Throughout the seventh century, there was increased attention to the deathbed as the focal point where sainthood was proved…A united sisterhood stood at a dying woman’s deathbed to sing her into heaven while her parting revelations strengthened them for their unending struggles to perfect themselves. The troops were thus reassured that they followed a victorious general. The visionary content of seventh-century texts increased, and the saints were credited with powers of prophecy and illumination directed toward making the promises of bliss in another world concrete. As the saint’s miracles in life decreased in number, the power of relics, tombs, and associated artifacts like oil, dust, funeral palls, and candles grew, weapons like the texts themselves in the ongoing battle.

The deeds and even the voices of women speak to us from these documents with a clarity rarely accomplished in historical texts. Although conforming to ecclesiastical prescriptions, at least two of the biographies that follow were written by women who knew their subjects. Others reflect the direct testimony of women within the cloister walls. They lived in a rough and brutal age, an age moderns have condemned as “the dark ages,” but from the peril and suffering of their lives they shaped themselves as models of womanly power, womanly achievement, and womanly voices. They did not hide their lights under a bushel, but lit candles in the darkness and set them high upon a candlestick. Today, their light still shines.

Jo Ann McNamara, Sainted Women of the Dark Ages

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