Magdalen

Historical scholarship

Passages quoted verbatim from public-domain reference works. They reflect the scholarship of their time, not current consensus, and may use obsolete spellings.

• 1884From the archives

  Magdalen— “of Magdala”

  Even the earliest writers on the Gospels were at a loss whether to identify the meek contemplative Mary of Bethany, by the woman that was a sinner, who is recorded as performing the same act of devotion, and with Mary Magdalen, once possessed by seven devils and afterwards first witness of the Resurrection. While inquiry was cautious, legend was bold, and threw the three into one without the slightest doubt, going on undoubtingly to narrate the vain and sinful career of Mary…

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  Even the earliest writers on the Gospels were at a loss whether to identify the meek contemplative Mary of Bethany, by the woman that was a sinner, who is recorded as performing the same act of devotion, and with Mary Magdalen, once possessed by seven devils and afterwards first witness of the Resurrection. While inquiry was cautious, legend was bold, and threw the three into one without the slightest doubt, going on undoubtingly to narrate the vain and sinful career of Mary Magdalen, describing her luxury, her robes, and in especial her embroidered gloves and flowing hair, and all the efforts of Martha to convert her, until her final repentance. The story proceeded to relate how the whole family set out on a mission to Provence, where Martha, by holding up the cross, demolished a terrific dragon; and Mary, after having aided in converting the country, retired to a frightful desert with a skull for her only companion.

  Yonge, History of Christian Names (1884), Part I, Chapter III (Israelite Names), Section I (Moses and Aaron) · Public domain (Project Gutenberg)