Note: These translations are works in progress, subject to updating and change. They are listed in rough chronological order. They are placed here for the use of fellow researchers and students. They may be reproduced for private use, but may not be reproduced for publication. Any comments on or corrections to these translations are welcomed at thead@shiva.hunter.cuny.edu. Any questions concerning their use may also be posted at that address. A much more extensive anthology of hagiographic sources in English translation now available on the WWW has been edited by Paul Halsall of the University of North Florida: Internet Medieval Sourcebook: Saints' Lives. Interested students of hagiography will certainly wish to consult it in addition to the highly focused selection of texts presented here. The student may also wish to consult the on-line page of articles and bibliographies which I have edited as part of ORB (On-Line Research Book of Medieval Studies).

• In 386, Bishop Ambrose of Milan discovered the relics of the martyrs Gervasius and Protasius. He placed those relics in a basilica located in central part of the city which he had originally intended as his own mortuary chapel. He thus, in a sense, inaugurated the building of churches as shrines to the relics of the saints within the cities of the western Roman empire. He described the event in a letter to his sister.
• The prologue to Huneberc of Heidenheim's Hodoeporicon of St. Willibald. The text provides a woman's elaborate justification for acting as the author of a hagiographic text, dating from the third quarter of the eighth century.
• Excerpts from Bertholdus of Micy's Life of St. Maximinus, the story of the founding abbot of Micy, located near Orléans, composed in the early ninth century. The text provides typical methods and goals in the mind of a hagiographer of the Carolingian period.
• Letter of Bishop Amulo of Lyon describing the "misuse" of relics in the town of Dijon during the mid-ninth century.
• An attack on the veneration of relics from Claudius of Turin's Apology.
• Excerpts from Theodoric of St. Eucharius' Discovery of the Relics of St. Celsus. The discovery, orchestrated by Archbishop Egbert of Trier (pictured here in an illumination from a contemporary manuscript commissioned by Egbert himself) occurred at an abbey outside Trier in 978. 
• Letaldus of Micy's Journey of the Relics of St. Junianus, including a description of the Peace Council of Charroux in 989.
• The description of the discovery of the relics of John the Baptist at Saint-Jean-d'Angély in 1016, from Ademar of Chabanne's Chronicle.
• The description of the Peace League of Bourges and its campaign in 1038, from Andrew of Fleury's Miracles of St. Benedict.
• A description of the burial of a hermit, named Gregory of Nicopolis, who was viewed as a saint. The text, from the anonymous Life of St. Gregory, was composed in the early eleventh century in the region of Pithiviers, a castle near Orléans.
• A story about the relics of a hermit, named Romuald of Ravenna, told by Peter Damian in his Life of Romuald. A contemporary of Romuald's, Peter was a fiercely ascetic monk who became prominent as a member of the reforming circle around Pope Gregory VII during the Investiture Controversy.
• A Miracle of St. Maximinus provides an unusually extensive description of the pilgrimage and miraculous cure of a single individual. It was composed in the third quarter of the eleventh century. The text comes from the abbey of Micy, near Orléans and was written in the third quarter of the eleventh century.
• In the first book of his On the Relics of the Saints, Guibert of Nogent provided a full, if haughty consideration of the contemporary cult of relics from a clerical point of view.
• In the prologue to his Life, Translation, and Miracles of St. Sacerdos, Hugh of Fleury discussed his methodology as a hagiographer and historian reconstructing the life of a long dead saint.