.2.

People suffering with gout are cured: MA I:V.5; MA II:II.57.

A nun suffering from heart disease is cured: MA II:II.61.

A woman suffering from renal disorders is cured: MA II:II.58.

Dysentric woman is cured: MA I:V.4.

A woman suffering from flows of blood is cured: MA II:II.60.

Diseased with swellings are cured: MA I:V.8, V.26.

A boy suffering from inflation is cured: MA II:II.35.

People with disfugured faces are healed: MA I:III.11, V.6.

People suffering from other diseases are healed: MA I:III.16; MA II:II.45.

People suffering from multiple diseases are healed: MA I:III.11, V.3, 4, 8, 11; MA II:II.33, 53, 57, 64.

Animal is healed (the blind horse of a Cuman): MA II:II.31.

Dead are risen through saint’s merits

Dead are resurrected: MA I:IV.1-3, 3 (iconography: the lost relief on Margaret’s sarcophagus), 4-5; MA II:II.65, 66, 67 (drowned girl).

Demonic possession is healed through saint’s merits

The person possessed by the demon is liberated: MA I:III.2, 14, V.1. (devil in the shape of vampyric lover); MA II:II.21, 22.

Other miracles through saint’s merits

A woman is freed of the pangs of childbirth: MA II:II.62.

The unjustly imprisoned nobleman is liberated: MA I_V.12-13; MA II:II.68.

Liberation from the enemy/from mortal peril: MA II:II.69 (shackles, irons fall apart), 70.

APPARITIONS, VISIONS

St. Margaret

Appears to diseased in sleep and heals them: MA I:V.5, 17, VI.16; MA II:II. 8, 32, 41, 56.

A beautiful maiden appears to a captive nobleman, encourages him to trust in St. Elizabeth and Margaret; the captive is liberated: MA I:V.12-13; MA II:II.68.

A woman in her dream has a vision of Margaret’s ascension to heaven. The saint calls out to the woman: ’Come to my burial-place and you will partake of eternal grace!’: MA I:II.2.

The Virgin Mary, St. Margaret, angels

The Virgin Mary descends with a host of angels to the dying Margaret, places a golden wreath and crown iradiating divine light on her head and takes her to heaven on a ladder reaching to heaven (vision of a nun): MA I:II.3-4; Ransanus: XVI.15.

Margaret is taken to heaven by angels (vision of a woman): Ransanus: XVI.15.

Multitude of saints

A great multitude of saints arrives in the convent to testify to Margaret’s holiness and her life’s saintliness (vision of a nun): MA I:II.18-119; MA II:II.13.

Dead monk

A dead monk appears to the prior of the monastery in his sleep. He announces to the prior that he got to Purgatory and asks him to pray for his soul, and says that Margaret went up to heaven and sits there clad in a beautiful, golden-coloured garment: MA I:II.8.

Bright star

On Margaret’s death a bright star leaves the convent and ascends to heaven (vision of a girl): MA I:II.6-7.

Voice in the heights

On Margaret’s death a voice from heaven is heard: ’The lamb is dead’ (vision of a cleric): MA II:II.3.

Lice and vermin

Margaret’s lice and vermin are transformed into pearls (vision of a Franciscan monk): MA I:I.68.

Legends of Early Hungarian Saints: type- and motif-index

Tartalomjegyzék

Kiadó: Akadémiai Kiadó

Online megjelenés éve: 2026

ISBN: 978 963 664 185 6

Művelődéstörténet Idegen nyelvű

The work of folklorist Zoltán Magyar throws light on a relatively little-known segment of the dynastyc cult of saints in Central European cultural history. The hagiographies and legends written on different members of the Árpadian dynasty, ruling in Hungary between the 11th and 13th centuries, and their contemporaries endowed with the aura of sanctity, occur not only in their medieval Hungarian legendry but have also become part of the liturgical tradition and the cult of saints on German, Polish and Byzantine soil. The thematic and generic variety of this legendry and its many folkloric implications show close parallels with another major work of medieval European hagiography: the legends of early Irish saints. The type- and motif-index and generatic catalogue compiled by Zoltán Magyar orders the epic tradition, based on 11rh-16th century written sources, of twelve Hungarian royal saints who have become the subject of legends shortly after their death. Beside classification according to the type of legendd heroes and themes, the book also contains an analysis of the biographical data, of the historical sources and of the primary types and motifs of hagiographies.

Hivatkozás: https://mersz.hu/magyar-early-hungarian-saints-type-and-motif-index//

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