CONTENTS
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INTRODUCTORY COMMENTS
[Paul Halsall]
The text presented here is the abridged translation of Gregory
of Tour's History of the Franks made by Earnest Brehaut
in 1916. The etext gives the full text of the Brehaut edition,
pp. 1-248, apart from the Selections from The Eight Books of Miracles [pp. 249-62] which has been made available separately.
Brehaut gives a complete list of books and chapters, but only
translated a selection of the chapters. Here each book is preceded
by a list of all the chapters. I have made clear which chapters
are available here by highlighting those that are translated.
Short notes from the foot of each page have been inserted italicized into the body of the text.
This is a very large file, but has been kept as one to facilitate
keyword searching, downloading, and printing.
The following individual episodes have been created as separate
files for classroom use and discussion:
[Since the scanning of this text is a big task, but the text is
of special use to students and teachers, it has been made available
even though only parts are as yet completed.
This version is dated 12/21/1997, and now contains Brehaut's Introduction,
and Books I-X, as well as an up-to-date Bibliography and guide to Web Resources. The end notes will be added
as time allows].
[Other Translations Included: In addition to the Chapters
translated by Brehaut, which amount to over half the full text,
from time to time other chapters will be inserted in the text,
as copy-permitted translations become available. So far such other
translations include: VIII:20]
INTRODUCTION
By Earnest Brehaut, [from his 1916 translation] , pp. ix-xxv
[Note: Many of Brehaut's opinions and prejudices would
not be upheld by modern historians. Students should not rely
on this Introduction as a guide.]
The History of the Franks by Gregory, bishop of Tours,
is an historical record of great importance. The events which
it relates are details of the perishing of the Roman Empire and
the beginning of a great modern state and for these events it
is often the sole authority. However although Gregory was relating
history mainly contemporaneous or recent, we must allow largely
for error and prejudice in his statements of fact. It is rather
as an unconscious revelation that the work is of especial value.
The language and style, the intellectual attitude with which it
was conceived and written, and the vivid and realistic picture,
unintentionally given, of a primitive society, all combine to
make the History of the Franks a landmark in European culture.
After reading it the intelligent modern will no longer have pleasing
illusions about sixthcentury society.
Gregory's life covers the years from 538 to 594. He was a product
of central Gaul, spending his whole life in the Loire basin except
for brief stays elsewhere. [note: Besides Clermont and
Tours in which cities Gregory spent most of his life we hear of
stays at Poitiers, Saintes, Bordeaux, Riez, Cavaillon, Vienne,
Lyons, Chalon-sorSaône, ChâlonssurMarne,
Rheims, Soissons, Metz, Coblentz, Braine, Paris, Orleans. Monod, Sources de l'histoire Mérovingienne, p. 37.] The
river Loire may be regarded as the southern limit of Frankish
colonization and Gregory therefore lived on the frontier of the
barbarians. He was born and grew up at Clermont in Auvergne, a
city to which an inexhaustibly fertile mountain valley is tributary.
In this valley his father owned an estate. Its wealth brought
Clermont much trouble during the disorderly period that followed
the breakup of Roman rule, and Gregory gives a hint of the
eagerness which the Frankish kings felt to possess this country
[note: Childebert the elder is represented as saying: Velim unquam Arvernam Lemanem quae tantae jocunditatis gratia
refulgere dicitur, oculis cernere. H. F. III: 9.]
After 573 Gregory lived at Tours in the lower Loire valley. This
city with its pleasant climate and moderately productive territorial
background had more than a local importance in this age. It lay
on the main thoroughfare between Spain and Aquitania and the north.
Five Roman roads centered in it and the traffic of the Loire passed
by it. The reader of Gregory's history judges that sooner or later
it was visited by every one of importance at the time. It was
here that the Frankish influences of the north and the Roman influences
of the south had their chief contact.
However the natural advantages of Tours at this time were surpassed
by the supernatural ones. Thanks to the legend of St. Martin this
conveniently situated city had become "the religious metropolis"
of Gaul. St. Martin had made a great impression on his generation.
[note: In France, including Alsace and Lorraine, there
are at the present time three thousand six hundred and seventyfive
churches dedicated to St. Martin, and four hundred and twentyfive
villages or hamlets are named after him. C. Bayet, in Lavisse, Histoire de France, 221, p. 16] A Roman soldier, turned
monk and then bishop of Tours, he was a man of heroic character
and force. He had devoted himself chiefly to the task of Christianizing
the pagani or rural population of Gaul and had won a remarkable
ascendancy over the minds of a superstitious people, and this
went on increasing for centuries after his death. The center of
his cult was his tomb in the great church built a century before
Gregory's time just outside the walls of Tours. This was the chief
point of Christian pilgrimage in Gaul, a place of resort for the
healing of the sick and the driving out of demons, and a sanctuary
to which many fled for protection. [note: . C. Bayet,
in Lavisse, Histoire de France, 21, pp. 13 ff.] In
a time of dense superstition and political and social disorder
this meant much in the way of securing peace, influence, and wealth,
and it was to the strategic advantage of the office of bishop
of Tours as well as to his own aggressive character that Gregory
owed his position as the leading prelate of Gaul.
Gregory does not neglect to tell us of his family connections
and status in society. [note: Monod, op. cit. pp. 25
ff. See pp. 13, 84, 109,0, 140.] He belonged to the privileged
classes. Of his father's family he tells us that "in the
Gauls none could be found better born or nobler," and of
his mother's that it was "a great and leading family."
On both his father's and his mother's side he was of senatorial
rank, a distinction of the defunct Roman empire which still retained
much meaning in central and southern Gaul. But the great distinction
open at this time to a Gallo-Roman was the powerful and envied
office of bishop. Men of the most powerful families struggled
to attain this office and we can therefore judge of Gregory's
status when he tells us proudly that of the bishops of Tours from
the beginning all but five were connected with him by ties of
kinship. We hear much of Gregory's paternal uncle Gallus, bishop
of Auvergne, under whom he probably received his education and
entered the clergy, and of his granduncle Nicetius, bishop
of Lyons, and of his greatgrandfather Gregory, bishop of
Langres, in honor of whom Gregory discarded the name of Georgius
Florentinus which he had received from his father. Entering on
a clerical career with such powerful connections he was at the
same time gratifying his ambitions and obeying the most strongly
felt impulse of his time.
In spite of all these advantages, under the externals of Christianity
Gregory was almost as superstitious as a savage. His superstition
came to him straight from his father and mother and from his whole
social environment. He tells us that his father, when expecting
in 534 to go as hostage to king Theodobert's court, went to "a
certain bishop" and asked for relics to protect him. These
were furnished to him in the shape of dust or " sacred ashes
" and he put them in a little gold case the shape of a peapod
and wore hem about his neck, although he never knew the names
of the saints whose relics they were. According to Gregory's
account the miraculous assistance given to his father by these
relics was a common subject of family conversation. After his
death the relics passed to Gregory's mother, who on one occasion
. extinguished by their help a great fire that had got started
in the straw stacks on the family estate near Clermont. While
on a horseback journey from Burgundy to Auvergne Gregory himself
happened to be wearing these same relics. A fearful thunderstorm
threatened the party, but Gregory "drew the beloved relics
from his breast and lifted them up against the cloud, which at
once separated into two parts and passed on the right and left,
and after that did no harm to them or any one else." In spite
of himself Gregory could not help being somewhat elated at the
incident and he hinted to his companions that his own merit must
have had something to do with it. "No sooner were the words
spoken than my horse shied suddenly and threw me heavily on the
ground; and I was so shaken that I could scarcely get up. I understood
that my vanity was the cause of it, and it was a lesson to me
to be on my guard against the spur of pride. And if thereafter
I happened to have the merit merely to behold miracles of the
saints I would say distinctly that they had been worked by God's
grace through faith in the saints." [note: Gloria
Martyrum, c.83].
The number of miracles at which Gregory " assisted "
was great. A picturesque and significant one is the following:
"It happened once that I was journeying to visit my aged
mother in Burgundy. And when passing through the woods on the
other side of the river Bèbre we came upon highwaymen.
They cut us off from escape and were going to rob and kill us.
Then I resorted to my usual means of assistance and called on
St. Martin for help. And he came to my help at once and efficiently,
and so terrified them that they could do nothing against us. And
instead of causing fear they were afraid, and were beginning to
flee as fast as they could. But I remembered the apostle's words
that our enemies ought to be supplied with food and drink, and
told my people to offer them drink. They wouldn't wait at all,
but fled at top speed. One would think that they were being clubbed
along or were being hurled along involuntarily faster than their
horses could possibly go", [note: De Virtut.
S. Mart. I, 36.]
The reality of this incident need not be doubted. The highwaymen
were as superstitious as Gregory, probably more so. When they
found what they had against them they fled in a panic. The peculiar
wording of the last sentence makes it seem likely that Gregory
for his part thought that the highwaymen had demons to help them
and that these in their urgent flight before the superior "
virtue " of St. Martin were responsible for the appearance
he describes.
Of Gregory's education and literary training we receive scanty
details. At the age of eight he was beginning to learn to read.[note: Vitae Patram, VIII, 3.] The books he read were naturally
the Scriptures and works of Christian writers and his contact
with pagan literature of the classical period must have been slight;
he appears to have read Virgil and Sallust's Catiline but
probably did not go beyond these. [note: Bonnet, Le
Latin de Gregoire de Tours, pp. 4876]. His attitude
toward pagan literature was the conventional one of his age,-fear
of the demonic influences embodied in it; [note: Speaking
of Jupiter, Mercury, Minerva, Venus, a character in the Vitae
Patrum, XVII, says, Nolite, o, viri, nolite eos invocare,
non sunt enim dii isti sed daemones.] he expresses it thus: "We
ought not to relate their lying fables lest we fall under sentence
of eternal death." [note: Gloria Martyrum,
Pref. ] Among Christian writers Sulpicius Severus, Prudentius,
Sidonius Apollonaris, and Fortunatus were the only ones to exercise
a genuine influence on his style.
The question has been much discussed whether sixthcentury
education in Gaul included a knowledge of the liberal arts. Gregory
gives us no definite information on the point. It is true that
he is explicit as to his own case. He says, " I was not trained
in grammar or instructed in the finished style of the heathen
writers, but the influence of the blessed father Avitus, bishop
of Auvergne, turned me solely to the writings of the church."
[note: Vitae Patrum, II, Pref. ] Gregory
does indeed mention Martianus Capella's work on the seven liberal
arts and seems to have had some notion of the scope of each one,
[note: See p. 240. (i.e. Book X.16)] but in the
face of his repeated confessions of ignorance of the most elementary
of them as well as the actual proof of ignorance which he constantly
gives, the conclusion must be that they were not included in his
education. As to the general situation the only evidence is furnished
by Gregory's famous preface in which he declares that "liberal
learning is declining or rather perishing in the Gallic cities,"
and no one could be found sufficiently versed in the liberal arts
to write the History of the Franks as it ought to be written.
We may feel certain that Gregory's idea of the qualifications
for historical writing were not high; correct spelling, knowledge
of the rules of grammar, rhetoric, and dialectic as laid down
in the textbooks would be sufficient. But, as he tells us,
no person so qualified could be found to undertake the task. Again
we hear of bishops who were illiterate. It is plain that the trend
of the evidence is all in one direction, namely that in Gaul by
this time the liberal arts had disappeared from education.
Gregory's Latin presents many problems. Its relation to sixth-century
linguistic development is not well understood although it has
been closely scrutinized. Gregory's vocabulary does not show the
decadence that might be expected. It is extremely rich and varied
and contains a moderate number of Celtic, Germanic, and Hunnish
additions. Old Latin words, however, often have new and unexpected
meanings. In the field of grammar the situation is different.
Judged by anything like a classical standard Gregory is guilty
of almost every conceivable barbarity. He spells incorrectly,
blunders in the use of the inflections, confuses genders, and
often uses the wrong case with the preposition. In addition he
is very awkward in handling the Latin verb: the different voices,
tenses, and modes are apt to look alike to him. His constructions
too, are frequently incorrect. In all this he seems very erratic,
he may use the correct form ten times and then give us something
entirely different. No method has so far been traced in his vagaries.
Gregory's literary style is as peculiar as his language. It is
often vigorous and direct, giving realistic and picturesque delineations
of events. Within his limitations he well understood the complexity
of human motives and actions, and now and then he shows a trace
of humor. However, offending elements often appear; sometimes
his realism verges on a brutal plainness. He is also by no means
free from literary affectation; indeed by his choice of expressions,
his repetitions and unnatural arrangement of words, he is almost
always striving for effect. In his day the tradition of literary
workmanship was quite dead but it would seem as if its ghost tortured
Gregory. On the whole his literary style is uncouth, awkward,
and full of rude surprises.
There are wellmarked variations in the style. At times we
have the conventionalized jargon of the church, in which Gregory
was proficient and which was always in the back of his mind ready
to issue forth when other inspiration failed. At the opposite
extreme from this is the easy, clear narrative in which the popular
tales, both Frankish and Roman, are often recited. It is believed
that in some of these we have a version of epic recitals of Frankish
adventures. Then there are the passages, like the baptism of Clovis
[note:l See p. 40 (i.e. Book II:30-31).] or the
tale of the two lovers, which Gregory labored to make striking.
These do not offend; they are so naïvely overdone that they
are merely amusing.
In the light of these conclusions, objectively reached, [note: They are substantially the conclusions of Bonnet in Le
Latin de Gregoire de Tours, Paris, 1890.], as to Gregory's
language and style, how shall we interpret the confessions in
regard to them which he repeatedly makes? In these confessions
there are two leading notions: first, that he is without qualifications
to write in the literary style; second, that the popular language
can be more widely understood. The inference is always therefore
that Gregory writes in the language of the day. This, however,
cannot be so. A language spoken by the people would have something
organic about it, and it would not defy as Gregory's does the
efforts of scholars to find its usages. It would be simpler than
the literary language and probably as uniform in its constructions.
We must decide then that Gregory's self-analysis is a mistaken
one, correct in the first part but not in the second. He knew
he could not write the literary language but in spite of this
he made the attempt, and the result is what we have, a sort of
hybrid, halfway between the popular speech and the formally correct
literary language.
In the Epilogue of the History of the Franks written in
594, the year of Gregory's death, he gives us a list of his works:
"I have written ten books of History, seven of Miracles, one on the Lives of the Fathers, a commentary in one
book on the Psalms, and one book on the Church Services
[note: See p. 247 (Book X: 31.) In the Arndt and Brusch
edition in the Monumenta Germania Historica we have all
these titles included. The commentary on the Psalms however
is in a fragmentary condition, and the Lives of the Fathers appears
as one of eight books of Miracles. The book on Church
Services is there entitled Account of the Movements of
the Stars as they ought to be observed in performing the Services.
It is really a brief astronomical treatise the purpose of which
was in the absence of clocks to guide the church services at night.
] These works represent two sides of Gregory's experience,-his
profession, and his relations with the Merovingian state.
In the former sphere the overshadowing interest was the miraculous.
We have eight books devoted to miracles and it may be said that
as a churchman Gregory never got very far away from them. It is
idle to discuss the question whether he believed in them or not.
It is more to the point to attempt to appreciate the part they
played in the thought and life of the time. They were considered
as the most significant of phenomena. They seemed a guarantee
that the relations were right between the supernatural powers
on the one hand and on the other the men who possessed the "sanctity"
to work miracles and those who had the faith or merit to be cured
or rescued by them. Gregory's eight books of Miracles were
thus a register of the chief interest of his day, with an eye
of course to its promotion, and it is much more remarkable that
he wrote a History of the Franks than that he compiled
this usually wearisome array of impossibilities.
A brief glance at the practical situation that lay back of the
four books which Gregory devotes to the miracles wrought by St.
.Martin will be enlightening. The cult of St. Martin was a great
organized enterprise at the head of which Gregory was placed.
In the sixth century St. Martin's tomb was a center toward .which
the crippled, the sick, and those possessed by demons flowed as
if by gravity from a large territory around Tours. The cures wrought
there did much " to strengthen the faith." They passed
from mouth to mouth and brought greater numbers to the shrine
and it was to aid this process that the four books of St. Martin's
miracles were written. Gregory is here a promoter and advertiser.
To get at the practical side of the situation we have only to
remember that St. Martin's tomb was the chief place of healing
among the shrines of Gaul, and that the shrines of the sixth century
stood for the physicians, hospitals, drugs, patent medicines,
and other healing enterprises of the twentieth.
The History of the Franks is Gregory's chief work. It was
written in three parts. The first, comprising books IIV,
begins with the creation, and after a brief outline of events
enters into more detail with the introduction of Christianity
into Gaul. Then follow the appearance of the Franks on the scene
of history, their conversion, the conquest of Gaul under Clovis,
and the detailed history of the Frankish kings down to the death
of Sigibert in 575. At this date Gregory had been bishop of Tours
two years. The second part comprises books V and VI and closes
with Chilperic's death in 584. During these years Chilperic held
Tours and the relations between him and Gregory were as a rule
unfriendly. The most eloquent passage in the History of the
Franks is the closing chapter of book VI, in which Chilperic's
character is unsympathetical1y summed up. The third part comprises
books VIIX. It comes down to the year 591 and the epilogue
was written in 594, the year of Gregory's death. The earlier part
of the work does not stand as it was first written; Gregory revised
it and added a number of chapters. It will be noticed that from
the middle of the third book on, Gregory was writing of events
within his own lifetime, and in the last six books, which are
of especial value, of those that took place after he became bishop.
For the earlier part of the work he depended on various chronicles,
histories and local annals, and also on oral tradition. [note: The list given by Manitius is as follows: Chronicles of Jerome
Victor, Sulpicius Severus; history of Orosius; church history
of EusebiusRufinus; Life of St. Martin by Sulpicius Severus;
letters of Sidonius Apollinaris and Ferreolus writings of Avitus;
histories of of Renatus Profuturus Frigeridus and Sulpicius Alexander
(not elsewhere known), annals of of Arles, Angers, Burgundy. Geschichte
der Lateinischen Litteratur.]
For the task undertaken by Gregory in the History of the Franks no one else was so well qualified His family connections were
such as to afford him every opportunity of knowing the occurrences
of central Gaul, while his position as bishop of Tours with all
that it entailed brought him into touch with almost every person
and matter of interest throughout the country. His frequent journeys
and wide acquaintance, his leadership among the bishops, and his
personal relations with four kings, Sigibert, Chilperic, Gunthram,and
Childebert and also with most of the leading Franks, gave him
unsurpassed opportunities for learning what was going on. Perhaps
his most realistic notions of the working of Frankish society
were obtained in dealing with the political refugees who sought-
refuge in St. Martin's church. Though these people must have always
been interesting to talk with, they were the cause of some of
Gregory's most harrowing and at the same time informing experiences.
This varied contact with the world about him made Gregory what
every reader feels him to be, a vivid and faithful delineator
of his time.
The History of the Franks must not be looked upon as a
secular history. The old title, Ecclesiastical History of the
Franks, is a better one descriptively. It is written not from
the point of view of the GalloRoman or the Frank, but solely
from that of the churchman, almost that of the bishop. Gregory
does not take a tone of
loyalty to the Frankish kings, much less of inferiority. His attitude
toward them is cold unless they are zealous supporters of the
church, and he speaks with the utmost disgust of their civil wars,
which seemed to him absolute madness in view of the greater war
between the good and evil supernatural powers. [note: Book III, Pref, and IV Pref.] On the other hand his loyalty
to his worthy fellowbishops is often proved. No doubt the
words he quotes from Paulinus expressed his own feelings: "Whatever
evils there may be in the world, you will doubtless see the worthiest
men as guardians of all faith and religion." [note: Book II:13, Cf. V:11] Everywhere we can read in the lines
and between the lines Gregory's single-minded devotion to the
church and above all to the cult of St. Martin.
The great value of Gregory's writings is that we get in them an
intimate view of sixthcentury ideas. At first sight, perhaps,
we seem to have incongruous elements which from the modern viewpoint
we cannot bring into harmony with one another. Credulity and hardheaded
judgment appear side by side. How could Gregory be so shrewd and
worldlyminded in his struggle with Chilperic and at the
same time show such an appetite for the miraculous? How could
he find it necessary to preface his history, as no other historian
has done, with an exact statement of his creed? And how could
he relate Clovis's atrocities and then go on to say, "Every
day God kept laying his enemies low before him and enlarging his
kingdom because he walked with right heart before him and did
what was pleasing in his eyes"? These apparently glaring
incongruities must have some explanation.
The reason why they have usually passed as incongruities is perhaps
that it is difficult for us to take an unprejudiced view of religious
and moral phenomena that are in the direct line of our cultural
descent. If we could regard the Franks and GalloRomans as
if they were alien to us, living, let us say, on an island of
the southern Pacific, and believing and practising a religion
adapted to their general situation, the task of understanding
the History of the Franks would become easier. It is really
a primitive society with a primitive interpretation of life and
the universe with which we have to deal.
I,ook at the conception of religion held by Gregory. It seems
most explicable, not by the creed he thrusts at us or by any traditional
elements interpreted in a traditional sense, but by the living
attitude toward the supernatural which he held. Two words are
always recurring in his writings; sanctus and virtus,
[note: Nunc autem cognovi quod magna est virtus eius
beati Martini. Nam ingrediente me atrium domus. Vidi virum senem
exhibentem arborem in manu sua, quae mox extensis ramis omne atrium
texit. Ex ea emm unus me adtigit ramus, de cuius ictu turbatus
corrui. Book VII:42] the first meaning sacred or holy, and
the second the mystic potency emanating from the person or thing
that is sacred. These words have in themselves no ethical meaning
and no humane implications whatever. They are the keywords
of a religious technique and their content is wholly supernatural.
In a practical way the second word is the more important. It describes
the uncanny, mysterious power emanating from the supernatural
and affecting the natural. The manifestation of this power may
be thought of as a contact between the natural and the supernatural
in which the former, being an inferior reality, of course yielded.
These points of contact and yielding are the miracles we continually
hear of. The quality of sacredness and the mystic potency belong
to spirits, in varying degrees to the faithful, and to inanimate
objects. They are possessed by spirits, acquired by the faithful,
and transmitted to objects.
There was also a false mystic potency. It emanated from spirits
who were conceived of as alien and hostile, and, while it was
not strong as the true "virtue," natural phenomena yielded
before it and it had its own miracles, which however were always
deceitful and malignant in purpose. This "virtue" is
associated with the devil, demons, soothsayers, magicians, pagans
and pagan gods, and heretics, and through them is continually
engaged in aggressive warfare on the true " virtue."
[note: See pp. 38 (Book II:28), 162 (Book VI:35), 185
(Book VII:44), 205 (Book IX:3).]
For the attainment of the true mystic potency asceticism was the
method. This was not a withdrawal from lower activities of life
to gain more power for higher activities, but it was undertaken
m contempt of life, and in the more thoroughgoing cases the only
restraint was the desire to avoid selfdestruction, which
was forbidden. Almost every known method of selfdenial and
self mortification was practised. Humility of mind was insisted
on as an always necessary element. Fasting was part of the prescribed
method. The strength of the motive behind asceticism may be judged
from the practice of immuring, [note: For an objective
account of immuring as the climax of religious practice see Vol
II, chap. I, Sven Hedin's TransHimalaya, 1909. The
following is his account of an immured monk who was brought out
from his cell after a long time. "He was all bent up together
and as small as a child and his body was nothing but a lightgray
parchment like skin and bones. His eyes had lost their color,
were quite bright and blind. His hair hung round his head in uncombed
matted locks and was pure white. His body was covered only by
a rag for time had eaten away his clothing and he had received
no new garments. He had a thin unkempt beard, and had never washed
himself all the time or cut his nails."] several specimens
of which are related by Gregory. In this the ascetic was shut
in a cell and the door walled up and only a narrow opening left
to hand in a scanty supply of food. Here he was to remain until
he died. Such men were regarded as having the true "virtue"
in the highest degree. In reality their life must have made them
distinctly inferior in all the ordinary virtues of a natural existence.
[note: pp, 147-150 (Book VI:6), 158 (Book VI:28), 198-199
(Book: VIII:34)]
As asceticism was the method by which mystic potency was attained,
so miracles were the product, and the proof that it had been acquired.
Of course in theory the main object of the mystic was to assimilate
himself to the supernatural and not expressly to work miracles.
Still to society in general the miracles were the important thing.
In the first place they served the immediate purpose for which
a miracle might be needed, healing the sick or driving out a demon
or something of the sort; in the second place they encouraged
society by evidencing the fact that things in general were right
and that their spiritual leaders had the right "medicine."
Incredulity is not to be expected in such a situation. The miracle
played an integral part in the life-theory of the time. It was
the proof of religion and it did not need to be proved itself.
Furthermore many miracles were real; for example, the cessation
of a pain or natural recovery from a sickness would be regarded
as a miracle.
Some mention should be made of the transmissibility of the mystic
potency. The case of St. Martin is a good example. During his
lifetime he acquired this power in a large degree. When he died
on November 8, 397, at a village halfway between Tours and
Poitiers, the inhabitants of these cities were all ready to fight
for his body, when the people of Tours managed to secure it by
stealth. This was because of the sanctity and mystic "virtue"
inherent in it. It was carried to Tours and buried there and proved
the greatest asset of the city. The mystic potency resided in
the tomb and the area about it, and was transmitted to the dust
accumulated on it, the wine and oil placed on it for the purpose,
and was carried in these portable forms to all parts of Gaul.
Gregory himself, for example, carried relics of St. Martin on
his journeys and records that they kept his boat from sinking
in the river Rhine.
The system of superstition just outlined is the greater and more
real part of Gregory's religion. There was the right mystery and
the wrong mystery; and both were of a low order; men had to deal
with capricious saints and malignant demons. It was a real, live,
local religion comparable with that of savages. By the side of
this and intertwined with it the elements of traditional Christianity
in a more or less formalized and ritualized shape were retained.
Here the great stress was laid on the creed, not, however, that
it amounted to anything in Gregory's mind as a creed. He was no
theologian. His acceptance of it and insistence on it was ritualistic.
However, although he accepted it as he tells us with pura credulitas, [note: Book I:Pref] that is, without a critical
thought, it was not mere formality. He felt, no doubt, that it
was a sort of mystic formula, especially the Trinitarian part
of it,-for putting men into the right relation with the supernatural.
If they believed in the creed they had the right "medicine";
if they did not, they had not.
This system of superstition was not calculated to nourish delicate
moral sensibilities. Life had gone too far back to the primitive
word applied to the adept in this religion was sanctus and
it indicated not moral excellence at all but a purely mystic quality.
The "virtue" which this person possessed was mystic
potency, which was not moral but a supernatural force. The orthodox
of course called the saint good, but this was merely because they
were on the same side, just as Cicero for example six centuries
before called members of his political party the boni. Gregory's
moral praise or blame is distributed in the same way. When he
praises a man we must look for the service done by this man to
the church, and when he blames one we must look in like manner
for the opposite. Outside of the interests of the orthodox group
Gregory is not morally thinskinned; he shared in the brutality
of his contemporaries, as we can see in many recitals. His portrait
of Clovis throws no false light back on Gregory. Clovis was a
champion and favorite of the right supernatural powers in their
fight with the wrong ones, and any occasional atrocities he committed
in the struggle were not only pardonable but praiseworthy. [note: See pp. 47-50 (Book II:40-43)].
Secular activities and the state of mind just indicated could
not coexist in the same society. We have noticed already how education
was desecularized. It is of interest to note also what had happened
to the secular professions of medicine and law.
The profession of medicine had almost completely disappeared.
It is true indeed that we hear of a few physicians. For example
when Austrechild, king Gunthram's wife, was dying, she accused
her two physicians of having given her "potions" that
were proving fatal, and asked the king to take an oath to have
them executed. He did so and kept his word and Gregory remarks
with what seems excessive moderation, " Many wise men think
that this was not done without sin." [note: p 130
(Book V;34)] Again we hear of Gregory's own illness, when
he sent for a physician. He soon decided that "secular means
could not help the perishing," and sent for some dust from
St. Martin's tomb which he put in water and drank, and was soon
cured. [note: De Virtut. S. Martin, II.1]
Such tales indicate the status of the medical profession.
The truth was that the condition of the people's minds made the
profession an impossibility. Disease was looked upon as supernatural.
The sick man thought he had a better chance if he called the priest
rather than the doctor. Gregory tells us of Vulfilaic, who was
suddenly covered from head to foot with angry pimples; he rubbed
himself with oil consecrated at St. Martin's tomb, and they speedily
disappeared. He reasoned that if they had been driven away by
St. Martin, they had plainly been sent by the devil. [note: p.
196 (book VIII:154)] This meant to him that the whole thing was
supernatural and that the true mystic power had driven out the
false which had caused the trouble.
Perhaps this was not the reasoning in every case, but at any rate,
the people went to the shrines and churches to be healed. In some
cases the diagnosis was quite clear as with a patient at Limoges.
The priest put holy oil on his head and " the demon went
down into his finger-nail; seeing this the priest poured oil on
the finger and soon the skin burst, blood flowed from the place,
and the demon thus took his departure. [note: Glor.Conf.
c.9]
Such practices were not isolated or unusual, but typical. Mystical
healing was adjusted to an everyday basis, as many "cases
" cited by Gregory indicate. Many, like the following are
found: "Charigisil, king Clothar's secretary, whose hands
and feet were made helpless by a humor, came to the holy church,
and devoting himself to prayer for two or three months, was visited
by the blessed bishop [note: St. Martin] and had
the merit to obtain health in his crippled limbs. He was later domesticus of the king I have mentioned, and did many kindnesses
to the people of Tours and the officials of the holy church."
An analysis of this record reveals the typical elements, with
the exception of fasting which is usually mentioned. The miraculous
properties of St. Martin were thus reinforced by change of scene,
prolonged treatment, and a rigorous mental and physical regimen.
With such a state of mind prevailing no rivals of the clergy
in the healing art were to be found except among those healers
who used a "virtue" of another kind-the false virtue
of the magicians and demons; the few physicians who remained were
not real competitors.
The administration of justice was also affected by the same causes
which brought about the disappearance of medicine There was little
inducement to look for evidence when an appeal could be made to
superstitious fear. Hence the importance of the oath. Gregory
himself, when he was charged with slandering queen Fredegunda,
had to take oath to his innocence on three altars We have also
other appeals to the supernatural in the trial by combat and the
ordeal. Another interference in the domain of law was a peculiar
one; holy men seemed to have a particular desire to set prisoners
free. Gregory himself begs them off. We heal of one dead bishop
whose body sank like lead on the street before the jail and could
not be moved until all in the jail were let loose. [note: De Virtut. S. Martin., I, 21, 25.] Another holy
man tried to secure the pardon of a notorious criminal and falling,
brought him back to life after he was executed.
In the History of the Franks attention is given from time
to time to natural phenomena. With few exceptions these passages
deal with prodigies. Gregory tells for example of the prodigies
of the year 587. Most of them are given from his own personal
observation. [note: Book IX:5] Mysterious marks
which could not be deleted in any way appeared on dishes; vines
made a new growth and bore deformed fruit in the month of October
after the vintage; at the same time fresh leaves and fruits appeared
on fruit trees; rays of light were seen in the north. In addition
Gregory mentions from hearsay that snakes had fallen from the
clouds, and that a village with its inhabitants and dwellings
had disappeared entirely. He goes on to say, "Many other
signs appeared such as usually announce a king's death or the
destruction of a country." In the same way he tells us of
the signs preceding plagues. Sometimes he relates the prodigies
without giving any sequel to them. In one case he says, "
I do not know what these prodigies foretold." It is evident
that the idea which Gregory had of the phenomena of nature was
such as to prevent his giving any intelligent attention to them.
The supernatural came between him and objective realities in such
a way as to prevent the latter from having a natural effect upon
his mind.
The inhibiting and paralyzing force of superstitious beliefs penetrated
to every department of life, and the most primary and elementary
activities of society were influenced. War, for example, was not
a simple matter of a test of strength and courage, but supernatural
matters had to be taken carefully into consideration. When Clovis
said of the Goths in southern Gaul, "I take it hard that
these Arians should hold a part of the Gauls; let us go with God's
aid and conquer them and bring the land under our dominion,"
[note: see p. 45 (Book II:37)] he was not speaking
in a hypocritical or arrogant manner but in real accordance with
the religious sentiment of the time. What he meant was that the
Goths, being heretics, were at once enemies of the true God and
inferior to the orthodox Franks in their supernatural backing.
Considerations of duty, strategy, and self-interest all reinforced
one another in Clovis's mind. However, it was not always the orthodox
side that won. We hear of a battle fought a few years before Gregory
became bishop of Tours between king Sigibert and the Huns, [note: Book IV:29] in which the Huns " by the use of magic arts
caused various false appearances to arise before their enemies
and overcame them decisively. " It is very plain that one
exceedingly important function of the leader of a sixthcentury
army was to keep the right relation with the supernatural powers.
Clovis is represented as heeding this necessity more than any
other Frankish king. [note: pp 3638 (Book II:22-29),
40 (Book II:31), 45 (Book II: 37), 5354 (Book II: Pref)]
It is clear that in the sixthcentury state of mind in Gaul
nothing was purely secular. As far as possible all secular elements
had been expelled. Men did not meet the objective realities of
society and of nature as they were; there was a superstitious
interpretation for everything. The hope in such a condition of
things lay only in unconscious developments which might break
through the closed system of thought before the latter realized
that it was on the defensive.
The most promising element in the situation was the Frankish state.
Apparently the Frankish kingship was not to any large extent a
magicoreligious institution, but simply a recent development
arising out of the conquest. As an institution it was not grounded
in the superstitious past, and the cold hostility of the bishops
kept it from the development usual in a benighted society. To
this chance we may perhaps attribute a momentous result; in it
lay the possibility and promise of a secular state.
In the case of King Chilperic we apparently have a premature development
in this direction. We must read between the lines when Gregory
speaks of him. Gregory calls him "the Nero and Herod of our
time," and loads him with abuse. He ridicules his poems,
and according to his own story overwhelms him with an avalanche
of contempt when he ventures to state some new opinions on the
Trinity. The significant thing about Chilperic was this, that
he had at this time the independence of mind to make such a criticism,
as well as the hard temper necessary to fight the bishops successfully.
"In his reign," Gregory tells us, "very few of
the clergy reached the office of bishop." Chilperic used
often to say: "Behold our treasury has remained poor, our
wealth has been transferred to the churches; there is no king
but the bishops; my office has perished and passed over to the
bishops of the cities." [note: see p. 166 (Book
VI: 46)] Chilperic was thus the forerunner of the secular
state in France.
E. B.
Gregory of Tours (539-594):
History of the Franks
PREFACE
HERE BEGINS GREGORY'S FIRST PREFACE
With liberal culture on the wane, or rather perishing in the Gallic
cities there were many deeds being done both good and evil: the
heathen were raging fiercely; kings were growing more cruel; the
church. attacked by heretics, was defended by Catholics; while
the Christian faith was in general devoutly cherished, among some
it was growing cold; the churches also were enriched by the faithful
or plundered by traitors-and no grammarian skilled in the dialectic
art could be found to describe these matters either in prose or
verse; and many were lamenting and saying: "Woe to our day,
since the pursuit of letters has perished from among us and no
one can be found among the people who can set forth the deeds
of the present on the written page." Hearing continually
these complaints and others like them I [have undertaken] to commemorate
the past, order that it may come to the knowledge of the future;
and although my speech is rude, I have been unable to be silent
as to the struggles between the wicked and the upright; and I
have been especially encouraged because, to my surprise,
it has often been said by men of our day, that few understand
the learned words of the rhetorician but many the rude language
of the common people. I have decided also that for the reckoning
of the years the first book shall begin with the very beginning
of the world, and I have given its chapters below.
BOOK I
HERE BEGIN THE CHAPTERS OF THE FIRST BOOK
1. Adam and Eve
2. Cain and Abel.
3. Enoch the Just.
4. The flood
5. Cush, inventor of idols.
6. Babylonia.
7. Abraham and Ninus.
8. Isaac, Esau, Job and Jacob.
9. Joseph in Egypt.
10. Crossing of the Red Sea.
11. The people in the desert and Joshua.
12. The captivity of the people of Israel and the generations
to David
13. Solomon and the building of the Temple.
14. The division of the kingdom of Israel.
15. The captivity in Babylonia.
16. Birth of Christ.
17. The various kingdoms of the nations.
18. When Lyons was founded.
19. The gifts of the magi and the slaughter of the infants.
20. The miracles and suffering of Christ.
21. Joseph who buried Him.
22. James the apostle.
23. The day of the Lord's resurrection.
24. The ascension of the Lord and the death of Pilate and Herod.
25. The suffering of the Apostles and Nero.
26. James, Mark and John the evangelist.
27. The persecution under Trajan.
28. Hadrian and the heretics' lies and the martyrdom of Saint
Polycarp and Justin.
29. Saints Photinus, Irenæus and the rest of the martyrs
of Lyons.
30. The seven men sent into the Gauls to preach.
31. The church of Bourges.
32. Chrocus and the shrine in Auvergne.
33. The martyrs who suffered in Auvergne.
34. The holy martyr, Privatus.
35. Quirinus, bishop and martyr.
36. Birth of St. Martin and the finding of the cross.
37. James, bishop of Nisibis.
38. Death of the monk Antony.
39. The coming of St. Martin.
40. The matron Melania.
41. Death of the emperor Valens.
42. Imperial rule of Theodosius.
43. Death of the tyrant Maximus.
44. Urbicus, bishop of Auvergne.
45. The holy bishop Hillidius.
46. The bishops Nepotian and Arthemius.
47. The chastity of the lovers.
48. St. Martin's death.
IN CHRIST'S NAME HERE END THE CHAPTERS OF THE FIRST BOOK
------
IN CHRIST'S NAME
HERE BEGINS THE FIRST BOOK OF THE HISTORIES
As I am about to describe the struggles of kings with the heathen
enemy, of martyrs with pagans, of churches with heretics, I desire
first of all to declare my faith so that my reader may have no
doubt that I am Catholic. I have also decided, on account of those
who are losing hope of the approaching end of the world, to collect
the total of past years from chronicles and histories and set
forth clearly how many years there are from the beginning of the
world. But I first beg pardon of my readers if either in letter
or in syllable I transgress the rules of the grammatic art in
which I have not been fully instructed, since I have been eager
only for this, to hold fast, without any subterfuge or irresolution
of heart, to that which we are bidden in the church to believe,
because I know that he who is liable to punishment for his sin
can obtain pardon from God by untainted faith.
I believe, then, in God the Father omnipotent. I believe in Jesus
Christ his only Son, our Lord God, born of the Father, not created.
[I believe] that he has always been with the Father, not only
since time began but before all time. For the Father could not
have been so named unless he had a son; and there could be no
son without a father. But as for those who say: "There was
a time when he was not," [note: A leading belief
of Arian Christology.] I reject them with curses, and call
men to witness that they are separated from the church. I believe
that the word of the Father by which all things were made was
Christ. I believe that this word was made fresh and by its suffering
the world was redeemed, and I believe that humanity, not deity,
was subject to the suffering. I believe that he rose again on
the third day, that he freed sinful man, that he ascended to heaven,
that he sits on the right hand of the Father, that he will come
to judge the living and the dead. I believe that the holy Spirit
proceeded from the Father and the Son, that it is not inferior
and is not of later origin, but is God, equal and always coeternal
with the Father and the Son, consubstantial in its nature, equal
in omnipotence, equally eternal in its essence, and that it has
never existed apart from the Father and the Son and is not inferior
to the Father and the Son. I believe that this holy Trinity exists
with separation of persons, and one person is that of the Father,
another that the Son, another that of the Holy Spirit. And in
this Trinity confess that there is one Deity, one power, one essence.
I believe that the blessed Mary was a virgin after the birth as
she was a virgin before. I believe that the soul is immortal but
that nevertheless it has no part in deity. And I faithfully believe
all things that were established at Nicæa by the three hundred
and eighteen bishops. But as to the end of the world I hold beliefs
which I learned from our forefathers, that Antichrist will come
first. An Antichrist will first propose circumcision, asserting
that he is Christ; next he will place his statue in the temple
at Jerusalem to be worshipped, just as we read that the Lord said:
"You shall see the abomination of desolation standing in
the holy place." But the Lord himself declared that that
day is hidden from all men, saying; "But of that day and
that hour knoweth no one not even the anger in heaven, neither
the Son, but the Father alone." Moreover we shall here make
answer to the heretics [note: the Arians] who attack
us, asserting that the Son is inferior to the Father since he
is ignorant of this day. Let them learn then that Son here is
the name applied to the Christian people, of whom God says: "I
shall be to them a father and they shall be to me for sons."
For if he had spoken these words of the onlybegotten Son
he would never have given the angels first place. For he uses
these words: "Not even the angels in heaven nor the Son,"
showing that he spoke these words not of the only-begotten but
of the people of adoption. But our end is Christ himself, who
will graciously bestow eternal life on us if we turn to him.
As to the reckoning of this world, the chronicles of Eusebius
bishop of Cæsarea, and of Jerome the priest, speak clearly,
an they reveal the plan of the whole succession of years. Orosius
too, searching into these matters very carefully, collects
the whole number of years from the beginning of the world down
to his own time. Victor also examined into this in connection
with the time of the Easter festival. And so we follow the works
of the writers mentioned above and desire to reckon the complete
series of years from the creation of the first man down to our
own time, if the Lord shall deign to lend his aid. And this we
shall more easily accomplish if we begin with Adam himself.
1.
In the beginning the Lord shaped the heaven and the earth in his
Christ, who is the beginning of all things, that is, in his son;
and after creating the elements of the whole universe, taking
a frail clod he formed man after his own image and likeness, and
breathed upon his face the breath of life and he was made into
a living soul. And while he slept a rib was taken from him and
the woman, Eve, was created. There is no doubt that this first
man Adam before he sinned typified the Redeemer. For as the Redeemer
slept in the stupor of suffering and caused water and blood to
issue from his side, he brought into existence the virgin and
unspotted church, redeemed by blood, purified by water, having
no spot or wrinkle, that is, washed with water to avoid a spot,
stretched on the cross to avoid a wrinkle. These first human beings,
who were living happily amid the pleasant scenes of Paradise,
were tempted by the craft of the serpent. They transgressed the
divine precepts and were cast out from the abode of angels and
condemned to the labors of the world.
2.
Through intercourse with her companion the woman conceived and
bore two sons. But when God received the sacrifice of the one
with honor, the other was inflamed with envy; he rushed on his
brother, overcame and killed him, becoming the first parricide
by shedding a brother's blood.
3.
Then the whole race rushed into accursed crime, except the just
Enoch, who walked in the ways of God and was taken up from the
midst by the Lord himself on account of his uprightness, and reed
from a sinful people. For we read: " Enoch walked with the
Lord, and he did not appear for God took him."
4.
And so the Lord, being angered against the iniquities of the people
who did not walk in his ways, sent a flood, and by its waters
destroyed every living soul from the face of the earth; only Noah,
who was most faithful and especially belonged to him and bore
the stamp of his image, he saved in the ark, with his wife and
those of his three sons, that they might restore posterity. Here
the heretics upbraid us because the holy Scripture says that the
Lord was angry. Let them know therefore that our God is not angry
like a man; for he is aroused in order to inspire fear; he drives
away to summon back; he is angry in order to amend. Furthermore
I have no doubt that the ark typified the mother church. For passing
amidst the waves and rocks of this world it protects us in its
motherly arms from threatening ills, and guards us with its holy
embrace and protection.
Now from Adam to Noah are ten generations, namely: Adam, Seth,
Enos, Cainan, Malalehel, Jareth, Enoch, Mattusalam, Lamech, Noah.
In these ten generations 2242 years are included. The book Joshua
clearly indicates that Adam was buried in the land of Enacim,
which before was called Hebron.
5.
Noah had after the flood three sons, Shem, Ham and Japheth. From
Japheth issued nations, and likewise from Ham and from Shem. And,
as ancient history says, from these the human race was scattered
under the whole heaven. The first-born of Ham was Cush. He was
the first inventor of the whole art of magic and of idolatry,
being instructed by the devil. He was the first to set up an idol
to be worshipped, at the instigation of the devil, and by his
false power he showed to men stars and fire falling from heaven.
He passed over to the Persians. The Persians called him Zoroaster,
that is, living star. They were trained by him to worship fire,
and they reverence as a god the man who was himself consumed by
the divine fire.
6.
Since men had multiplied and were spreading over all the earth
they passed out from the East and found the grassy plain of Senachar.
There they built a city and strove to raise a tower which should
reach the heavens. And God brought confusion both to their vain
enterprise and their language, and scattered them over the wide
world, and the city was called Babyl, that is, confusion, because
there God had confused their tongues. This is Babylonia, built
by the giant Nebron, son of Cush. As the history of Orosius tells,
it is laid out foursquare on a very level plain. Its wall, made
of baked brick cemented with pitch, is fifty cubits wide, two
hundred high, and four hundred and seventy stades in circumference.
A stade contains five agripennes. Twenty-five gates are situated
on each side, which make in all one hundred. The doors of these
gates, which are of wonderful size, are cast in bronze. The same
historian tells many other tales of this city, and says: "Although
such was the glory of its building still it was conquered and
destroyed."
[7. Abraham, who is described as "the beginning of
our faith." 8. Isaac, Esau, Jacob, Job. 9. The twelve patriarchs, the story of Joseph, and the coming out
of Egypt to the crossing of the Red Sea.]
10.
Since many authorities have made varying statements about this
crossing of the sea I have decided to give here some information
concerning the situation of the place and the crossing itself.
The Nile flows through Egypt, as you very well know, and waters
it by its flood, from which the inhabitants of Egypt are named
Nilicolæ. And many travelers say its shores are filled at
the present time with holy monasteries. And on its bank is situated,
not the Babylonia of which we spoke above, but the city of Babylonia
in which Joseph built wonderful granaries of squared stone and
rubble. [note: The pyramids, apparently] They are
wide at the base and narrow at the top in order that the wheat
might be cast into them through a tiny opening, and these granaries
are to be seen at the present day. From this city the king set
out in pursuit of the Hebrews with armies of chariots and a great
infantry force. Now the stream mentioned above coming from the
east passes in a westerly direction towards the Red Sea; and from
the west a lake or arm of the Red Sea juts out and stretches to
the east, being about fifty miles long and eighteen wide. [note: Gregory's geography is mixed] And at the head of this lake
the city of Clysma is built, not on account of the fertility of
the soil, since there is nothing more barren, but because of the
harbor, since ships coming from the Indias lie there for the convenience
of the harbor; and the wares purchased there are carried through
all Egypt. Toward this arm the Hebrews hastened through the wilderness,
and they came to the sea itself and encamped, finding fresh water.
It was it this place, shut in by the wilderness as well as by
the sea, that they encamped, as it is written: "Pharaoh,
hearing that the sea and the wilderness shut them in and that
they had no way by which they could go, set out in pursuit of
them." And when they were close upon them and the people
cried to Moses, he stretched out his wand over the sea, according
to the command of the Deity, and it was divided, and they walked
on dry ground, and, as the Scripture says, they crossed unharmed
under Moses' leadership, a wall of water on either hand, to that
shore which is before Mount Sinai, while the Egyptians were drowned.
And many tales are told of this crossing, as I have said. But
we desire to insert in this account what we have learned as true
from the wise, and especially from those who have visited the
place. They actually say that the furrows which the wheels of
the chariots made remain to the present time and are seen in the
deep water as far as the eye can trace them. And if the roughness
of the sea obliterates them in a slight degree, when the sea is
calm they are divinely renewed again as they were. Others say
that they returned to the very bank where they had entered, making
a small circuit through the sea. And others assert that all entered
by one way; and a good many, that a separate way opened to each
tribe, giving this evidence from the Psalms: "Who divided
the Red Sea in parts.'' [Ps. 135:13] But these parts ought to
be understood according to the spirit and not according to the
letter. For there are many parts in this world, which is figuratively
called a sea. For all cannot pass to life; equally or by one way.
Some pass in the first hour, that is those who are born anew by
baptism and are able to endure to the departure from this life
unspotted by any defilement of the flesh. Others in the third
hour, plainly those who are converted later in life; others in
the sixth hour, being those who hold in check the heat of wanton
living. And in each of these hours, as the evangelist relates,
they are hired for the work of the Lord's vineyard, each according
to his faith. These are the parts in which the passage is made
across this sea. As to the opinion that upon entering the sea
they kept close to the shore and returned, these are the words
which the Lord said to Moses: "Let them turn back and encamp
before Phiahiroth which is between Magdalum and the sea before
Belsephon." There is no doubt that this passage of the sea
and the pillar of cloud typified our baptism, according to the
words of the blessed Paul the apostle: "I would not, brethren,
have you ignorant that our fathers were all under the cloud and
all baptized unto Moses in the cloud and in the sea." And
the pillar of fire typified the holy Spirit. Now from the birth
of Abraham to the going forth of the children of Israel from Egypt
and the crossing of the Red Sea, which was in the eightieth year
of Moses, there are reckoned four hundred and sixty-two years.
[11. The Israelites spend forty years in the wilderness. 12. From the crossing of the Jordan to David. 13. Solomon. 14. Division of the kingdom into Judæa and
Israel. 15. The captivity. 16. From the captivity
to the birth of Christ.]
17.
In order not to seem to have knowledge of the Hebrew race alone
[note: Gregory's purpose is not realized] we shall
tell what the remaining kingdoms were in the time of the Israelites.
In the time of Abraham Ninus ruled over the Assyrians; Eorops
over the Sitiones; among the Egyptians it was the sixteenth government,
which they call in their own tongue dynasty. In Moses' time lived
Trophas, seventh king of the Argives; Cecrops, first in Attica;
Cencris, who was overwhelmed in the Red Sea, twelfth among the
Egyptians; Agatadis, sixteenth among the Assyrians; Maratis was
ruler of the Sicionii. . . [note: Jerome's Chronicle
was the source for the history summarized here. It is dear that
Gregory had not much sense of the historical perspective in spite
of a list of states Which might impress his audience. He passes
directly from "Servius the sixth king of Rome " to Julius
Caesar the founder of the empire.]
[18. Beginning of the Roman empire; founding of Lyons,
a city afterwards ennobled by the blood of martyrs. 19. Birth of Christ. 20. Christ's crucifixion. 21. Joseph
is imprisoned and escapes miraculously. 22. James fasts
from the death of the Lord to the resurrection 23. The
day of the Lord's resurrection is the first, not the seventh. 24. Pilate transmits an account of Christ to Tiberius.
The end of Pilate and of Herod. 25. Peter and Paul are
executed at Rome by order of Nero, who later kills himself. 26. The martyrs, Stephen, James and Mark; burning of Jerusalem by
Vespasian; death of John. 27. Persecution under Trajan. 28. The rise of heresy. Further persecutions. 29. The martyrs of Lyons. Irenæus, second bishop, converts the
whole city. His death and that of vast numbers," of whom
Gregory knows of forty-eight.]
30.
Under the emperor Decius many persecutions arose against the name
of Christ, and there was such a slaughter of believers that they
could not be numbered. Babillas, bishop of Antioch, with his three
little sons, Urban, Prilidan and Epolon, and Xystus, bishop of
Rome, Laurentius, an archdeacon, and Hyppolitus, were made perfect
by martyrdom because they confessed the name of the Lord. Valentinian
and Novatian were then the chief heretics and were active against
our faith, the enemy urging them on. At this time seven men were
ordained as bishops and sent into the Gauls to preach, as the
history of the martyrdom of the holy martyr Saturninus relates.
For it says: " In the consulship of Decius and Gratus, as
faithful memory recalls, the city of Toulouse received the holy
Saturninus as its first and greatest bishop." These bishops
were sent: bishop Catianus to Tours; bishop Trophimus to Arles;
bishop Paul to Narbonne; bishop Saturninus to Toulouse; bishop
Dionisius to Paris; bishop Stremonius to Clermont, bishop Martial
to Limoges.
And of these the blessed Dionisius, bishop of Paris, after suffering
divers pains in Christ's name, ended the present life by the threatening
sword. And Saturninus, already certain of martyrdom said to his
two priests: "Behold, I am now to be offered as a victim
and the time of my death draws near. I ask you not to leave me
at all before I come to the end." But when he was seized
and was being dragged to the capitol he was abandoned by them
and was dragged alone. And so when he saw that he was abandoned
he is said to have made this prayer; "Lord Jesus Christ,
grant my request from holy heaven, that this church may never
in all time have the merit to receive a bishop from among its
citizens." And we know that to the present it has been so
in this city. And he was tied to the feet of a mad bull, and being
sent headlong from the capitol he ended his life. Catianus, Trophimus,
Stremonius, Paul and Marcial lived in the greatest sanctity, winning
people to the church and spreading the faith of Christ among all,
and died in peace, confessing the faith. And thus the former by
martyrdom as well as the latter by confession, left the earth
and were united in the heavens.
31.
One of their disciples went to the city of Bourges and carried
to the people the news of Christ the lord as the saviour of all.
A few of them believed and were ordained priests and learned the
ritual of psalmsinging, and were instructed how to build
a church and how they ought to observe the worship of the omnipotent
God. But as they had small means for building as yet, the citizens
asked for the house of a certain man to use for a church. But
the Senators and the rest of the better class of the place were
at that time, devoted to the heathen religion and the believers
were of the poor, according to the word of the Lord with which
he reproached the Jews saying; "Harlots and publicans go
into the kingdom of God before you." And they did not obtain
the house from the person from whom they asked it, but they found
a certain Leocadius, [note: Gregory's paternal grandmother
was Leocadia, who traced her descent from Vectius Epagatus See Historia Francorum ed. Arndt, Introd. p. 4, in Monumenta
Germaniae Historica The story related above was from Gregory's
family tradition. ] the first senator of the Gauls, who was
of the family of Vectius Epagatus, who, we have said above, suffered
in Lyons in Christ's name. And when they had made known to him
at the same time their petition and their faith he answered; "
If my own house in the city of Bourges were worthy of this work
I would not refuse to offer it." And when they heard this
they fell at his feet and offered three hundred gold pieces on
a silver dish and said the house was very worthy of this mystery.
And he accepted three gold pieces from them for a blessing and
kindly returned the rest, although he was yet entangled in the
error of idolatry, and he became a Christian and made his house
a church. This is now the first church in the city of Bourges,
built with marvelous skill and made illustrious by the relics
of Stephen, the first martyr.
32.
Valerian and Gallienus received the Roman imperial power in the
twentyseventh place, and set on foot a cruel persecution
of the Christians. At that time Cornelius brought fame to Rome
by his happy death, and Cyprian to Carthage. In their time also
Chrocus the famous king of the Alemanni raised an army and overran
the Gauls. This Chrocus is said to have been very arrogant. And
when he had committed a great many crimes he gathered the tribe
of the Alemanni, as we have stated,-by the advice, it is said,
of his wicked mother,-and overran the whole of the Gauls, and
destroyed from their foundations all the temples which had been
built in ancient times. And coming to Clermont he set on fire,
overthrew and destroyed that shrine which they call Vasso Galatæ
in the Gallic tongue. It had been built and made strong with wonderful
skill. And its wall was double, for on the inside it was built
of small stone and on the outside of squared blocks. The wall
had a thickness of thirty feet. It was adorned on the inside with
marble and mosaics. The pavement of the temple was also of marble
and its roof above was of lead.
[33. Martyrs of Clermont. 34. The bishop of Gévaudan
is maltreated by the Alemanni.]
35.
Under Diocletian, who was emperor of Rome in the thirty-third
place, a cruel persecution of the Christians was kept up for four
years, at one time in the course of which great numbers of Christians
were put to death, on the sacred day of Easter, for worshipping
the true God. At that time Quirinus, bishop of the church of Sissek,
[note: In Hungary] endured glorious martyrdom in
Christ's name. The cruel pagans cast him into a river with a millstone
tied to his neck, and when he had fallen into the waters he was
long supported on the surface by a divine miracle, and the waters
did not suck him down since the weight of crime did not press
upon him. And a multitude of people standing around wondered at
the thing, and despising the rage of the heathen they hastened
to free the bishop. He saw this and did not permit himself to
be deprived of martyrdom, and raising his eyes to heaven he said:
"Jesus lord, who sittest in glory at the right hand of the
Father, suffer me not to be taken from this course, but receive
my soul and deign to unite me with thy martyrs in eternal peace."
With these words he gave up the ghost, and his body was taken
up by the Christians and reverently buried.
36.
Constantine was the thirty-fourth emperor of the Romans, and he
reigned prosperously for thirty years. In the eleventh year of
his reign, when peace had been granted to the churches after the
death of Diocletian, our blessed patron Martin was born at Sabaria,
a city of Pannonia, of heathen parents, who still were not of
the lowest station. This Constantine in the twentieth year of
his reign caused the death of his son Crispus by poison, and of
his wife Fausta by means of a hot bath, because they had plotted
to betray his rule. In his time the venerated wood of the Lord's
cross was found, through the zeal of his mother Helen on the information
of Judas, a Hebrew who was called Quiriacus after baptism. The
historian Eusebius comes down to this period in his chronicle.
The priest Jerome continues it from the twenty-first year of Constantine's
reign. He informs us that the priest Juvencus wrote the gospels
in verse at the request of the emperor named above.
[37. James of Nisibis and Maximin of Trèves. 38. Hilarius bishop of Poitiers.]
39.
At that time our light arose and Gaul was traversed by the rays
of a new lamp, that is, the most blessed Martin then began to
preach in the Gauls, and he overcame the unbelief of the heathen,
showing among the people by many miracles that Christ the Son
of God was the true God. He destroyed heathen shrines, crushed
heresy, built churches, and while he was glorious for many other
miracles, he completed his title to fame by restoring three dead
men to life. At Poitiers, in the fourth year of Valentinian and
Valens, Saint Hilarius passed to heaven full of sanctity and faith,
a priest of many miracles; for he too is said to have raised the
dead.
[40. Melania's journey to Jerusalem.]
41.
After the death of Valentinian, Valens, who succeeded to the undivided
empire, gave orders that the monks be compelled to serve in the
army, and commanded that those who refused should be beaten with
clubs. After this the Romans fought a very fierce battle in Thrace,
in which there was such slaughter that the Romans fled on foot
after losing their horses, and when they were being cut to pieces
by the Goths, and Valens was fleeing with an arrow wound, he entered
a small hut, the enemy closely pursuing, and the little dwelling
was burned over him. And he was deprived of the burial he desired.
And thus the divine vengeance finally came for shedding the blood
of the saints. Thus far Jerome; from this period the priest Orosius
wrote at greater length.
[42. The pious emperor Theodosius. 43. The emperor
Maximus with capital at Trèves. 44. Urbicus, second
bishop of Clermont, and his wife. 45. Hillidius, third
bishop of Clermont, and his miracles. 46. Nepotian and
Arthemius, fourth and fifth bishops of Clermont. 47. Legend
of the two lovers of Clermont.]
48. In the second year of the reign of Arcadius and Honorius,
Saint Martin, bishop of Tours, departed this life at Candes, a
village of his diocese, and passed happily to Christ in the eighty-first
year of his life and the twenty-sixth of his episcopate, a man
full of miracles and holiness, doing many services to the infirm
He passed away at midnight of the Lord's day, in the consulship
of Atticus and Cæsarius. Many heard at his passing away
the sound of psalmsinging in heaven, which I have spoken
of at greater length in the first book of his Miracles. Now
as soon as the saint of God fell sick at the village of Candes,
as we have related, the people of Poitiers came to be present
at his death, as did also the people of Tours. And when he died,
a great dispute arose between the two peoples. For the people
of Poitiers said: "As a monk, he is ours; as an abbot, he
belonged to us; we demand that he be given to us. Let it be enough
for you that when he was a bishop on earth you enjoyed his conversation,
ate with him, were strengthened by his blessings and cheered by
his miracles. Let all that be enough for you. Let us be permitted
to carry away his dead body." To this the people of Tours
replied: "If you say that the working of his miracles is
enough for us, let us tell you that while he was placed among
you he worked more miracles than he did here. For, to pass over
most of them, he raised two dead men for you, and one for us;
and as he used often to say himself, there was more virtue in
him before he was bishop than after. And so it is necessary that
he complete for us after death what he did not finish in his lifetime.
For he was taken away from you and given to us by God. If a custom
long established is kept, a man shall have his tomb by God's command
in the city in which he was ordained. And if you desire to claim
him because of the right of the monastery, let us tell you that
his first monastery was at Milan." While they were arguing
in this way the sun sank and night closed in. And the body was
placed in the midst, and the doors were barred and the body was
guarded by both peoples, and it was going to be carried off by
violence by the people of Poitiers in the morning. But omnipotent
God was unwilling that the city of Tours should be deprived of
its protector. Finally at midnight the whole band from Poitiers
were overwhelmed with sleep and no one remained out of this multitude
to keep watch. Then when the people of Tours saw that they had
fallen asleep they seized on the clay of the holy body and some
thrust it out the window and others received it outside, and placing
it in a boat they went down the river Vienne with all their people
and entered the channel of the Loire, and made their way to the
city of Tours with great praises and plentiful psalm-singing,
and the people of Poitiers were waked by their voices, and having
no treasure to guard they returned to their own place greatly
crestfallen. And if any one asks why there was only one bishop,
that is, Litorius, after the death of bishop Gatianus to the time
of Saint Martin, let him know that for a long time the city of
Tours was without the blessing of a bishop, owing to the resistance
of the heathen. For they who lived as Christians at that time
celebrated the divine office secretly and in hiding. For if any
Christians were found by the heathen they were punished with stripes
or slain by the sword.
Now from the suffering of the Lord to the passing of Saint Martin,
412 years are included.
HERE ENDS THE FIRST BOOK CONTAINING 5597 YEARS WHICH ARE RECKONED
FROM THE BEGINNING OF THE WORLD TO THE DEATH OF THE HOLY BISHOP
MARTIN.
BOOK II
HERE BEGIN THE CHAPTERS OF THE SECOND BOOK
1. The episcopate of Bricius.
2. The Vandals and the persecution of the Christians under
them.
3. Cyrola the heretics' bishop and the holy martyrs.
4 The persecution under Athanaric.
5. Bishop Aravatius and the Huns.
6. St. Stephen's church in the city of Metz.
7. The wife of Ætius.
8. What the historians have written about Ætius.
9. What the same say of the Franks.
10. What the prophets of the Lord write about the images of
the nations.
11. The emperor Avitus.
12. King Childeric and Egidius.
13. The episcopate of Venerandus and of Rusticus in Auvergne.
14. The episcopate of Eustochius at Tours and of Perpetuus;
St. Martin's church.
15. The church of St. Simphorianus.
16. Bishop Namatius and the church at Clermont.
17. His wife and St. Stephen's church.
18. How Childeric went to Orleans and Odoacer to Angers.
19, War between the Saxons and Romans.
20. Duke Victor.
21. Bishop Eparchius.
22. Bishop Sidonius.
23. The holiness of bishop Sidonius and the visitation of the
divine vengeance for the wrongs done to him.
24. The famine in Burgundy and Ecdicius.
25. The persecutor Euvarege.
26. Death of the holy Perpetuus and the episcopates of Volusianus
and Virus.
27. Clovis becomes king.
28. Clovis marries Clotilda.
29. Death of their first son in his baptismal garments.
30. War with the Alamanni.
31. Clovis's baptism.
32. War with Gundobad
33. Killing of Godegisel.
34. How Gundobad wished to be converted.
35. Clovis and Alaric have an interview.
36. Bishop Quintian.
37. War with Alaric.
38. King Clovis is made patrician.
39. Bishop Licinius.
40. Killing of Sigibert the elder and his son.
41. Killing of Chararic and his son.
42. Killing of Ragnachar and his brothers.
43. Death of Clovis.
HERE END THE CHAPTERS
-----
HERE BEGINS THE SECOND BOOK
FOLLOWING the order of time we shall mingle together in our tale
the miraculous doings of the saints and the slaughters of the
nations. I do not think that we shall be condemned thoughtlessly
if we tell of the happy lives of the blessed together with the
deaths of the wretched, since it is not the skill of the writer
but the succession of times that has furnished the arrangement.
The attentive reader, if he seeks diligently, will find in the
famous histories of the kings of the Israelites that under the
just Samuel the wicked Phineas perished, and that under David,
whom they called Stronghand, the stranger Goliath was destroyed.
Let him remember also in the time of the great prophet Elias,
who prevented rains when he wished and when he pleased poured
them on the parched ground, who enriched the poverty of the widow
by his prayer, what slaughters of the people there were, what
famine and what thirst oppressed the wretched earth. Let him remember
what evil Jerusalem endured in the time of Hezekiah, to whom God
granted fifteen additional years of life. Moreover under the prophet
Elisha, who restored the dead to life and did many other miracles
among the peoples, what butcheries, what miseries crushed the
very people of Israel. So too Eusebius, Severus and Jerome in
their chronicles, and Orosius also, interwove the wars of kings
and the miracles of the martyrs. We have written in this way also,
because it is thus easier to perceive in their entirety the order
of the centuries and the system of the years down to our day.
And so, leaving the histories of the writers who have been mentioned
above, we shall describe at God's bidding what was done in the
later time.
1.
After the death of the blessed Martin, bishop of Tours, a very
great and incomparable man, whose miracles fill great volumes
in our possession, Bricius succeeded to the bishopric. Now this
Bricius, when he was a young man and the saint was yet living
in the body, used to lay many traps for him, because he was often
accused by Saint Martin of following the easy way. And one day
when a sick man was looking for the blessed Martin in order to
get medicine from him he met Bricius, at this time a deacon, in
the square, and he said to him in a simple fashion: "Behold
I am seeking the blessed man, and I don't know where he is or
what he is doing." And Bricius said: "If you are seeking
for that crazy person look in the distance; there he is, staring
at the sky in his usual fashion, as if he were daft." And
when the poor man had seen him and got what he wanted, the blessed
Martin said to the deacon: " Well, Bricius, I seem to you
crazy, do I? " And when the latter, in confusion at this,
denied he had said so, the saint replied: "Were not my ears
at your lips when you said this at a distance? Verily I say unto
you that I have prevailed upon God that you shall succeed to the
bishop's office after me, but let me tell you that you will suffer
many misfortunes in your tenure of the office. Bricius on hearing
this laughed and said: "Did I not speak the truth that he
uttered crazy words?" Furthermore, when he had attained to
the rank of priest, he often attacked the blessed man with abuse.
But when he had become bishop by the choice of the citizens, he
devoted himself to prayer. And although he was proud and vain
he was nevertheless considered chaste in his body. But in the
thirty-third year after his ordination there arose against him
a lamentable ground for accusation. For a woman to whom his servants
used to give his garments to be washed, one who had changed her
garb on the pretext of religion, conceived and bore a child. Because
of this the whole population of Tours arose in wrath and laid
the whole blame on the bishop, wishing with one accord to stone
him. For they said: "The piety of a holy man has too long
been a cover for your wantonness. But God does not any longer
allow us to be polluted by kissing your unworthy hands."
But he denied the charge forcibly. "Bring the infant to me,"
said he. And when the infant, which was thirty days old was brought,
the bishop said to it: "I adjure you in the name of Jesus
Christ, son of omnipotent God, to declare publicly to all if I
begot you." And the child said: "It is not you who's
my father" When the people asked him to inquire who was the
father, the bishop said: "That is not my affair. I was troubled
in so far as the matter concerned me; inquire for yourselves whatever
you want." Then they asserted that this had been done by
magic arts, and arose against him in a conspiracy, and dragged
him along, saying: "You shall not rule us any longer under
the false name of a shepherd." And to satisfy the people
he placed red-hot coals in his cloak and drawing it close to him
he walked as far as the tomb of the blessed Martin along with
throngs of the people. And when the coals were cast down before
the tomb his robe was seen to be unburned. And he said: "Just
as you see this robe uninjured by the fire, so too my body is
undefiled by union with a woman." And when they did not believe
but denied it, he was dragged, abused, and cast out, in order
that the words of the saint might be fulfilled: "Let me tell
you that you will suffer many misfortunes in your episcopate."
When he was cast out they appointed Justinian to the office of
bishop. Finally Bricius went to see the pope of the city of Rome,
weeping and wailing and saying: "Rightly do I suffer this
because I sinned against a saint of God and often called him crazy
and daft; and when I saw his miracles I did not believe."
And after his departure the people of Tours said to their bishop:
" Go after him and attend to your own interest, for if you
do not attack him, you shall be humiliated by the contempt of
us all." And Justinian went forth from Tours and came to
Vercelli, a city of Italy, and was smitten by a judgment of God
and died in a strange country. The people of Tours heard of his
death, and persisting in their evil course, they appointed Armentius
in his place. But bishop Bricius went to Rome and related to the
pope all that he had endured. And while he remained at the apostolic
see he often celebrated the solemn ceremony of the mass, weeping
for the wrong he had done to the saint of God. In the seventh
year he left Rome and by the authority of that pope purposed to
return to Tours. And when he came to the village called Mont-Louis
at the sixth milestone from the city, he resided there. Now Armentius
was seized with a fever and died at midnight. This was at once
revealed to bishop Bricius in a vision, and he said to his people:
"Rise quickly, so that we may go to bury our brother, the
bishop of Tours." And when they came and entered one gate
of the city, behold they were carrying his dead body out by another.
And when he was buried, Bricius returned to the bishop's chair
and lived happily seven years after. And when he died in the forty-seventh
year of his episcopate, Saint Eustochius, a man of magnificent
holiness, succeeded him.
2.
After this the Vandals left their own country and burst into the
Gauls under king Gunderic. And when the Gauls had been thoroughly
laid waste they made for the Spains. The Suebi, that is, Alamanni,
following them, seized Gallicia. Not long after a quarrel arose
between the two peoples, since they were neighbors And when they
had gone armed to the battle, and were already at the point of
fighting, the king of the Alemanni said: "Why are all the
people involved in war? Let our people, I pray, not kill one another
in battle, but let two of our warriors go to the field in arms
and fight with one another. Then he whose champion wins shall
hold the region without strife." To this all the people agreed,
that the whole multitude might not rush on the edge of the sword.
In these days king Gunderic had died and in his place Thrasamund
held the kingdom. And in the conflict of the champions the side
of the Vandals was overcome, and, his champion being slain, Thrasamund
promised to depart, and so, when he had made the necessary preparations
for the journey, he removed from the territories of Spain.
About the same time Thrasamund persecuted the Christians, and
by torture and different sorts of death tried to force all Spain
to consent to the perfidy of the Arian sect. And it so happened
that a certain maiden bound by religious vows was brought to trial.
She was very rich and of the senatorial nobility according to
the ranking of the world, and what is nobler than all this, strong
in the catholic faith and a blameless servant of Almighty God.
And when she was brought before the eyes of the king he first
began to coax her with kind words to be baptized again. And when
she repelled his venomous shaft by the armor of the faith, the
king commanded that wealth be taken from her who already in her
heart possessed the kingdom of paradise, and later that she should
be tortured without hope of this life. Why make a long story?
After long examinations, after losing the treasure of earthly
riches, when she could not be forced to attack the blessed Trinity
she was led against her will to be rebaptized. And when
she was being forcibly immersed in that filthy bath and was crying
loudly; "I believe that the Father and the holy Spirit are
of one substance With the Son," when she said this she stained
the water with a worthy ointment [note: For qua
sanguine cuncta infecit read digne aquas unguine infecit.
See Bonnet, Le Latin de Gregoire de Tours, p. 457.], that
is, she defiled it with excrement. Then she was ; taken to the
examination according to the law, and after the needle, flame
and claw, she was beheaded for Christ the lord. After this the
Vandals crossed the sea, the Alemanni following as far as Tangier,
and were dispersed throughout all Africa and Mauritania.
[3. Persecutions of Catholics by Arians under the Vandal
king Honeric of Africa. 4. The same, under the Gothic king
Athanaric of Spain. 5. Journey of Bishop Aravatius of Tongres
to Rome thait he might avert by prayer the threatened invasion
of the Huns. But there he learns that "it was sanctioned
in the council of the Lord that the Huns must come into the Gauls
and ravage them." He: returns to Tongres and dies.]
6. Now the Huns left Pannonia and, as certain say, on the
very watchnight of holy Easter arrived at the city of Metz,
after devastating the country, and gave the city over to burning,
slaying the people with the edge of the sword and killing the
very priests of the Lord before the holy altars. And there remained
in the city .no place unburned except the oratory of the blessed
Stephen, the deacon and first martyr. And I do not hesitate to
tell what I have heard from certain persons about this oratory.
For they say that before these enemies came, a man of the faith
saw in a vision the blessed levite Stephen as if conferring with
the holy apostles Peter and Paul, and speaking as follows about
this disaster: " I beg you, my lords, to prevent by your
intercession the burning of the city of Metz by the enemy, because
there is a place in it in which the relics of my life on earth
are preserved; rather let the people learn that I have some influence
with God. But if the wickedness of the people has grown too great,
so that nothing else can be done except deliver the city to burning,
at least let this oratory not be consumed." And they replied
to him: " Go in peace, beloved brother, your oratory alone
the fire shall not burn. But as for the city shall not prevail,
because the sentence of the will of the Lord has already gone
out over it. For the sin of the people has grown great, and the
outcry of their wickedness ascends to the presence of God; therefore
this city shall be burned with fire." Whence it is certain
that it was by the intercession of these that when the city was
burned the oratory remained unharmed.
7.
And Attila king of the Huns went forth from Metz and when he had
crushed many cities of the Gauls he attacked Orleans and strove
to take it by the mighty hammering of battering rams. Now at that
time the most blessed Annianus was bishop in the city just mentioned,
a man of unequaled wisdom and praiseworthy holiness, whose miracles
are faithfully remembered among us. And when the people, on being
shut in, cried to their bishop, and asked what they were to do,
trusting in God he advised all to prostrate themselves in prayer,
and with tears to implore the ever present aid of God in their
necessities. Then when they prayed as he had directed, the bishop
said: "Look from the wall of the city to sec whether God's
mercy yet comes to your aid." For he hoped that by God's
mercy Ætius was coming, to whom he had recourse before at
Arles when he was anxious about the future. But when they looked
from the wall, they saw no one. And he said: "Pray faithfully,
for God will free you this day." When they had prayed he
said: "Look again." And when they looked they saw no
one to bring aid. He said to them a third time: "If you pray
faithfully, God comes swiftly." And they besought God's mercy
with weeping and loud cries. When this prayer also was finished
they looked from the wall a third time at the old man's command,
and saw afar off a cloud as it were arising from the earth. When
they reported this the bishop said: "It is the aid of the
Lord." Meanwhile, when the walls were now trembling from
the hammering of the rams and were just about to fall, behold,
Ætius came, and Theodore, king of the Goths and Thorismodus
his son hastened to the city with their armies, and drove the
enemy forth and defeated him. And so the city was freed by the
intercession of the blessed bishop, and they put Attila to flight.
And he went to the plain of Moirey and got ready for battle. And
hearing this, they made manful preparations to meet him....
Ætius with the Goths and Franks fought against Attila. And
the latter saw that his army was being destroyed, and escaped
by flight. And Theodore, king of the Goths, was slain in the battle.
Now let no one doubt that the army of Huns was put to flight by
the intercession of the bishop mentioned above. And so Ætius
the patrician, along with Thorismodus, won the victory and destroyed
the enemy. And when the battle was finished, Ætius said
: to Thorismodus: "Make haste and return swiftly to your
native land, for fear you lose your father's kingdom because of
your brother." The latter, on hearing this, departed speedily
with the intention of anticipating his brother, and seizing his
father's throne first. At the same time Ætius by a stratagem
caused the king of the Franks to flee. When they had gone, Ætius
took the spoils of the battle and returned victoriously to his
country with much booty. And Attila retreated with a few men.
Not long after Aquileia was captured by the Huns and burned and
altogether destroyed. Italy was overrun and plundered. Thorismodus,
whom we have mentioned above, overcame the Alans in battle, and
was himself defeated later on by his brothers, after many quarrels
and battles, and put to death.
[8. The history of Renatus Frigeridus is quoted for the
character of Ætius and an account of his death.]
9.
The question who was the first of the kings of the Franks is disregarded
by many writers. Though the history of Sulpicius Alexander tells
much of them, still it does not name their first king, but says
that they had dukes. However, it is well to relate what he says
of them. For when he tells that Maximus, losing all hope of empire,
remained within Aquileia, almost beside himself, he adds: "At
that time the Franks burst into the province of Germany under
Genobaud, Marcomer, and Sunno, their dukes, and having broken
through the boundary wall they slew most of the people and laid
waste the fertile districts especially, and aroused fear even
in Cologne. And when word was carried to Trèves, Nanninus
and Quintinus, the military officers to whom Maximus had intrusted
his infant son and the defense of the Gauls, assembled an army
and met at Cologne. Now the enemy, laden with plunder after devastating
the richest parts of the provinces, had crossed the Rhine, leaving
a good many of their men on Roman soil all ready to renew their
ravages. An attack upon these turned to the advantage of the Romans,
and many Franks perished by the sword near Carbonnière.
And when the Romans were consulting after their success whether
they ought to cross into Francia, Nanninus said no, because he
knew the Franks would not be unprepared and would doubtless be
stronger in their own land. And since thi displeased Quintinus
and the remainder of the officers, Nanninus returned to Mayence,
and Quintinus crossed the Rhine with his army near the stronghold
of Neuss, and at his second camp from the river he found dwellings
abandoned by their occupants and great villages deserted. For
the Franks pretended to be afraid and retired into the more remote
tracts, where they built an abattis on the edge of the woods.
And so the cowardly soldiers burned all the dwellings, thinking
that to rage against them was the winning of victory, and they
passed a wakeful night under the burden of their arms. At the
first glimmer of dawn they entered the wooded country under Quintinus
as commander of the battle, and wandered in safety till nearly
midday, entangling themselves in the winding paths. At last,
when they found everything solidly shut up by great fences, they
struggled to make their exit into the marshy fields which were
adjacent to the woods, and the enemy appeared here and there,
and sheltered by trunks of trees or standing on the abattis as
if on the summit of towers, they sent as if from engines a shower
of arrows poisoned by the juices of herbs, so that sure death
followed even superficial wounds inflicted in places that were
not mortal. Later the army was surrounded by the enemy in greater
number, and it eagerly rushed into the open places which the Franks
had left unoccupied. And the horsemen were the first to plunge
into the morasses, and the bodies of men and animals fell indiscriminately
together, and they were overwhelmed by their own confusion. The
foot soldiers also who had escaped the hoofs of the horses were
impeded by the mud, and extricated themselves with difficulty,
and hid again in panic in the woods from which they had struggled
a little before. And so the ranks were thrown into disorder and
the legions cut in pieces. Heraclius, tribune of the Jovinians,
and nearly all the officers were slain, when night and the lurking
places of the woods offered a safe escape to a few." This
he narrated in the third book of his History.
And in the fourth book, when he tells of the killing of Victor
son of Maximus, the tyrant, he says: "At that time Carietto
and Sirus who had been appointed in place of Nanninus, were absent
in the province of Germany with the army opposed to the Franks".
And a little later when the Franks had taken booty from Germany,
he added: "Arbogastes, wishing no further delay, warned Cæsar
that the punishment due must be exacted from the Franks, unless
they speedily restored all the plunder they had taken the previous
year when the legions were destroyed, and delivered up the instigators
of the war to be punished for their treachery in breaking the
peace." He related that this had been done under the leadership
of dukes and says further: "A few days later he held a hasty
conference with Marcomer and Sunno, princes [note: 'Regalabus']
of the Franks and required hostages of them as usual, and then
retired to Treves to spend the winter." But when he calls
them princes, we do not know whether they were kings or held in
the place of kings. Still the same writer, when he told of the
hard straits of the emperor Valentinian, added this: "While
events of various sorts were taking place in the East throughout
Thrace, the public order was disturbed in Gaul. Valentinian the
emperor was shut up in Vienne in the palace, and reduced almost
below the position of a private person, and the military command
was given over to the Frankish allies, and even the civil offices
fell under the control of Arbogast's faction, and no one of all
the oathbound soldiery was found to dare to heed the familiar
speech or obey the command of the emperor." Then he says:
"In the same year Arbogast pursued with heathenish hate the
princes of the Franks, Sunno and Marcomer, and hastened to Cologne
in the depth of winter, since he knew that all the retreats of
Francia could be safely penetrated and ravaged with fire when
the woods, left bare and dry by the fall of the leaves, could
not conceal men lying in ambush. And so he gathered an army and
crossed the Rhine, and devastated the country of the Brictori,
near the bank, and also the district which the Chamavi inhabit,
and no one met him any where, except that a few of the Ampsivarii
and Chatti appeared with Marcomer as duke on the ridges of distant
hills." At another time this writer, no longer mentioning
dukes and princes, openly asserts that the Franks had a king,
and without mentioning his name he says: " Then the tyrant
Eugenius undertook a military expedition, and hastened to the
Rhine to renew in the customary way the old alliances with the
kings of the Alemanni and the Franks and to threaten the barbarian
nations at that time with a great army." So much the historian
mentioned above wrote about the Franks.
Renatus Profuturus Frigeridus, whom we have already mentioned,
in his story of the capture and destruction of Rome by the Goths,
says: "Meantime when Goare had gone over to the Romans, Respendial,
king of the Alamanni, turned the army of his people from the Rhine,
since the Vandals were getting the worse of the war with the Franks,
having lost their king Godegisil, and about 20,000 of the army,
and all the Vandals would have been exterminated if the army of
the Alamanni [note: Alamanni for Alani] had not
come to their aid in time." It is surprising to us that when
he names the kings of the other nations he does not name the king
of the Franks as well. However, when he says that Constantine,
after seizing imperial power, commanded his son Constantius to
come to him from the Spains, he speaks as follows: "The tyrant
Constantine summoned from the Spains his son Constans, also a
tyrant, in order to consult with him about their general policy;
and so Constans left at Saragossa his court and his wife, and
gave Gerontius charge over all in the Spains, and hastened to
his father without breaking his journey. And when they met, many
days passed and there was no danger from Italy, and Constantine
gave himself up to gluttony and urged his son to return to Spain.
And while Constans was sending his troops forward, being still
with his father, news came from Spain that Maximus, one of his
clients, had been given imperial authority by Gerontius, and was
securing a following of the barbarians. Alarmed at this, they
sent Edobeccus forward to the German tribes, and Constans and
Decimus Rusticus, now a prefect,-he had been master of the offices,-hastened
to the Gauls, with the intention of presently returning to Constantine
with the Franks and Alamanni and all the soldiers."
Again, when he writes that Constantine was being besieged, he
uses these words: "The fourth month of the siege of Constantine
was scarcely yet under way, when news came suddenly from farther
Gaul that Iovinus had assumed royal state, and was threatening
the besiegers with the Burgundians, Alamanni, Franks, Alans, and
all his army. So the attack on the walls was hastened, the city
opened its gates, and Constantine surrendered. He was sent hastily
into Italy, and was slain at the river Mincio by assassins sent
to meet him by the emperor." And a little later the same
writer says: "At the same time Decimus Rusticus, prefect
of the tyrants, Agrœtius, one of the chief secretaries of
Jovinus, and many nobles, were captured in Auvergne by the commanders
of Honorius and cruelly put to death. The city of Trèves
was plundered and burnt in a second inroad of the Franks."
And when .Asterius had been made a patrician by an imperial letter,
he adds this: "At the same time Castinus, count of the bodyguard,
undertook an expedition against the Franks and was sent into the
Gauls." This is what these have told of the Franks. And the
`historian Horosius says in the seventh book of his work: "Stilico
gathered the nations, crushed the Franks, crossed the Rhine, wandered
through the Gauls, and made his way as far as the Pyrenees."
This is the evidence that the historians who have been named have
left us about the Franks, and they have not mentioned kings. Many
relate that they came from Pannonia and all dwelt at first on
the bank of the Rhine, and then crossing the Rhine they passed
into Thuringia, and there among the villages and cities appointed
longhaired kings over them from their first or, so to speak,
noblest family. This title Clovis' victories afterwards made a
lasting one, as we shall see later on. We read in the Fasti Consulares
that Theodomer, king of the Franks, son of Richimer, and Ascyla
his mother, were once on a time slain by the sword. They say also
that Chlogio, a man of ability and high rank among his people,
was king of the Franks then, and he dwelt at the stronghold of
Dispargum which is within the borders of the Thuringians. And
these parts, that is, towards the south, the Romans dwelt as far
as the Loire. But beyond the Loire the Goths were in control;
the Burgundians also, who belonged to the sect of the Arians,
dwelt across the Rhone in the district which is adjacent to the
city of Lyons. And Chlogio sent spies to the city of Cambrai,
and : they went everywhere, and he himself followed and overcame
the : Romans and seized the city, in which he dwelt for a short
time, and he seized the land as far as the river Somme. Certain
authorities assert that king Merovech, whose son was Childeric,
was of the family of Chlogio.
10.
Now this people seems to have always been addicted to heathen
worship, and they did not know God, but made themselves images
of the woods and the waters, of birds and beasts and of the other
elements as well. They were wont to worship these as God and to
offer sacrifice to them. O ! would that that terrible voice had
touched the fibers of their hearts which spoke through Moses to
the people saying, "Thou shalt have no other gods before
me. Thou shalt not make unto thee any graven image nor worship
any likeness of anything that is in heaven or on earth or in the
water; thou shalt not make them and shalt not worship them."
. . .
And in Isaiah he speaks a second time: "I am the first, and
I am the last, and besides me there is no god and creator whom
I do not know. They that fashion a graven image are all of them
vanity, and the things that they delight in shall not profit them.
They are themselves witnesses of what they are, that they do not
see nor have understanding, and they are confounded in them. Behold
all his fellows shall be put to shame, for the workmen arc of
men. On the coals and with hammers did he form it, and he worked
it with his strong arm. In like manner, too, the carpenter fashioned
it with compasses, and made the likeness of a man as if of a comely
man dwelling in a house. He hewed down the wood, he worked and
made a graven image, and worshipped it as a god, he fastened it
with nails and hammers so that it should not fall to pieces. They
are carried because they cannot walk; and the remainder of the
wood is prepared by men for the hearth and they are warmed. And
from another he made a god, and a graven image for himself. He
bends before it and worships it and prays, saying: 'Deliver me,
for thou art my god. I burned half of it with fire; and baked
bread upon its coals; I baked flesh and ate, and from the residue
I shall make an idol, I shall worship before a wooden trunk; part
of it is ashes.' The foolish heart worshipped it, and did not
deliver his soul. And he does not say: 'Perhaps there is a lie
in my right hand?"' The nation of the Franks did not understand
at first; but it understood later, as the following history relates.
[11. Avitus, citizen of Clermont, emperor of Rome, and
bishop of Placentia.]
12.
Childeric was excessively wanton and being king of the Franks
he began to dishonor their daughters. And they were angry with
him on this account and took his kingdom from him. And when he
learned that they wished also to kill him he hastened to Thuringia,
leaving there a man who was dear to him to calm their furious
tempers; he arranged also for a sign when he should be able to
return to his country, that is, they divided a gold piece between
them and Childeric took one half and his friend kept the other
part, saying: " Whenever I send you this part and the joined
parts make one coin, then you shall return securely to your native
place." Accordingly Childeric went off to Thuringia and remained
in hiding with king Basinus and Basina his wife. The Franks, after
he was driven out, with one accord selected as king Egidius, whom
we have mentioned before as the commander of the troops sent by
the republic. And when he was in the eighth year of his reign
over them that faithful friend secretly won the good will of the
Franks and sent messengers to Childeric with the part of the divided
coin which he had kept, and Childeric learned by this sure sign
that he was wanted by the Franks, and returned from Thuringia
at their request and was restored to his kingdom. Now when these
princes were reigning at the same time, the Basina whom we have
mentioned above left her husband and came to Childeric. And when
he asked anxiously for what reason she had come so far to see
him it is said that she answered: " I know your worth,"
said she, "and that you are very strong, and therefore I
have come to live with you. For let me tell you that if I had
known of any one more worthy than you in parts beyond the sea
I should certainly have sought to live with him." And he
was glad and united her to him in marriage. And she conceived
and bore a son and called his name Clovis. He was a great and
distinguished warrior.
[13. Artemius, bishop of Clermont, is succeeded by Venerandus
and he by Rusticus.]
14.
In the city of Tours after the death of bishop Eustochius in the
17th year of his episcopate, Perpetuus was ordained fifth bishop
after the blessed Martin. And when he saw that miracles were being
worked continually at Saint Martin's tomb, and that the chapel
which had been built over it was a tiny one, he judged it unworthy
of such miracles, and moving it away he built there great church
which remains to the present day, situated 550 paces from the
city. It is 160 feet long and 60 wide and 45 high to the vault;
it has 32 windows in the part around the altar, 20 in the nave;
41 columns; in the whole building 52 windows, 120 columns; 8 doors,
three in the part around the altar and five in the nave. The feast
of the church is given sanctity by a triple virtue: that is, the
dedication of the temple, the transfer of the body of the saint,
and his ordination as bishop. This feast you shall observe four
days before the Nones of July, and remember that his burial is
the third day before the Ides of November. And if you celebrate
these faithfully, you will merit the protection of the blessed
bishop both in the present life and that to come. And since the
ceiling of the former chapel was of choice workmanship the bishop
thought it unworthy that this work should perish, and he built
another church in honor of the blessed apostles Peter and Paul
in which he placed the ceiling. He built many other churches which
remain to the present time in Christ's name.
[15. Eufronius, bishop of Autun, who "piously sent
the block of marble which is placed above the holy tomb of the
blessed Martin."]
16.
Now after the death of the bishop Rusticus, saint Namatius became
the eighth bishop of Clermont. He undertook the task of building
the older church which is still standing and is contained within
the walls of the city, one hundred and fifty feet in length, sixty
in width,-that is, the nave,-fifty in height to the vault, with
a round apse in front and on each side aisles finely built, the
whole building is laid out in the form of a cross; it has forty-two
windows, seventy columns, eight doors. The fear of God is in it
and a great brightness is seen, and in the spring a very pleasant
fragrance as if of spices is perceived there by the devout. It
has near the altar walls of variegated work adorned with many
kinds of marble. The blessed bishop on finishing the building
in the twelfth year, sent priests to Bologna in Italy, to procure
relics of saints Agricola and Vitalis, who we know very certainly
were crucified in the name of Christ our God.
17.
His wife built the church of Saint Stephen in the outskirts of
the city. And wishing to adorn it with colors she used to carry
a book in her bosom, reading the histories of ancient times and
describing to the painters what they were to represent on the
walls. It happened one day that while she sat in the church and
read, a certain poor man came to pray, and seeing her in black
clothing, already an old woman, he thought she was one of the
needy, and he took out part of a loaf and put it in her lap and
went off. But she did not disdain the gift of the poor man who
did not know her, but took it and thanked him and put it away,
and setting it before her at meals used it as holy bread until
it was used up.
18.
Now Childeric fought at Orleans and Odoacer came with the Saxons
to Angers. At that time a great plague destroyed the people. Egidius
died and left a son, Syagrius by name. On his death Odoacer received
hostages from Angers and other places. The Britanni were driven
from Bourges by the Goths, and many were slain at the village
of Déols. Count Paul with the Romans and Franks made war
on the Goths and took booty. When Odoacer came to Angers, king
Childeric came on the following day, and slew count Paul, and
took the city. In a great fire on that day the house :of the bishop
was burned.
19.
After this war was waged between the Saxons and the ; Romans;
but the Saxons fled and left many of their people to be slain,
the Romans pursuing. Their islands were captured and » ravaged
by the Franks, and many were slain. In the ninth month of that
year, there was an earthquake. Odoacer made an alliance with Childeric,
and they subdued the Alamanni, who had overrun that part of Italy.
20.
Euric, king of the Goths, in the 14th year of his reign, placed
duke Victorius in command of seven cities. And he went at once
to Clermont, and desired to add it to the others, and writings
concerning this exist to the present. He gave orders to set up
at the church of Saint Julian the columns which are placed there.
He gave orders to build the church of Saint Laurentius and saint
Germanus at the village of Licaniacus. He was at Clermont nine
years. He brought charges against Euchirius, a senator, whom he
ordered to be put in prison and taken out at night, and after
having him bound beside an old wall he ordered the wall to be
pushed over upon him. As for himself, since he was overwanton
in his love for women and was afraid of being killed by the people
of Auvergne, he fled to Rome, and there was stoned to death because
he wished to practise a similar wantonness. Euric reigned four
years after Victorius's death, and died in the twentyseventh
year of his reign There was also at that time a great earthquake.
[21. Bishop Eparchius of Clermont finds his church at night
full of demons.]
22.
The holy Sidonius was so eloquent that he generally improvised
what he wished to say without any hesitation and in the clearest
manner. And it happened one day that he went by invitation to
a fête at the church of the monastery which we have mentioned
before, and when his book, by which he had been wont to celebrate
the holy services, was maliciously taken away, he went through
the whole service of the fête improvising with such readiness
that he was admired by all, and it was believed by the bystanders
that it was not a man who had spoken there but an angel. And this
we have set forth more fully in the preface of the book which
we have composed about the masses written by him. Being a man
of wonderful holiness and, as we have said, one of the first of
the senators, he often carried silver dishes away from home, unknown
to his wife, and gave them to poor people. And whenever she learned
of it, she was scandalized at him, and then he used to give the
value to the poor and restore the dishes to the house.
[23. Terrible fate of priests who rebelled against their
bishop. 24. In time of famine in Burgundy Ecdicius feeds
more than four thousand persons. 25. The Gothic king Evatrix
persecutes the Christians in southwestern Gaul. 26. A bishop
being "suspected by the Goths " is carried a captive
into Spain.]
27. After these events Childeric died and Clovis his son
reigned in his stead. In the fifth year of his reign Siagrius,
king of the Romans, son of Egidius, had his seat in the city of
Soissons which Egidius, who has been mentioned before, once held.
And Clovis came against him with Ragnachar, his kinsman, because
he used to possess the kingdom, and demanded that they make ready
a battlefield. And Siagrius did not delay nor was he afraid to
resist. And so they fought against each other and Siagrius, seeing
his army crushed, turned his back and fled swiftly to king Alaric
at Toulouse. And Clovis sent to Alaric to send him back, otherwise
he was to know that Clovis would make war on him for his refusal.
And Alaric was afraid that he would incur the anger of the Franks
on account of Siagrius, seeing it is the fashion of the Goths
to be terrified, and he surrendered him in chains to Clovis' envoys.
And Clovis took him and gave orders to put him under guard, and
when he had got his kingdom he directed that he be executed secretly.;
At that time many churches were despoiled by Clovis' army, since
he was as yet involved in heathen error. Now the army had taken
from a certain church a vase of wonderful size and beauty, along
with the remainder of the utensils for the service of the church.
And the bishop of the church sent messengers to the king asking
that the vase at least be returned, if he could not get
back any more of the sacred dishes. On hearing this the king said
to the messenger: "Follow us as far as Soissons, because
all that has been taken is to be divided there and when the lot
assigns me that dish I will do what the father [note: papa. The word was used in the early Middle Ages in unrestricted, informal
sense, and applied widely to bishops. Cf. Du Cange, Glossariam]asks." Then when he came to Soissons and all the booty
was set in their midst, the king said: "I ask of you, brave
warriors, not to refuse to grant me in addition to my share, yonder
dish," that is, he was speaking of the vase just mentioned.
In answer to the speech of the king those of more sense replied:
" Glorious king, all that we see is yours, and we ourselves
are subject to your rule. Now do what seems wellpleasing
to you; for no one is able to resist your power." When they
said this a foolish, envious and excitable fellow lifted his battleax
and struck the vase, and cried in a loud voice: " You shall
get nothing here except what the lot fairly bestows on you."
At this all were stupefied, but the king endured the insult with
the gentleness of patience, and taking the vase he handed it over
to the messenger of the church, nursing the wound deep in his
heart. And at the end of the year he ordered the whole army to
come with their equipment of armor, to show the brightness of
their arms on the field of March. And when he was reviewing them
all carefully, he came to the man who struck the vase, and said
to him "No one has brought armor so carelessly kept as you;
for neither your spear nor sword nor ax is in serviceable condition."
And seizing his ax he cast it to the earth, and when the other
had bent over somewhat to pick it up, the king raised his hands
and drove his own ax into the man's head. "This," said
he, "'is what you did at Soissons to the vase." Upon
the death of this man, he ordered the rest to depart, raising
great dread of himself by this action./ He made many wars and
gained many victories In the tenth year of his reign he made war
on the Thuringi and brought them under his dominion.
28.
Now the king of the Burgundians was Gundevech, of the family of
king Athanaric the persecutor, whom we have mentioned before.
He had four sons; Gundobad, Godegisel, Chilperic and Godomar.
Gundobad killed his brother Chilperic with the sword, and sank
his wife in water with a stone tied to her neck. His two daughters
he condemned to exile; the older of these, who became a nun, was
called Chrona, and the younger Clotilda. And as Clovis often sent
embassies to Burgundy, the maiden Clotilda was found by his envoys.
And when they saw that she was of good bearing and wise, and learned
that she was of the family of the king, they reported this to
King Clovis, and he sent an embassy to Gundobad without delay
asking her in marriage. And Gundobad was afraid to refuse, and
surrendered her to the men, and they took the girl and brought
her swiftly to the king. The king was very glad when he saw her,
and married her, having already by a concubine a son named Theodoric.
29.
He had a first-born son by queen Clotilda, and as his wife wished
to consecrate him in baptism, she tried unceasingly to persuade
her husband, saying: "The gods you worship are nothing, and
they will be unable to help themselves or any one else. For they
are graven out of stone or wood or some metal. And the names you
have given them are names of men and not of gods, as Saturn, who
is declared to have fled in fear of being banished from his kingdom
by his son; as Jove himself, the foul perpetrator of all shameful
crimes, committing incest with men, mocking at his kinswomen,
not able to refrain from intercourse with his own sister as she
herself says: Jovisque et soror et conjunx. What could
Mars or Mercury do? They are endowed rather with the magic arts
than with the power of the divine name. But he ought rather to
be worshipped who created by his word heaven and earth, the sea
and all that in them is out of a state of nothingness, who made
the sun shine, and adorned the heavens with stars, who filled
the waters with creeping things, the earth with living things
and the air with creatures that fly, at whose nod the earth is
decked with growing crops, the trees with fruit, the vines with
grapes, by whose hand mankind was created, by whose generosity
all that creation serves and helps man whom he created as his
own." But though the queen said this the spirit of the king
was by no means moved to belief, and he said: "It was at
the command of our gods that all things were created and came
forth, and it is plain that your God has no power and, what is
more, he is proven not to belong to the family of the gods."
Meantime the faithful queen made her son ready for baptism; she
gave command to adorn the church with hangings and curtains, in
order that he who could not moved by persuasion might be urged
to belief by this mystery. The boy, whom they named Ingomer, died
after being baptized, still wearing the white garments in which
he became regenerate. At this the king was violently angry, and
reproached the queen harshly, saying: " If the boy had been
dedicated in the name of my gods he would certainly have lived;
but as it is, since he was baptized in the name of your God, he
could not live at all." To this the queen said: "I give
thanks to the omnipotent God, creator of all, who has judged me
not wholly unworthy, that he should deign to take to his kingdom
one born from my womb. My soul is not stricken with grief for
his sake, because I know that, summoned from this world as he
was in his baptismal garments, he will be fed by the vision of
God."
After this she bore another son, whom she named Chlodomer at baptism;
and when he fell sick, the king said: "It is impossible that
anything else should happen to him than happened to his brother,
namely, that being baptized in the name of your Christ, should
die at once." But through the prayers of his mother, and
the Lord's command, he became well.
30.
The queen did not cease to urge him to recognize the true God
and cease worshipping idols. But he could not be influenced in
any way to this belief, until at last a war arose with the Alamanni,
in which he was driven by necessity to confess what before he
had of his free will denied. It came about that as the two armies
were fighting fiercely, there was much slaughter, and Clovis's
army began to be in danger of destruction. He saw it and raised
his eyes to heaven, and with remorse in his heart he burst into
tears and cried: "Jesus Christ, whom Clotilda asserts to
be the son of the 1iving God, who art said to give aid to those
in distress, and to bestow victory on those who hope in thee,
I beseech the glory of thy aid, with the vow that if thou wilt
grant me victory over these enemies, and I shall know that power
which she says that people dedicated in thy name have had from
thee, I will believe in thee and be baptized in thy name. For
I have invoked my own gods but, as I find, they have withdrawn
from aiding me; and therefore I believe that they possess no power,
since they do not help those who obey them. I now call upon thee,
I desire to believe thee only let me be rescued from my adversaries."
And when he said thus, the Alamanni turned their backs, and began
to disperse in flight. And when they saw that their king was killed,
they submitted to the dominion of Clovis, saying: "Let not
the people perish further, we pray; we are yours now." And
he stopped the fighting, and after encouraging his men, retired
in peace and told the queen how he had had merit to win the victory
by calling on the name of Christ. This happened in the fifteenth
year of his reign.
31.
Then the queen asked saint Remi, bishop of Rheims, to summon Clovis
secretly, urging him to introduce the king to the word of salvation.
And the bishop sent for him secretly and began to urge him to
believe in the true God, maker of heaven and earth, and to cease
worshipping idols, which could help neither themselves nor any
one else. But the king said: "I gladly hear you, most holy
father; but there remains one thing: the people who follow me
cannot endure to abandon their gods; but I shall go and speak
to them according to your words." He met with his followers,
but before he could speak the power of God anticipated him, and
all the people cried out together:/ "O pious king, we reject
our mortal gods, and we are ready to follow the immortal God whom
Remi preaches." This was reported to the bishop, who was
greatly rejoiced, and bade them get ready the baptismal font.
The squares were shaded with tapestried canopies, the churches
adorned with white curtains, the baptistery set in order, the
aroma of incense spread, candles of fragrant odor burned brightly,
and the whole shrine of the baptistery was filled with a divine
fragrance: and the Lord gave such grace to those who stood by
that they thought they were placed amid the odors of paradise.
And the king was the first to ask to be baptized by the bishop.
Another Constantine advanced to the baptismal font, to terminate
the disease of ancient leprosy and wash away with fresh water
the foul spots that had long been borne. And when he entered to
be baptized, the saint of God began with ready speech: "Gently
bend your neck, Sigamber; worship what you burned; burn what you
worshipped." The holy bishop Remi was a man of excellent
wisdom and especially trained in rhetorical studies, and of such
surpassing holiness that he equalled the miracles of Silvester.
For there is extant a book of his life which tells that he raised
a dead man. And so the king confessed all-powerful God in the
Trinity, and was baptized in the name of the Father, Son and holy
Spirit, and was anointed with the holy ointment with the sign
of the cross of Christ. And of his army more than 3000 were baptized.
His sister also, Albofled, was baptized, who not long after passed
to the Lord. And when the king was in mourning for her, the holy
Remi sent a letter of consolation which began in this way: "The
reason of your mourning pains me, and pains me greatly, that Albofled
your sister, of good memory, has passed ; away. But I can give
you this comfort, that her departure from the world was such that
she ought to be envied rather than e mourned." Another sister
also was converted, Lanthechild by name, who had fallen into the
heresy of the Arians, and she confessed that the Son and the holy
Spirit were equal to the Father, and was anointed.
32.
At that time the brothers Gundobad and Godegisel were kings of
the country about the Rhone and the Saône together With
the province of Marseilles. And they, as well as their people
belonged to the Arian sect. And since they were fighting with
each other, Godegisel, hearing of the victories of King Clovis,
sent an embassy to him secretly, saying: "If you will give
me aid in attacking my brother, so that I may be able to kill
him in battle or drive him from the country, I will pay you every
year whatever tribute you yourself wish to impose." Clovis
accepted this offer gladly, and promised aid whenever need should
ask. And at a time agreed upon he marched his army against Gundobad.
On hearing of this, Gundobad, who did not know of his brother's
treachery, sent to him, saying: " Come to my assistance,
since the Franks are in motion against us and are coming to our
country to take it. Therefore let us be united against a nation
hostile to us lest because of division we suffer in turn what
other peoples have suffered." And the other said: "I
will come with my army, and will give you aid." And these
three, namely, Clovis against Gundobad and Godegisel, were marching
their armies to the same point, and they came with all their warlike
equipment to the strong hold named Dijon. And they fought on the
river Ouche, and Godegisel joined Clovis, and both armies crushed
the people of Gundobad. And he perceived the treachery of his
brother, whom he had not suspected, and turned his back and began
to flee, hastening along the banks of the Rhone, and he came to
the city of Avignon. And Godegisel having won the victory, promised
to Clovis a part of his kingdom, and departed quietly and entered
Vienne in triumph as if he now held the whole kingdom. King Clovis
increased his army further, and set off after Gundobad to drag
him from his city and slay him. He heard it, and was terrified,
and feared that sudden death would come to him. However he had
with him Aridius, a man famed for energy and wisdom, and he sent
for him and said: "Difficulties wall me in on every side,
and I do not know what to do, because these barbarians have come
upon us to slay us and destroy the whole country." To this
Aridius answered: "You must soften the fierceness of this
man in order not to perish. Now if it is pleasing in your eyes,
I will pretend to flee from you and to pass over to his side,
and when I come to him, I shall prevent his harming either you
or this country. Only be willing to do what he demands of you
by my advice, until the Lord in his goodness deigns to make your
cause successful." And Gundobad said: "I will do whatever
you direct." When he said this, Aridius bade him goodby
and departed, and going to King Clovis he said: "Behold I
am your humble servant, most pious king, I come to your protection,
leaving the wretched Gundobad. And if your goodness condescends
to receive me, both you and your children shall have in me a true
and faithful servant." Clovis received him very readily,
and kept him by him, for he was entertaining in storytelling,
ready in counsel, just in judgment, and faithful in what was put
in his charge. Then when Clovis with all his army sat around the
walls of the city, Aridius said: "O King, if the glory of
your loftiness should kindly consent to hear the few words of
my lowliness, though you do not need counsel, yet I would utter
them with entire faithfulness, and they will be advantageous to
you and to the cities through which you purpose to go. Why,"
said he, "do you keep your army here, when your enemy sits
in a very strong place? If you ravage the fields, lay waste the
meadows, cut down the vineyards, lay low the oliveyards,
and destroy all the produce of the country, you do not, however,
succeed in doing him any harm. Send an embassy rather and impose
tribute to be paid you every year, so that the country may be
safe and you may rule forever over a tributary. And if he refuses,
then do whatever pleases you." The king took this advice,
and commanded his army to return home. Then he sent an embassy
to Gundobad, and ordered him to pay him every year a tribute.
And he paid it at once and promised that he would pay it for the
future.
33.
Later he regained his power, and now contemptuously: refused to
pay the promised tribute to king Clovis, and set his army in motion
against his brother Godegisel, and shut him up in the city of
Vienne and besieged him. And when food began to be lacking for
the common people, Godegisel was afraid that the famine would
extend to himself, and gave orders that the common people be expelled
from the city. When this was done, there was driven out, among
the rest, the artisan who had charge of the aqueduct. And he was
indignant that he had been cast out from the city with the rest,
and went to Gundobad in a rage to inform him how to burst into
the city and take vengeance on his brother. Under his guidance
an army was led through the aqueduct, and many with iron crowbars
went in front, for there was a vent in the aqueduct closed with
a great stone, and when this had been pushed away with crowbars,
by direction of the artisan, they entered the city, and surprised
from the rear the defenders who were shooting arrows from the
wall. The trumpet was sounded in the midst of the city, and the
besiegers seized the gates, and opened them and entered at the
same time, and when the people between these two battle lines
were being slain by each army, Godegisel sought refuge in the
church of the heretics, and was slain there along with the Arian
bishop. Finally the Franks who were with Godegisel gathered in
a tower. But Gundobad ordered that no harm should be done to a
single one of them, but seized them and sent them in exile to
king Alaric at Toulouse, and he slew the Burgundian senators who
had conspired with Godegisel. He restored to his own dominion
all the region which is now called Burgundy. He established milder
laws for the Burgundians lest they should oppress the Romans.
[34. King Gundobad is converted to the doctrine of the
Trinity but will not confess it in public. The writings of bishop
Avitus are described.]
35.
Now when Alaric, king of the Goths, saw Clovis conquering nations
steadily, he sent envoys to him saying: "If my brother consents,
it is the desire of my heart that with God's favor we have a meeting."
Clovis did not spurn this proposal but went to meet him. They
met in an island of the Loire which is near the village of Amboise
in the territory of Tours, and they talked and ate and drank together,
and plighted friendship and departed in peace. Even at that time
many in the Gauls desired greatly to have the Franks as masters.
36.
Whence it happened that Quintian, bishop of Rodez, was driven
from his city through illwill on this account. For they
said: "It is your desire that the rule of the Franks be extended
over this land." A few days later a quarrel arose between
him and the citizens, and the Goths who dwelt in the city became
suspicious when the citizens charged that he wished to submit
himself to the control of the Franks; they took counsel and decided
to slay him with the sword. When this was reported to the man
of God he rose in the night and left the city of Rodez with his
most faithful servants and went to Clermont. There he was received
kindly by the holy bishop Eufrasius, who had succeeded Aprunculus
of Dijon, and he kept Quintian with him, giving him houses as
well as fields and vineyards, and saying: "The wealth of
this church is enough to keep us both; only let the charity which
the blessed apostle preaches endure among the bishops of God."
Moreover the bishop of Lyons bestowed upon him some of the possessions
of the church which he had in Auvergne. And the rest about the
holy Quintian, both the plottings which he endured and the miracles
which the Lord deigned to work through him, are written in the
book of his life.
37
Now Clovis the king said to his people: "I take it very hard
that these Arians hold part of the Gauls. Let us go with God's
help and conquer them and bring the land under our control. Since
these words pleased all, he set his army in motion and made for
Poitiers where Alaric was at that time. But since part of the
host was passing through Touraine, he issued an edict out of respect
to the blessed Martin that no one should take anything from that
country except grass for fodder, and water. But one from the army
found a poor man's hay and said: "Did not the king order
grass only to be taken, nothing else ? And this," said he,
" is grass. We shall not be transgressing his command if
we take it." And when he had done violence to the poor man
and taken his hay by force, the deed came to the king. And quicker
than speech the offender was slain by the sword, and the king
said: "And where shall our hope of victory be if we offend
the blessed Martin ? . It would be better for the army to take
nothing else from this country." The king himself sent envoys
to the blessed church saying: "Go, and perhaps you will receive
some omen of victory :. from the holy temple." Then
giving them gifts to set up in the holy place, he said: "If
thou, O Lord, art my helper, and hast determined to surrender
this unbelieving nation, always striving against thee, into my
hands, consent to reveal it propitiously at the entrance to the
church of St. Martin, so that I may know that thou wilt deign
to be favorable to thy servant." Clovis' servants went on
their way according to the king's command, and drew near to the
place, and when they were about to enter the holy church, the
first singer, without any pre-arrangement, sang this response:
"Thou hast girded me, O Lord, with strength unto the battle;
thou hast subdued under me those that rose up against me, and
hast made mine enemies turn their backs unto me, and thou hast
utterly destroyed them that hated me." On hearing this singing
they thanked the Lord, and paying their vow to the blessed confessor
they joyfully made their report to the king. Moreover, when he
came to the river Vienne with his army, he did not know where
he ought to cross. For the river had swollen from the rains. When
he had prayed to the Lord in the night to show him a ford where
he could cross, in the morning by God's will a hind of wonderful
size entered the river before them, and when it passed over the
people saw where they could cross. When the king came to the neighborhood
of Poitiers and was encamped some distance off, he saw a ball
of fire come out of the church of Saint Hilarius and pass, as
it were, over him, to show that, aided by the light of the blessed
confessor Hilarius, he should more boldly conquer the heretic
armies, against which the same bishop had often fought for the
faith. And he made it known to all the army that neither there
nor on the way should they spoil any one or take any one's property.
There was in these days a man of praiseworthy holiness, the abbot
Maxentius, who had become a recluse in his own monastery in Poitou
because of his fear of God. We have not put the name of the monastery
in this account because the place is called to the present day Cellula sancti Maxentii. And when his monks saw a division
of the host approaching the monastery, they prayed to the abbot
to come forth from his cell to consult with them. And as he stayed,
they were panic-stricken and opened the door and dragged him from
his cell. And he hastened boldly to meet the enemy to ask for
peace. And one of them drew out his sword to launch a stroke at
his head, and when he had raised his hand to his ear it became
rigid and the sword fell. And he threw himself at the feet of
the blessed man, asking pardon. And the rest of them seeing this
returned in great fear to the army, afraid that they should all
perish together. The man's arm the holy confessor rubbed with
consecrated oil, and made over it the sign of the cross and restored
it to soundness. And owing to his protection the monastery remained
uninjured. He worked many other miracles also, and if any one
diligently seeks for them he will find them all in reading the
book of his Life. In the twenty-fifth year of Clovis.
Meantime king Clovis met with Alaric, king of the Goths, in the
plain of Vouillé at the tenth milestone from Poitiers,
and while the one army was for fighting at a distance the other
tried to come to close combat. And when the Goths had fled as
was their custom, king Clovis won the victory by God's aid. He
had to help him the son of Sigibert the lame, named Chloderic.
This Sigibert was lame from a wound in the leg, received in a
battle with the Alemanni near the town of Zulpich. Now when the
king had put the Goths to flight and slain king Alaric, two of
the enemy suddenly appeared and struck at him with their lances,
one on each side. But he was saved from death by the help of his
coat of mail as well as by his fast horse. At that time there
perished a great number of the people of Auvergne, who had come
with Apollinaris and the leading senators. From this battle Amalaric,
son of Alaric, fled to Spain and wisely seized his father's kingdom
Clovis sent his son Theodoric to Clermont by way of Albi and Rodez.
He went, and brought under his father's dominion the cities from
the boundaries of the Goths to the limit of the Burgundians. Alaric
reigned twentytwo years. When Clovis had spent the winter
in Bordeaux and taken all the treasures of Alaric at Toulouse,
he went to Angoulême. And the Lord gave him such grace that
the walls fell down of their own accord when he gazed at them.
Then he drove the Goths out and brought the city under his own
dominion. Thereupon after completing his victory he returned to
Tours, bringing many gifts to the holy church of the blessed Martin.
38.
Clovis received an appointment to the consulship from the emperor
Anastasius, and in the church of the blessed Martin he clad himself
in the purple tunic and chlamys, and placed a diadem on his head.
Then he mounted his horse, and in the most generous manner he
gave gold and silver as he passed along the way which is between
the gate of the entrance [of the church of St. Martin] and the
church of the city, scattering it among the people who were there
with his own hand, and from that day he was called consul or Augustus. Leaving Tours he went to Paris and there he established the
seat of his kingdom. There also Theodoric came to him.
[39. Licinius was bishop of Tours at the time of Clovis'
visit. His travels.]
40.
When King Clovis was dwelling at Paris he sent secretly to the
son of Sigibert saying: "Behold your father has become an
. old man and limps in his weak foot. If he should die,"
said he, 'Of due right his kingdom would be yours together with
our friendship." Led on by greed the son plotted to kill
his father. And when his father went out from the city of Cologne
and crossed the Rhine and was intending to journey through the
wood Buchaw, as he slept at midday in his tent his son sent assassins
in against him, and killed him there, in the idea that he would
get his kingdom But by God's judgment he walked into the pit that
he had cruelly dug for his father. He sent messengers to king
Clovis to tell about his father's death, and to say: "My
father is dead, and I have his treasures in my possession, and
also his kingdom. Send men to me, and I shall gladly transmit
to you from his treasures whatever pleases you." And Clovis
replied: "I thank you for your good will, and I ask that
you show the treasures to my men who come, and after that you
shall possess all yourself." When they came, he showed his
father's treasures. And when they were looking at the different
things he said: "It was in this little chest that my father
used to put his gold coins. " " Thrust in your hand,
" said they, "to the bottom, and uncover the whole."
When he did so, and was much bent over, one of them lifted his
hand and dashed his battleax against his head, and so in
a shameful manner he incurred the death which he had brought on
his father. Clovis heard that Sigibert and his son had been slain,
and came to the place and summoned all the people, saying: "
Hear what has happened. When I," said he, "was sailing
down the river Scheldt Cloderic, son of my kinsman, was in pursuit
of his own father asserting that I wished him killed. And when
his father was fleeing through the forest of Buchaw, he set highwaymen
upon him, and gave him over to death, and slew him. And when he
was opening the treasures, he was slain himself by some one or
other. Now I know nothing at all of these matters. For I cannot
shed the blood of my own kinsmen, which it is a crime to do. But
since this has happened, I give you my advice, if it seems acceptable;
turn to me, that you may be under my protection." They listened
to this, and giving applause with both shields and voices, they
raised him on a shield, and made him king over them. He received
Sigibert's kingdom with his treasures, and placed the people,
too, under his rule. For God was laying his enemies low every
day under his hand, and was increasing his kingdom, because he
walked with an upright heart before him, and did what was pleasing
in his eyes.
41.
After this he turned to Chararic. When he had fought with Siagrius
this Chararic had been summoned to help Clovis, but stood at a
distance, aiding neither side, but awaiting the outcome, in order
to form a league of friendship with him to whom victory came.
For this reason Clovis was angry, and went out against him. He
entrapped and captured him and his son also, and kept them in
prison, and gave them the tonsure; he gave orders to ordain Chararic
priest and his son deacon. And when Chararic complained of his
degradation and wept, it is said that his son remarked: "It
was on green wood," said he, "that these twigs were
cut, and they are not altogether withered. They will shoot out
quickly, and be able to grow; may he perish as swiftly who has
done this." This utterance was reported to the ears of Clovis,
namely, that they were threatening to let their hair grow, and
kill him. And he ordered them both to be put to death. When they
were dead, he took their kingdom with the treasures and people.
42.
Ragnachar was then king at Cambrai, a man so unrestrained in his
wantonness that he scarcely had mercy for his own near relatives.
He had a counselor Farro, who defiled himself with a like vileness.
And it was said that when food, or a gift, or anything whatever
was brought to the king, he was wont to say that: it was enough
for him and his Farro. And at this thing the Franks were in a
great rage. And so it happened that Clovis gave golden armlets
and belts, but all only made to resemble gold-for it was bronze
gilded so as to deceive-these he gave to Ragnachar's leudes to be invited to attack him. Moreover, when Clovis had set his
army in motion against him, and Ragnachar was continually sending
spies to get information, on the return of his messengers, he
used to ask how strong the force was. And they would answer: is
a great sufficiency for you and your Farro." Clovis came
and made war on him, and he saw that his army was beaten and prepared
to slip away in flight, but was seized by his army, and with his
hands tied behind his back, he was taken with Ricchar his brother
before Clovis. And Clovis said to him: "Why have you humiliated
our family in permitting yourself to be bound? It would have been
better for you to die." And raising his ax he dashed it against
his head, and he turned to his brother and said: "If you
had aided your brother, he would not have been bound" And
in the same way he smote him with his ax and killed him. After
their death their betrayers perceived that the gold which they
had received from the king was false. When they told the king
of this, it is said that he answered: " Rightly," said
he, " does he receive this kind of gold, who of his own will
brings his own master to death;" it ought to suffice them
that they were alive and were not put to death, to mourn amid
torments the wicked betrayal of their masters. When they heard
this, they prayed for mercy, saying it was enough for them if
they were allowed to live The kings named above were kinsmen of
Clovis, and their brother Rignomer by name, was slain by Clovis'
order at the city of Mans. When they were dead Clovis received
all their kingdom and treasures And having killed many other kings
and his nearest relatives, of whom he was jealous lest they take
the kingdom from him, he extended his rule over all the Gauls.
However he gathered his people together at one time, it is said,
and spoke of the kinsmen whom he had himself destroyed. "Woe
to me, who have remained as a stranger among foreigners, and have
none of my kinsmen to give me aid if adversity comes." But
he said this not because of grief at their death but by way of
a ruse, if perchance he should be able to find some one still
to kill.
43.
After all this he died at Paris, and was buried in the church
of the holy apostles, which he himself had built together with
his queen Clotilda. He passed away in the fifth year after the
battle; of Vouillé, and all the days of his reign were
thirty years, and his age was forty-five. From the death of St.
Martin to the death of king Clovis, which happened in the eleventh
year of the episcopate of Licinius, bishop of Tours, one hundred
and twelve years are reckoned. Queen Clotilda came to Tours after
the death of her husband and served there in the church of St.
Martin, and dwelt in the place with the greatest chastity and
kindness all the days of her life, rarely visiting Paris.
HERE ENDS THE SECOND BOOK
BOOK III
HERE BEGIN THE CHAPTERS OF THE THIRD BOOK
1. The sons of Clovis.
2. Episcopates of Dinifius, Apollinaris and Quintian.
3 The Danes make an attack on the Gauls.
4 The kings of the Thuringi.
5. Sigimand kills his own son.
6. Death of Chlodomer.
7. War with the Thuringi.
8. Hermenfied's death.
9. Childebert visits Auvergne.
10. Amalaric's death.
11. Childebert and Clothar go to the Burgundies.
12. Devastation of Auvergne.
13. Lovolautrum and ChastelMarlhac.
14. Munderic's death.
15. Captivity of Attalus.
16. Sigivald.
17. The bishops of Tours.
18. Death of Chlodomer's sons.
19. The holy Gregory and the site of Dijon.
20. Theodobert is betrothed to Visigard.
21. Theodobert departs for Provence.
22. He later marries Deoteria.
23. Sigivald's death.
24. Childebert makes gifts to Theodobert.
25. Theodobert's goodness.
26. Death of Deoteria's daughter.
27. Theodobert marries Visigard.
28. Childebert and Theodobert march against Clothar.
29. Childebert and Clothar march into the Spains.
30. The Spanish kings.
31. The daughter of Theodoric, king of Italy.
32. Theodobert marches into Italy.
33. Asteriolus and Secundinus.
34. Theodobert's gift to the citizens of Verdun.
35. Sirivald's death.
36. Theodobert's death and the slaying of Parthenius.
37. A severe winter.
HERE ENDS THE LIST OF CHAPTERS
-----
IN CHRIST'S NAME HERE BEGINS THE THIRD BOOK
I wish, if it is agreeable, to make a brief comparison of the
successes that have come to Christians who confess the blessed
Trinity and the ruin which has come to heretics who have tried
to destroy the same. And let us omit how Abraham worshipped the
Trinity at the oak, [note: ' ad ilicem'. Not
in the Vulgate. Gregory probably used in part a rude popular version
of the Scriptures. See Bonnet, p. 66.] and Jacob preached
it in his blessing, and Moses recognized it in the bush, and the
people followed it in the cloud and dreaded the same in the mountain,
and how Aaron carried it on his breastplate, or how David made
it known in the Psalms, praying to be made new by a right spirit
and that the holy spirit should not be taken from him and that
he be comforted by the chief spirit. And, for my part, I consider
this a great mystery, namely that the voice of the prophet proclaimed
as the chief spirit that which the heretics assert to be the lesser.
But passing over these, as we have said, let us return to our
times. For Arius, who was the first wicked inventor of this wicked
sect, was subjected to infernal fires after he had lost his entrails
in a privy. But Hilarius, the blessed defender of the undivided
Trinity, though sent into exile for its sake, was restored both
to his native land and to Paradise. King Clovis confessed it,
and crushed the heretics by its aid and extended his kingdom over
all the Gauls; Alaric, on the other hand, who denied it, was deprived
of kingdom and people, and what is more, of eternal life itself.
And to true believers, even if through the plots of the enemy
they lose something, the Lord restores it a hundred fold, but
heretics do not gain any advantage, but what they seem to have
is taken from them. This is proved by the deaths of Godegisel,
Gundobad, and Godomar, who at the same time lost their country
and their souls. But we confess one God, invisible, [note: 2 Reading invisibilem for indivisibilem] infinite,
incomprehensible, glorious, always the same, and everlasting,
one in Trinity in respect to the number of persons, that is, the
Father, the Son and the Holy Spirit; we confess him also triple
in unity in respect to equality of substance deity, omnipotence
or power, the one greatest omnipotent God ruling for eternal centuries.
1.
Now on the death of king Clovis, his four sons, namely, Theodoric,
Chlodomer, Childebert and Chlothar, received his kingdom and divided
it among them in equal parts. Theodoric had already at that time
a handsome and valiant son named Theodobert. And since they were
very brave and had abundant strength in their army, Amalaric,
son of Alaric, king of Spain, asked for their sister in marriage,
and they kindly granted his request, and sent her into the Spanish
country with a great quantity of beautiful things.
[2. Quintianus, exbishop of Rodez, is rewarded for
his faithfulness to the Franks by being made bishop of Clermont. 3. The Danes plunder the coast of Theodoric's kingdom. 4. Hermenfred becomes sole king of the Thuringi by Theodoric's
help.]
5.
Now on Gundobad's death his son Sygismund held his kingdom, and
he built with great skill the monastery of St. Maurice, with its
dwellings and churches. And losing his first wife, the daughter
of Theodoric, king of Italy, he married another, and she began
to malign his son bitterly and make charges against him as is
the custom of stepmothers. From this it came about that on a day
of ceremonial when the boy recognized his mother's dress on her,
he was filled with anger, and said to her: " You are not
worthy to have on your back those garments which are known to
have belonged to your mistress, that is, my mother." And
she was set on fire with rage and she stirred her husband up with
crafty words, saying: "The wicked boy wishes to possess your
kingdom, and he plans when you are killed to extend it as far
as Italy, forsooth, that he may possess the kingdom which his
grandfather Theodoric held in Italy. For he knows that while you
live he cannot accomplish this; and unless you fall he will not
rise." Sygismund was aroused by these words, and taking the
advice of his wicked wife he became a wicked parricide. For when
his son had been made drowsy by wine he bade him sleep in the
afternoon; and while he slept a napkin was placed under his neck
and tied under his chin, and he was strangled by two servants
who drew in opposite directions. When it was done the father repented
too late, and falling on the lifeless corpse began to weep most
bitterly. And a certain old man is reported to have spoken to
him in these words: " Henceforth wail for yourself,"
said he, "that you have become a most cruel parricide through
base counsel. For there is no need to wail for this innocent boy
who has been strangled." Nevertheless he went off to the
holy Saint Maurice and spending many days in weeping and fasting
he prayed for pardon. After establishing there a perpetual service
of song he returned to Lyons, the divine vengeance attending on
his footsteps. King Theodoric had married his daughter.
6.
Queen Clotilda spoke to Chlodomer and her other sons, saying:
"Let me not repent, dearest sons, that I have nursed you
lovingly; be angry, I beg you, at the insult to me, and avenge
with a wise zeal the death of my father and mother." They
heeded this; and they hastened to the Burgundies and marched against
Sygismund and his brother Godomar. Their army was completely routed
and Godomar fled. But Sygismund was taken by Chlodomer when he
was endeavoring to make his escape to the holy St. Maurice, and
led away captive with his wife and sons, and was placed under
guard and kept prisoner in the territory of the city of Orleans.
When the kings `departed Godomar recovered his courage and gathered
the Burgundians and gained his kingdom back. And Chlodomer was
making preparations to march against him a second time and determined
to kill Sygismund. And the blessed abbot Avitus, a great priest
of that time, said to him: "If," said he, "you
would look to God and amend your counsel so as not to allow these
men to be killed, God will be with you and you shall go and win
the victory; but if you kill them you shall : be surrendered yourself
into the hands of your enemies and shall perish in the same way.
And what you do to Sygismund and his wife and children shall be
done to you and your wife and sons." But he despised listening
to this counsel, and said: "I think it is foolish advice
to leave enemies at home and march against the rest, and when
the former rise up in the rear and the latter in front I shall
fall between two armies. The victory will be won better and more
easily if one is separated from the other; if one is slain it
will be possible to doom the others to death easily." He
gave orders to slay Sygismund at once, with his wife and children,
by casting them into a well in the village Columna, of the city
Orleans, and hastened to the Burgundies, summoning to his aid
king Theodoric. And the latter promised to go, not caring to avenge
the wrong done to his fatherinlaw. And when they met
near Visorontia, a place of the city of Vienne, they fought with
Godomar And when Godomar had fled with his army and Chlodomer
was pursuing and was separated a considerable distance from his
men, the others, imitating his rallying cry, called to him saying:
"This way, come this way, we are your men." And he believed
it and went, and fell in the midst of his enemies cutting off
his head and setting it on a pike they raised it aloft. The Franks
saw this and perceived that Chlodomer was dead, and rallying,
they put Godomar to flight and crushed the Burgundians and reduced
their country to subjection, and Clothar immediately married his
brother's wife, Guntheuca by name. And queen Clotilda, after the
period of mourning was past, took his sons and kept them; and
one of these was called Theodoald, a second, Gunther, a third,
Chlodovald. Godomar recovered his kingdom a second time.
7.
Afterward Theodoric, remembering the wrongs done by Hermenfred,
king of the Thuringi, called his brother Clothar to his aid and
prepared to march against him, promising that a share of the plunder
should be given to king Clothar, if by God's help the gift of
victory should come to them. So he called the Franks together
and said to them.: "Be angry, I beg of you, both because
of my wrong and because of the death of your kinsmen, and recollect
that the Thuringi once made a violent attack upon our kinsmen
and inflicted much harm on them. And they gave hostages and were
willing to conclude peace with them, but the Thuringi slew the
hostages with various tortures, and made an attack upon our kinsmen,
took away all their property, and hung youths by the sinews of
their thighs to trees, and cruelly killed more than two hundred
maidens, tying them by their arms to the necks of horses, which
were then headed in opposite directions, and being started by
a very sharp goad tore the maidens to pieces. And others were
stretched out upon the city streets and stakes were planted in
the ground, and they caused loaded wagons to pass over them, and
having broken their bones they gave them to dogs [ and birds for
food. And now Hermenfred has deceived me in what he promised,
and refuses to perform it at all. Behold, we have a plain word.
Let us go with God's aid against them." They heard this and
were angry at such a wrong, and with heart and mind they attacked
Thuringia. And Theodoric took his brother Clothar and his son
Theodobert to help him and went with his army. And the Thuringi
prepared stratagems against the coming of the Franks. For they
dug pits in the plain where the fight was to take place, and covering
the openings with thick turf they made it seem a level plain.
So when they began to fight, many of the Frankish horsemen fell
into these pits and it was a great obstacle to them, but when
this stratagem was perceived they began to be on their guard.
When finally the Thuringi saw that they were being fiercely cut
to pieces and when their king Hermenfred had taken to flight,
they turned their backs and came to the stream Unstrut. And there
such a slaughter of the Thuringi took place that the bed of the
stream was filled with heaps of corpses, and the Franks crossed
upon them as if on a bridge to the further shore. The victory
being won they took possession of that country and brought it
under their control. And Clothar went back, taking with him as
a captive Radegunda, daughter of king Berthar, and hè married
her, and her brother he afterwards killed unjustly by the hands
of wicked men. She also turned to God, changing her garments,
and built a monastery for herself in the city of Poitiers. And
being remarkable for prayer, fasting and charity, she attained
such fame that she was considered great by the people. And when
the kings who have been mentioned were still in Thuringia, Theodoric
wished to kill his own brother Clothar, and preparing armed men
secretly, he summoned him on the pretext that he wished to consult
him privately. And stretching a tentcloth in one part of
the house from one wall to the other, he ordered the armed men
to stand behind it. And since the cloth was somewhat short the
feet of the armed men were in full sight. Clothar learned of this,
and came into the house with his men armed also. And Theodoric
perceived that he had learned of these things and he made a pretence,
and talked of one thing after another. Finally, not knowing how
to put a good appearance on his stratagem, he gave him as a favor
a great silver dish. And Clothar said goodby and thanked
him for the gift and returned to his place of encampment. But
Theodoric complained to his people that he had lost his dish for
no evident reason, and he said to his son Theodobert; "Go
to your uncle and ask him to give you of his own free will the
gift I gave him." He went, and got what he asked for. In
such stratagems Theodoric was very skilful.
8.
He returned to his own country and urged Hermenfred to come to
him boldly, pledging his faith, and he enriched him with honorable
gifts. It happened, however, when they were talking one day on
the walls of the city of Tolbiac that Hermenfred was pushed by
some one or other, and fell from the height of the wall to the
ground and there died. But we do not know who cast him down from
there; many however assert that a stratagem of Theodoric was plainly
revealed in this.
[9. King Childebert takes possession of Auvergne on a false
report of Theodoric's death. 10. He leaves Auvergne and
makes an expedition into Spain to avenge the ill-treatment of
his sister Chlotchild by her husband Amalaric. 11-13. King
Theodoric takes vengeance on the people of Auvergne for receiving
Childebert.]
14.
Now Munderic, who asserted that he was a kinsman of the king,
was puffed up with pride and said: "What have I to do with
king Theodoric. For the throne of the kingdom is as much my due
as his. I shall go out and gather my people, and exact an oath
from them, that Theodoric may know that I am king just as much
as he." And he went out, and began to lead the people astray,
saying: "I am a chief, follow me, and it will be well with
you." A multitude of country people followed him, as one
might expect from the frailty of mankind, taking the oath of fidelity
and honoring him as a king. And when Theodoric found this out
he sent a command to him, saying: " Come to see me, and if
any share of my kingdom is due you, take it." Now Theodoric
said this deceitfully, thinking that he would kill him when he
came. But the other was unwilling and said: " Go, bear back
word to your king that I am king just as he is." Then the
king gave orders to set his army in motion, in order to crush
him by force and punish him. And he learned this, and not being
strong enough to defend himself, he hastened to the walls of the
stronghold of Vitry, and strove to fortify himself in it with
all his property, gathering together those whom he had led astray.
Now the army got underway, and surrounded the stronghold, and
besieged it for seven days. And Munderic resisted with his people,
saying: "Let us make a brave stand, and fight together even
to death, and not submit to the enemy." And when the army
kept hurling javelins against them on every side, and accomplished
nothing, they reported this to the king. And he sent for a certain
one of his people, named Aregyselus, and said to him: "You
see," said he, "what this traitor is able to do in his
arrogance. Go and swear an oath to him that he shall go forth
safe. And when he has come forth, kill him, and blot out his memory
from our kingdom." He went away and did as he had been ordered.
He had however first given a sign to the people, saying: "When
I speak words thus and so, rush upon him immediately and kill
him." Now Aregyselus went in and said to Munderic: "How
long will you sit here like one without sense? You will not be
able to resist the king long, will you? Behold, your food has
been cut off. When hunger overcomes you, you will come forth whether
or no, and surrender yourself into the hands of the enemy, and
you will die like a dog. Listen rather to my advice, and submit
to the king,` that you may be able to live, you and your sons."
Then the other, disheartened by these words, said: "If I
go out, I shall be seized by the king and slain, both I and my
sons and all my friends who are gathered with me." And Aregyselus
said to him: "Do not be afraid, but if you decide to go forth,
receive my oath as to your crime, and stand securely before the
king. Do not be afraid. You shall be o n the same terms with him
as you were before." To this Munderic answered: " I
wish I were sure I should not be killed." Then Aregyselus
put his hands on the holy altar, and swore to him that he should
go out safely. So when the oath had been taken, Munderic went
out from the gate of the stronghold, holding Aregyselus' hand,
and the people gazed at him from a distance. Then as a sign Aregyselus
said: "Why do you gaze so intently, O people? Did you never
see Munderic before?" And at once the people rushed upon
him. But he understood and said: " I see very plainly that
by these words you gave a sign to the people to kill me, but I
tell you who have deceived me by perjury, no one shall ever see
you alive again. And he drove his lance into his back, and thrust
it through him and he fell and died. Then Munderic unsheathed
his sword, and with his followers made great slaughter of the
people, and until he died did not shrink back from any one he
could reach. And after he had been slain his property was added
to the treasury.
15.
Theodoric and Childebert made a treaty, and swearing to each other
that neither would attack the other, they took hostages from each
other, in order that their agreement might be more secure. Many
sons of senators were given as hostages on that occasion, but
a quarrel arose later between the kings, and they were given over
to servitude and those who had taken them to guard now made slaves
of them. Many of them however escaped by flight, and returned
to their native place, but a good many were kept in slavery. Among
these was Attalus, nephew of the blessed Gregory, bishop of Langres,
who became a slave and was appointed keeper of horses. He was
in servitude to a certain barbarian in the territory of Trèves.
Now the blessed Gregory sent servants to inquire for him, who
found him, and offered presents to the man, but he rejected them
contemptuously, saying: "This fellow, belonging to such a
family, ought to be ransomed with ten pounds of gold." And
when they had returned, a certain Leo belonging to the kitchen
of his master, said: "I wish you would give me permission,
and perhaps I might be able to bring him back from captivity."
His master was glad of the offer, and he went straight to the
place, and desired to carry the youth away secretly, but could
not. Then bargaining with a certain man he said: "Come with
me, and sell me in the house of that barbarian, and take the profit
of my price, only let me have a freer opportunity of doing what
I have decided." After taking an oath, the man went and sold
him for twelve gold pieces, and departed. The purchaser asked
the new slave what work he could do, and he answered "I am
very skilled in preparing all the things that ought to be eaten
at the tables of masters, and I am not afraid that my equal in
skill can be found. For I tell you that even if you desire to
make ready a feast for the king, I can prepare kingly viands,
and no one better than I." And he said; "The day of
the sun is near,"- for thus the Lord's day is usually named
in the barbarian fashion "on this day my neighbors and kinsmen
shall be invited to my house. I ask you to make me such a feast
as to make them wonder and say 'we have not seen better in the
king's palace."' And the other said: "Let my master
order a great number of fowls, and I will do what you command."
Accordingly the preparations which the slave had asked for were
made, and the Lord's day dawned and he made a great feast full
of delicacies. And when al1 had feasted and praised the viands,
the master's kinsmen went away. The master thanked this slave,
and gave him authority over the food that he had ready for use,
and he loved him greatly, and the slave used to serve food to
all who were with his master. After the space of a year, when
his master was now certain of him, Leo went out into a meadow
which was near the house, with the slave Attalus, the keeper of
the horses, and lying on the ground with him a long distance off,
with their backs turned so they would not be recognized as together,
he said to the youth: "It is time that we ought to be thinking
of our native place. Therefore I advise you not to allow yourself
to go to sleep tonight when you bring the horses to be shut in,
but as soon as I call you, come, and let us undertake the journey."
Now the barbarian had invited many of his kinsmen to a feast,
and among them was his soninlaw, who had married his
daughter. And at midnight they rose from g the banquet and retired
to rest, and Leo attended his master's soninlaw to
the place assigned and offered him drink. The man said to him:
"Tell me, if you can, trusted servant of my father-in-law,
when will you decide to take his horses and go to your own country
'' He said this in a joking way. In the same way the other jokingly
gave the truthful answer: "Tonight, I think, if it is God's
will." And he said: "I hope my attendants will be on
the watch that you take nothing of mine." They parted laughingly
And when all were asleep, Leo called Attalus, and when the horses
were saddled, he asked him if he had a sword. He answered: "I
do not need one, I have only a small lance." But the other
went into his master's house, and took his shield and spear. And
when he asked who it was, and what he wanted, he answered: "I
am Leo, your slave. and I am waking Attalus. So that he may rise
quickly and take the horses to pasture; for he is sleeping as
soundly as if he were drunk." And he said: "Do as you
please. And saying this he fell asleep. The other went out of
doors and armed the youth, and found unbarred, by divine help,
the gates of the yard, which at nightfall he had barred with wedges
driven by a hammer, to keep the horses safe; thankingr God they
took the remaining horses and went off, taking also a roll of
garments. They came to the river Moselle in order to cross it,
and being detained by certain persons they left their horses and
clothes and swam over the river, supported on a shield and climbing
the further bank they hid themselves in the woods amid the darkness
of the night. The third night was come since they had been on
their way without tasting food. Then by God's will they found
a tree full of the fruit which is commonly called plums, and ate
and were strengthened somewhat, and began the journey through
Champagne. And as they hastened, they heard the tramping of horses
going at a rapid gait, and they said: "Let us throw ourselves
down on the ground, so as not to be seen by the men who are coming."
And behold they suddenly came upon a great bramble bush, and they
passed behind and threw themselves on the ground with their swords
unsheathed, in order to defend themselves quickly from wicked
men if they should be noticed. And when the others had come to
the thornbush they stopped; and one of them said, while
their horses were making water: "Woe is me that these accursed
wretches are escaped and cannot be found; but by my salvation,
if they are found I command one to be condemned to the gallows,
and the other to be cut to fragments by strokes of the sword."
Now the barbarian who said this was their master who was coming
from the city of Rheims seeking for them, and he would certainly
have found them on the way if night had not prevented. Then starting
their horses, they went off. The fugitives reached the city on
this very night, and going in, they found a man of whom they made
inquiries, and he told them where the house of the priest Paulellus
was. And while they were passing through the square, the bell
was rung for matins -for it was the Lord's day-and knocking at
the priest's door, they went in, and Leo told about his master.
And the priest said to him: "It was a true vision I had.
For last night I saw two doves fly toward me and settle on my
hand, and one of them was white, and the other black." And
Leo said to the priest: "May the Lord be kind as the day
is holy. For we ask you to give us some food; for the fourth day
is dawning since we have tasted bread and meat." He hid the
slaves, and gave them bread soaked in wine, and went away to matins.
The barbarian followed them, asking for the boys a second time,
but he was deceived by the priest, and he went back. For the priest
had an old friendship with the blessed Gregory. Then the youths,
after refreshing their strength with food, and remaining two days
in the home of the priest, departed, and thus they came to the
holy Gregory. The bishop rejoiced at seeing them, and wept on
the neck of Attalus his nephew; he set Leo free from the yoke
of slavery with all his family, and gave him land of his own,
on which he lived a free man with his wife and children all the
days of his life.
[16. Sigivald, duke of Auvergne is miraculously punished
for taking church property. 17. ~n~ successive bishops
of Tours are mentioned, one of them, Leo, being "a man of
energy and skill in the building of wooden structures."]
18.
While queen Clotilda was staying at Paris, Childebert saw
that his mother loved with especial affection the sons of Chlodomer,
whom we have mentioned above, and being envious and fearful that
they would have a share in the kingdom through the favor of the
queen, he sent secretly to his brother king Clothar, saying: "Our
mother keeps our brother's sons with her, and wishes them to be
kings. You must come swiftly to Paris, where we will take counsel
together and discuss what ought to be done about them, whether
their hair shall be cut and they be treated like the rest of the
common people, or whether we shall kill them and divide our brother's
kingdom between ourselves equally." And Clothar was very
glad at these words, and came to Paris. Now Childebert had spread
the report among the people that the kings were meeting for the
purpose of raising the little ones to the throne. And when they
met, they sent to the queen, who was then dwelling in the city,
saying: "Send the little ones to us, that they may be raised
to the throne." And she rejoiced, not knowing their treachery,
and giving the boys food and drink, she sent them saying: "
I shall not think that I have lost my son, if I see you occupy
his place in the kingdom." And they went, and were seized
at once, and were separated from their servants and tutors, and
they were guarded separately, in one place the servants, in another
these little ones. Then Childebert and Clothar sent Arcadius,
whom we have mentioned before, to the queen, with a pair of scissors
and a naked sword. And coming he showed both to the queen, and
said: "Most glorious queen, your sons, our masters, ask your
decision as to what you think ought to be done with the boys,
whether you give command for them to live with shorn hair, or
for both to be put to death." She was terrified by the news
and at the same time enraged, especially when she saw the naked
sword and the scissors, and being overcome with bitterness, and
not knowing in her grief what she was saying, she said imprudently:
" It is better for me to see them dead rather than shorn,
if they are not raised to the kingship." But he wondered
little at her grief, and did not think what she would say later
in less haste, but went swiftly, taking the news and saying: "Finish
the task you have begun with the queen's favor; for she wishes
your design to be accomplished." There was no delay. Clothar
seized the older boy by the arm, and dashed him to the earth,
and plunging his hunting knife into his side, he killed him pitilessly.
And while the child was screaming, his brother threw himself at
Childebert's feet and seized his knees and said: "Help me,
kind father, lest I perish like my brother." Then Childebert,
his face covered with tears, said: "Dearest brother, I ask
you to grant his life to me in your generosity, and let me pay
for his life what you wish, only let him not be killed."
But the other attacked him with abuse, and said: " Cast him
from you, or you shall surely die in his place. It is you,"
said he, " that are the guilty instigator [note: 1 Reading for incestotor, instecator. Bonnet, Le
Latin de Gregoire de Tours, p. 454-5.] of this matter.
Do you so easily break faith?" Childebert heeded this and
cast the boy away from him to the other, who seized him and plunged
his knife into his side and slew him as he had his brother before:
then they killed the servants and the tutors. When they were killed
Clothar mounted his horse and went off, making a small matter
of the killing of his nephews. Ánd Childebert retired to
the outskirts of the city. And the queen placed their little bodies
on a bier and followed them to the church of St. Peter with loud;
singing and unbounded grief, and buried them side by side. One
; was ten years old, the other seven. But the third, Clodoald,
they were unable to seize, since he was freed by the aid of brave
men. . He gave up his earthly kingdom and passed to the Lord's
service, and cutting his hair with his own hand he became a clerk,
busied with good works, and as a priest passed from this life.
The two kings divided equally between them the kingdom of Chlodomer.
And queen Clotilda showed herself such that she was honored by
all; she was always diligent in alms, able to endure the whole
: night in watching, unstained in chastity and uprightness; with
a generous and ready goodwill she bestowed estates on churches,
monasteries, and holy places wherever she saw there was need,
so that she was believed to serve God diligently, not as a queen
but as his own handmaid, and neither her royal sons, nor worldly
ambition, nor wealth, raised her up for destruction, but her humility
exalted her to grace.
19.
There lived at that time in the city of Langres the blessed Gregory,
a great bishop of God, renowned for his signs and miracles. And
since we have spoken of this bishop, I think it not unpleasing
to insert in this place an account of the site of Dijon, where
he was especially active. It is a stronghold with very solid walls,
built in the midst of a plain, a very pleasant place, the lands
rich and fruitful, so that when the fields are ploughed once the
seed is sown and a great wealth of produce comes in due season.
On the south it has the Ouche, a river very rich in fish, and
from the north comes another little stream, which runs in at the
gate and flows under a bridge and again passes out by another
gate, flowing around the whole fortified place with its quiet
waters, and turning with wonderful speed the mills before the
gate. The four gates face the four regions of the universe, and
thirty-three towers adorn the whole structure, and the wall is
thirty feet high and fifteen feet thick, built of squared stones
up to twenty feet, and above of small stone. And why it is not
called a city I do know. It has all around it abundant springs,
and on the west are hills, very fertile and full of vineyards,
which produce for the inhabitants such a noble Falernian that
they disdain wine of Ascalon. The ancients say this place was
built by the emperor Aurelian.
[20. Betrothal of Theodoric's son Theodobert to Visigard. 21. The Franks retake some of the cities taken by Clovis
from the Goths. 22. Theodobert falls in love with Deoteria.]
23.
In those days Theodoric killed his kinsman Sigivald with the sword,
sending secretly to Theodobert that he should slay Sigivald's
son Sigivald whom he had with him. But he was unwilling to destroy
him, because he had taken him from the sacred font. But he gave
him the letter to read which his father had sent, saying: "Flee
from here, because I have received my father's command to kill
you; and if he dies and you hear that I am reigning, then return
to me safely." On hearing this Sigivald thanked him, said
goodby, and departed. Now at that time the Goths had taken
possession of the city of Arles, from which Theodobert still had
hostages. To it Sigivald fled. But he saw that he was not safe
there, and went to Latium, and remained hidden there. While this
was going on, word was brought to Theodobert that his father was
seriously ill, and that if he did not hasten swiftly to him so
as to find him alive, he would be excluded by his uncles, and
would never be allowed to return. And he postponed everything
on hearing this, and hastened thither, leaving Deoteria with her
daughter at Clermont. And not many days after he had gone, Theodoric
died, in the twenty-third year of his reign. And Childebert and
Clothar rose against Theodobert and wished to take the kingdom
from him, but he was defended by his leudes, after they
had received gifts from him, and was established in his kingdom.
He sent later to Clermont and summoned Deoteria thence, and married
her.
24.
Childebert saw that he was not able to prevail, and sent an embassy
to him, and bade him come to him, saying: "I have no sons,
I wish to treat you as a son." And when he came he bestowed
such rich gifts upon him that all wondered. For he presented him
with three pairs of all the articles of armor, vestments, and
other equipments that it becomes a king to have, and likewise
with horses and chains. Sigivald heard this, namely, that Theodobert
had received his father's kingdom, and returned to him from Italy.
And Theodobert rejoiced, and kissed him, and bestowed upon him
a third part of the gifts which he had received from his uncle,
and he gave orders that all that his father had seized of the
property of Sigivald's father, should be returned to him.
25.
And he was established in his kingdom, and showed himself great,
and distinguished by every goodness. For he ruled his kingdom
with justice, respecting this bishops, making gifts to the churches,
relieving the poor, and doing kindnesses to many persons with
a pious and generous heart. He kindly remitted all the tribute
which was payable to his treasury from the churches situated in
Auvergne.
26.
Now Deoteria saw that her daughter was quite grown up, and was
afraid that the king would desire and take her. She placed her
in a litter to which wild oxen were yoked, and sent her headlong
over a bridge; and she lost her life in the river. This happened
in the city of Verdun.
27.
As it was now the seventh year since Theodobert and Visigard had
been betrothed, and he was unwilling to take her on account of
Deoteria, the Franks, when they met, were greatly scandalized
at him because he had abandoned his betrothed. Then he was alarmed,
and abandoning Deoteria, by whom he had a little son named Theodobald,
he married Visigard. And when she died not long after, he took
another wife. But he did not have Deoteria after that.
[28. Childerbert and Theodobert against Chlothar but are
turned back by a miraculous hailstorm. Sent by St. Martin.]
29.
Later king Childebert set out for Spain. And entering the country
with Clothar, they surrounded the city of Saragossa with their
army, and besieged it. But the besieged turned to God in `such
humility that they put on haircloth, abstained from food and drink,
and made the round of the walls of the city with psalm-singing,
carrying the tunic of the blessed Vincent, the martyr; the women,
too, followed wailing, clothed in black robes, with their hair
hanging loose and ashes upon it, so that one would think they
were attending the funerals of their husbands. And to such a degree
did that city place its whole hope in God's mercy that it was
said they were celebrating the fast of the Ninevites there, and
there was no idea of any other possibility than that the divine
mercy might be won by prayers. But the besiegers did not know
what was going on, and when they saw them go around the wall in
such a way they supposed they were engaged in some sorcery. Then
seizing one of the common people of the place, they asked him
what it was they were doing. And he said: " They are carrying
the blessed Vincent's tunic, and at the same time they are praying
the Lord to pity them." And they were afraid at this, t and
went away from that city. However, they acquired a very large
part of Spain, and returned to the Gauls with great spoils.
30.
After Amalaric, Theoda was ordained king in the Spains. But when
he was slain they raised Theodegisil to the throne. When he was
dining with his friends and was very cheerful, suddenly the lights
were put out in the dining hall and he was slain by his enemies,
being thrust through with a sword. After him Agila became king.
For the Goths had formed the detestable habit of attacking with
the sword any one of their kings who did not please them, and
they would appoint as king any one that took their fancy.
31.
Theodoric of Italy having married a sister of king Clovis, died,
and left his wife and a little daughter. When this girl was grown,
because of her fickle temper she refused the counsel of her mother,
who was looking out for a king's son for her, and took her slave
named Traguilanis, and fled with him to a city where she hoped
to defend herself. And when her mother raged at her furiously,
and begged her not to disgrace further a noble family and said
it was her duty to send the slave off and take one of equal rank
with herself from a royal family, whom her mother had provided,
she was by no means willing to agree to it. Then her mother, still
raging at her, set an army in motion. And they came upon them,
and killed Traguilanis with the sword, chastised the girl herself,
and took her to her mother's house. Now they belonged to the Arian
sect, and as it is their custom that of those going to the altar
the kings receive one cup and the lesser people another, she put
poison in the cup from which her mother was going to , receive
the communion. And she drank it and died forthwith. There is no
doubt that such harm is from the devil. What shall the wretched
heretics answer to this charge that the enemy dwells in their
holy place? But as for us who confess the Trinity in one similar
equality and omnipotence, even if we should drink a deadly draught
in the name of the Father, Son and holy Spirit, the true and incorruptible
God, it would not do us any harm. The Italians were indignant
this woman, and they invited Theodad, king of Tuscia, and made
him king over them. When he learned what the harlot had been guilty
of, how she had slain her mother on account of a slave whom she
had taken, he gave orders that a bath be raised to a great heat,
and that she be shut in the same with one maid. And when she entered
the hot vapors she fell at once on the pavement, and died, and
was consumed. And when the kings Childebert and Chlothar, her
cousins, as well as Theodobert, learned this, namely, that she
had been put to death in so shameful a manner, they sent an embassy
to Theodad, blaming him for her death, and saying: "If you
do not make an arrangement with us for what you have done, we
will take your kingdom from you, and condemn you to a like punishment."
Then he was afraid, and sent to them fifty thousand gold pieces.
And Childebert, being envious of king Clothar, and deceitful,
joined with Theodobert his nephew, and they divided the gold between
them, and refused to give any of it to king Clothar. But he made
an attack upon the treasures of Chlodomer, and took much more
from them than that of which they had defrauded him.
32.
Theodobert went to Italy, and there made great gains. But as those
places according to report are full of diseases, his army was
attacked by various fevers, and many of them died there. Seeing
this, Theodobert returned from the country and brought much spoil,
himself and his men. It is related at that time he went as far
as the city of Pavia to which he again sent Buccelenus. And he
captured lesser Italy and brought it under the sway of the king
who has been mentioned, and attacked greater Italy; here he fought
against Belsuarius many times and won the victory. And when the
emperor saw that Belsuarius was being beaten more frequently he
removed him, and put Narses in his place, and, as a humiliation,
he made Belsuarius count of the stable, a place he had held before.
But Buccelenus fought great battles against Narses: capturing
all Italy he extended his boundaries to the sea, and he sent great
treasures from Italy to Theodobert. When Narses made this known
to the emperor, the emperor hired nations and sent aid to Narses,
and in the battle later he was defeated. Then Buccelenus seized
Sicily and exacting tribute from it he sent it to the king. He
enjoyed great prosperity in these matters.
[33. Feud between Asteriolus and Secundinus, advisers of
King Theodobert]
34.
Desideratus, bishop of Verdun, to whom king Theodoric had done
many wrongs, was restored to liberty at the Lord's command, after
many losses and reverses and griefs, and received the office of
bishop, as we have said, at the city of Verdun, and seeing its
inhabitants very poor and destitute he grieved for them, and since
he was left without his own property because of Theodoric, and
had nothing of his own with which to relieve them, knowing the
goodness and kindness to all of king Theodobert, he sent an embassy
to him saying: " The fame of your goodness is spread over
all the earth, since your generosity is such that you give aid
even to those who do not seek it. I beg of your kindness if you
have any money, that you lend it to us that we may be able to
relieve our fellowcitizens; and when those in charge of
business secure a return in our city such as the rest have, we
will repay your money with lawful interest." Then Theodobert
was stirred with pity and furnished seven thousand gold pieces,
which the bishop received and paid out among his fellowcitizens.
And they who were engaged in business were made rich through this
and are considered great to the present day. And when the bishop
who has been just mentioned offered the money which was due to
the king, the king answered: "I have no need to take this;
it is enough for me if the poor men who were suffering want have
been relieved by your care because of your suggestion and my generosity."
And he whom we have mentioned made the citizens rich without demanding
anything.
[35. Syagrius avenges wrongs done to his father by killing
Syrivald.]
36.
After this king Theodobert began to be sick. And the physicians
gave him much care; but he did not get well because the Lord was
already bidding him be summoned. And so after a very long illness
he died of his infirmity. And as the Franks hated Parthenius intensely,
because he had subjected them to tribute in the time of the king
just mentioned, they began to attack him. He saw that he was in
danger, and fled from the city, and humbly begged two bishops
to conduct him to the city of Trèves, and check the sedition
of the frenzied people by their preaching. While they were on
their way he was lying on his bed at night, and suddenly he made
a loud cry in his sleep, saaing: "Ho ! Ho ! Help, you who
are here, and assist one who is perishing." By this shouting
those who were there were awakened, and they asked him what the
matter was. He answered: "Ausanius, my friend, and my wife
Papianella, whom I slew long ago, were summoning me to judgment,
saying: 'Come to defend yourself, since you are going to plead
with us in the presence of the Lord." Now he had slain his
innocent wife and his friend some years before, under the influence
of jealousy. Accordingly, the bishops approached the city just
mentioned, and since they could not calm the sedition among the
rebellious people, they wished to hide him in the church, placing
him in a chest, and strewing above him vestments which were used
in the church. The people came in, and after searching every corner
of the church, went out in a rage when they found nothing. Then
one said suspiciously: "Behold a chest in which our enemy
has not been sought for." And when the guards said that there
was nothing in it except that it contained furniture of the church,
they demanded the key, saying: "Unless you quickly unlock
it we will break it open ourselves." Finally the chestwas
unlocked, the linen cloths were removed, and they found him and
dragged him out, rejoicing and saying: " God has delivered
our enemy into our hands." Then they struck him with their
fists, and spat on him, and tying his hands behind his back, they
stoned him to death beside a column. He was very voracious in
eating, and what he ate he digested speedily, taking aloes in
order to be made hungry soon again.... And so he perished, meeting
this kind of end.
37.
In that year the winter was a grievous one and more severe than
usual, so that the streams were held in the chains of frost and
furnished a path for the people like dry ground. Birds, too, were
affected by the cold and hunger, and were caught in the hand without
any snare when the snow was deep.
Now from the death of Clovis to the death of Theodobert there
are reckoned thirty-seven years. When Theodobert died in the fourteenth
year of his reign, Theodoald his son reigned in his stead.
HERE ENDS THE THIRD BOOK
BOOK IV
HERE BEGIN THE CHAPTERS OF THE FOURTH BOOK
1. Queen Clotilda's death.
2. King Clothar attempts to take a third of the revenues of
the churches.
3. His wives and children.
4. The counts of the Bretons
5. The holy bishop Gallus.
6. The priest Cato.
7. The episcopate of Cautinus.
8. The kings of the Spaniards.
9. Theodovald's death.
10. Rebellion of the Saxons.
11. The people of Tours at the bidding of the king invite Cato
to be their bishop.
12. The priest Anastasius.
13. Chramnus's frivolity and wickedness and about Cautinus
and Firmin.
14. Clothar makes a second expedition against the Saxons.
15. Episcopate of the holy Eufronius.
16. Chramnus and his followers and the crimes he committed and
how he went to Dijon.
17. How Chramnus deserted to Childebert.
18. Duke Austrapius.
19. Death of the holy bishop Medard.
20. Death of Childebert and killing of Chramnus.
21. King Clothar's death.
22. Division of the kingdom among his sons.
23. Sigibert marches against the Huns and Chilperic seizes his
cities.
24. The patrician Celsus.
25. Gunthram's wives.
26. Charibert's wives.
27. Sigibert marries Brunhilda.
28. Chilperic's wives.
29. Sigibert's second war with the Huns.
30. The people of Auvergne at King Sigibert's bidding go to take
Arles.
31. About the town of Tauredunum and other marvels.
32. The monk Julian.
33. The abbot Sunniulf.
34. The monk of Bordeaux.
35. The episcopate of Avitus in Auvergne.
36. The holy Nicetius of Lyons.
37. The holy recluse Fiard.
38. The Spanish kings.
39. Death of Palladius at Clermont.
40. Emperor Justinus.
41. Albin and the Lombards settle in Italy.
42. Wars between them and Mummulus.
43. The archdeacon of Marseilles.
44. The Lombards and Mummulus.
45. Mummulus goes to Tours.
46. The killing of Andarchius.
47. Theodobert takes possession of the cities.
48. The monastery of Latta.
49. Sigibert goes to Paris.
50. Chilperic enters into a treaty with Gunthram; death of Theodobert
his son.
51. Death of king Sigibert.
HERE END THE CHAPTERS
-----
HERE BEGINS THE FOURTH BOOK WITH HAPPY AUSPICES
[1. Queen Clotilda dies at Tours and is buried at Paris.]
2.
King Clothar had ordered all the churches of his kingdom to pay
into his treasury a third of their revenues. But when all the
other bishops, though grudgingly, had agreed to this and signed
their names, the blessed Injuriosus scorned the command and manfully
refused to sign, saying, "If you attempt to take the things
of God, the Lord will take away your kingdom speedily because
it is wrong for your storehouses to be filled with the contributions
of the poor whom you yourself ought to feed." He was irritated
with the king and left his presence without saying farewell. Then
the king was alarmed and being afraid of the power of the blessed
Martin he sent after him with the gifts, praying for pardon and
admitting the wrongfulness of what he had done, and asking also
that the bishop avert from him by prayer the power of the blessed
Martin.
3.
The king had seven sons by several wives; namely, by Ingunda,
Gunthar, Childeric, Charibert, Gunthram, Sigibert, and a daughter
Chlotsinda; by Aregunda, sister of Ingunda, Chilperic; and by
Chunsina he had Chramnus. I will tell you why it was he married
his wife's sister. When he was already married to t d: her alone,
he received a hint from her saying: "My Lord has done with
his handmaid what he pleased and has taken me to his couch. Now
let my lord the king hear what his servant would suggest to make
his favor complete. I beg that you consent to find a husband for
my sister, a man who will be of advantage to your servant and
possess wealth, so that I shall not be humiliated but rather exalted
and shall be able to serve you more faithfully. To this request
he gave heed and being of a wanton nature he fell in love with
Aregunda and went to the estate on which she was living and married
her himself. Having do this he returned to Ingunda and said: "I
have tried to do the favor which your sweet self asked of me.
I sought for a man of riches a wisdom to unite to your sister
but I found no one better than myself. And so allow me to tell
you that I have married her, which I think will not displease
you." And she replied; "Let my Lord do what seems good
in his eyes; only let his handmaid live i favor with the king."
Now Gunthar, Chramnus and Childeric died in their father's lifetime.
Of the death of Chramnus I shall write later. And Albin, king
of the Lombards, married Chlotsinda, his daughter Injuriosus,
bishop of Tours, died in the seventeenth year of his episcopate
and Baudinus, a former official of king Clothar, succeeded him,
the sixteenth after the death of the blessed Martin.
4.
Chanao, count of the Bretons, killed three of his brothers He
wished to kill Macliavus also, and seized him and kept him in
prison loaded with chains. But he was freed from death by Felix,
bishop of Nantes. After this he swore he would be faithful to
his brother, but from some reason or other he became inclined
to break his oath. Chanao was aware of this and began to attack
him again and when Macliavus saw that he could not escape, he
fled to another count of that district, Chonomor by name. When
Chonomor learned that Macliavus' pursuers were near at hand, he
hid him in a box underground and heaped a mound over it in the
regular way leaving a small airhole so that he could breathe And
when his pursuers came, they said: " Behold here lies Macliavus
dead and buried." On hearing this they were glad and drank
on his tomb and reported to his brother that he was dead And his
brother took the whole of his kingdom. For since Clovis's death
the Bretons have always been under the dominion of the Franks
and [their rulers have been called counts, not kings Macliavus
rose from underground and went to the city of Vannes and there
received the tonsure and was ordained bishop. But when Chanao
died he left the priesthood, let his hair grow long, and took
back not only his brother's kingdom but also the wife whom he
had abandoned when he became a priest. However he was excommunicated
by the bishops. What his end was I shall describe later. Now bishop
Baudinus died in the sixth year of his episco pate, and the abbot
Gunthar was appointed in his place, the seventeenth after the
passing of the blessed Martin.
[5. How St. Gall, bishop of Clermont, averted the plague
from his people.]
And when Saint Gall had departed from this world and his body
had been washed and carried to the church, Cato the priest immediately
received the congratulations of the clergy on becoming bishop.
And as if he were already bishop he took under his control all
the church property, removed the superintendents and cast the
lesser officials out and regulated everything himself.
6.
The bishops who came to St. Gall's funeral said to Cato the priest
after the funeral: "We see that you are the choice of by
far the largest part of the people ; come then, join us, and we
will bless and ordain you as bishop. The king is very young and
if any fault is found with you, we will take you under our protection
and deal with the leading men of Theodovald's kingdom so that
no wrong shall be done you. Trust us faithfully, since we promise
that even if some loss shall come to you, we will make it all
good from our own properties." But he was puffed up with
the pride of vainglory and said: "You know from widespread
report that from the beginning of my life I have always lived
religiously, that I have fasted, delighted in almsgiving, often
kept watch without ceasing and have frequently continued the singing
of psalms without a break the whole night through. The Lord God
to whom I have paid such service will not allow me to be deprived
of this office. For I attained all the grades of the clergy as
directed in the canons. I was reader ten years, I performed the
duties of subdeacon five years, I have been priest now for
twenty years. What more is left or me except to receive the office
of bishop which my faithful service deserves. You then return
to your cities and busy yourselves with whatever tends to your
advantage. For I intend to gain this office in the manner prescribed
by the canons." The bishops heard this and departed cursing
his empty boasting.
7.
He was accordingly designated to be bishop by the choice of the
clergy, and when he had taken charge of everything though he was
not yet ordained, he began to make various threats against the
archdeacon Cautinus, saying: "I will cast you out, I will
degrade you, I will cause many sorts of violent death to threaten
you." And he answered: "I wish to have your favor, pious
master and if I win it, there is one kindness I can do. Without
any trouble on your part and without any deceit I will go to the
king and obtain the office of bishop for you, asking no reward
except to win your favor. But the other was suspicious that he
meant to make a mock of him and rejected the offer with great
disdain And when Cautinus perceived that he was in disgrace and
was the object of ill report he pretended sickness, and left the
city by night going to king Theodovald and reporting the death
of Saint Gall. And when he and his court were informed of it they
assembled the bishops at the city of Metz, and Cautinus the archdeacon
was ordained bishop. And on the arrival of the messengers of the
priest Cato he was already bishop. Then by the king's order these
clerks were delivered over to him and all that they had brought
from the property of the church, and bishops and officials of
the treasury were appointed to accompany him, and they sent him
on his way to Clermont. And he was gladly received by the clergy
and citizens and was thus made bishop of Clermont But later enmity
arose between him and Cato the priest because no one was ever
able to influence Cato to submit to his bishop. A division of
the clergy appeared and some followed the bishop Cautinus and
others the priest Cato. This was a great drawback to them. And
Cautinus saw that Cato could not be forced in any way to submit
to him and took all church property from him and his friends and
whoever took his part, and left them weak and empty. But whoever
of them returned to him, again received what he had lost.
[8. King Agila of Spain loses cities to the emperor which
his successor Athanagild recovers.]
9.
When Theodovald had grown up he married Vuldetrada. This Theodovald,
they say, had a bad disposition so that when he was angry with
anyone whom he suspected of taking his property he would make
up a fable, saying: "A snake found a jar full of wine. He
went in by its neck and greedily drained what was inside. But
being puffed out by the wine he could not go out by the opening
by which he had entered. And the owner of the wine came, and when
the snake tried to get out but could not, he said to him: 'First
vomit out what you have swallowed and then you will be able to
go free."' This fable made him greatly feared and hated.
Under him Buccelenus after bringing all Italy under the rule of
the Franks was slain by Narses, and Italy was taken by the emperor's
party and there was no one to recover it later. In his time we
saw grapes grow on the tree we call saucum [eldertree]
without having any vine on it, and the blossoms of the same trees,
which as you know usually produce black reeds, yielded the seeds
of grapes. At that time a star coming from the opposite direction
was seen to enter the disk of the fifth moon. I suppose these
signs announced the death of the king. He became very sick and
could not move from the waist down. He gradually grew worse and
died in the seventh year of his reign, and king Clothar took his
kingdom, taking Vuldetrada his wife to his bed. But being rebuked
by the bishops he left her, giving her to duke Garivald and sending
his son Chramnus to Clermont.
[10. King Clothar destroys the greater part of the rebellious
Saxons and lays Thuringia waste.]
11.
Bishop Gunthar died at Tours, and at a suggestion, it is said,
of bishop Cautinus the priest Cato was requested to undertake
the government of the church at Tours. And the clergy accompanied
by Leubastes, keeper of the relics and abbot, went in great state
to Clermont. And when they had declared the king's will to Cato
he would not answer them for a few days. But they wished to return
and said: "Declare your will to us so that we may know what
we ought to do; otherwise we will return home. For it was not
of our own will that we came to you but at the command of the
king." And Cato in his greed for vainglory got together a
crowd of poor men and instructed them to shout as follows: "
Good father, why do you abandon us your children, whom you taught
until now? Who will strengthen us with food and drink if you go
away? We beg you not to leave us whom you are wont to support."
Then he turned to the clergy of Tours and said: "You see
now, beloved brothers, how this multitude of the poor loves me;
I cannot leave them to go with you." They received this answer
and returned to Tours. Now Cato had made friends with Chramnus
and got a promise from him that if king Clothar should die at
that time, Cautinus was to be cast out at once from the bishop's
office and Cato was to be given control of the church. But he
who despised the chair of the blessed Martin did not get what
he desired, and in this was fulfilled that which David sang, saying:
"He refused the blessing and it shall be kept far from him."
He was puffed up f with vanity thinking that noone was superior
to him in holiness. Once he hired a woman to cry aloud in the
church as if possessed and say that he was holy and great and
beloved y God, but Cautinus the bishop was guilty of every crime
and unworthy to hold the office of bishop.
12.
Now Cautinus on taking up the duties of bishop became greatly
addicted to wine, and proved to be of such a character that he
was loathed by all. He was often so befuddled by drink that four
men could hardly take him away after dinner. Because of this habit
he became an epileptic later on-a disease which frequently showed
itself in public. He was also so avaricious that if he could not
get some part of the possessions of those whose boundaries touched
him he thought it was ruin for him. He took from the stronger
with quarrels and abuse, and violently plundered the weaker. And
as our Sollius [note: Sidonius Apollinarius] says,
he would not pay the price because he despised doing so, and would
not accept deeds because he thought them useless.
There was at that time a priest Anastasius, of free birth, who
held some property secured by deeds of queen Clotilda of glorious
memory. Usually when he met him the bishop would entreat him to
give him the deeds of the queen mentioned above, and place the
property under his charge. And when Anastasius postponed complying
with the will of his bishop, the latter would try now to coax
him with kind words and now to terrify him with threats. When
he continued unwilling to the end, he ordered him to be brought
to the city and there shamelessly detained, and unless he surrendered
the deeds, he was to be loaded with insults and starved to death.
But the other made a spirited resistance and never surrendered
the deeds, saying it was better for him to waste away with hunger
for a time than to leave his children in misery. Then by the bishop's
command he was given over to the guards with instructions to starve
him to death if he did not surrender these documents. Now there
was in the church of St. Cassius the martyr a very old and remote
crypt, in which was a great tomb of Parian mable wherein it seems
the body of a certain man of long ago had been placed. In this
tomb upon the dead body the living priest was placed and the tomb
was covered with the stone with which had been covered before,
and guards were placed at the entrance. But the faithful guards
seeing that he was shut in by a stone as it was winter lit a fire
and under the influence of hot wine fell asleep. But the priest
like a new Jonah prayed insistently to the Lord to pity him from
the interior of the tomb as from the belly of hell, and the tomb
being large, as we have said, he was able to extend his hands
freely wherever he wished although he could not turn his whole
body. There came from the bones of the dead, as he used to relate,
a killing stench, which made him shudder not only outwardly but
in his inward parts as well. While he held his robe tightly against
his nose and could hold his breath his feelings were not the worst,
but when he thought that he was suffocating and held the robe
a little away from his face he drank in the deadly smell not merely
through mouth and nose but even, so to speak, through his very
ears. Why make so long a story! When he had suffered, as I suppose,
like the Divine Nature, he stretched out his right hand to the
side of the sarcophagus and found a crowbar which had been left
between the cover and the edge of the tomb when the cover sank
into place. Moving this by degrees he found that with God's help
the stone could be moved, and when it had been moved so far that
the priest could get his head out he made a larger opening with
greater ease and so came out bodily. Meanwhile the darkness of
night was overspreading the day though it had not spread everywhere
as yet. So he hastened to another entrance to the crypt. This
was closed with the strongest bars and bolts, but was not so smoothly
fitted that a man could not see between the planks. The priest
placed his head close to this entrance and saw a man go by. He
called to him in a low voice. The other heard, and having an ax
in his hand he at once cut the wooden pieces by which the bars
were held and opened the way for the priest. And he went off in
the darkness and hastened home after vigorously urging the man
to say nothing of the matter to any one. He entered his home and
finding the deeds which the queen mentioned before had given him
took them to king Clothar, informing him at the same time how
he had been committed to a living burial by his own bishop. All
were amazed and said that never had Nero or Herod done such a
deed as to place a live man in the grave Then bishop Cautinus
appeared before king Clothar but upon the priest's accusation
he retreated in defeat and confusion. The priest according to
directions received from the king maintained his property as he
pleased and kept possession of it and left it to his children.
In Cautinus there was no holiness, no quality to be esteemed.
He was absolutely without knowledge of letters both ecclesiastical
and secular. He was a great friend of the Jews and subservient
to them, not for their salvation, as ought to be the anxious care
of a shepherd, but in order to purchase their wares which they
sold to him at a higher price than they were worth, since he tried
to please them and they very plainly flattered him.
13.
At this time Chramnus lived at Clermont. He did many things contrary
to reason and for this his departure from the world was hastened;
and he was bitterly reviled by the people. He made friends with
no one from whom he could get good and useful counsel, but he
gathered together young men of low character and no stability
and made friends of them only, listening to their advice and at
their suggestion he even directed them to carry off daughters
of senators by force. He offered serious insults to Firmin and
drove him out of his office as count of the city, and placed Salust
son of Euvodius in his place. Firmin with his motherinlaw
took refuge in the church. It was Lent and bishop Cautinus had
made preparations to go in procession singing psalms to the parish
of Brioude, according to the custom established by St. Gall as
we described above. And so the bishop went forth from the city
with loud weeping, afraid that he would meet some danger on the
way. For king Chramnus had been uttering threats against him.
And while he was on the way the king sent Innachar and Scaphthar
his chief adherents, saying: "Go and drag Firmin and Cæsaria
his motherinlaw away from the church by force."
So when the bishop had departed with psalm singing, as I have
said before, the men sent by Chramnus entered the church and strove
to calm the suspicions of Firmin and Cæsaria with many deceitful
words. And when they had talked over one thing after another for
a long time, walking to and fro in the church, and the fugitives
had their attention fixed on what was being said, they drew near
to the doors of the sacred temple which were then open. Then Innachar
seized Firmin in his arms and Scaphthar Cæsaria, and cast
them out from the church, where their slaves were ready to lay
hold of them. And they sent them into exile at once. But on the
second day their guards were overcome with sleep and they saw
that they were free and hastened to the church of the blessed
Julian, and so escaped from exile. However their property was
confiscated. Now Cautinus had suspected that he himself would
be subjected to outrage, and as he walked along on the journey
I have told of, he t kept near by a saddled horse, and looking
back he saw men coming on horseback to overtake him and he cried:
"Woe is me, for here are the men sent by Chramnus to seize
me." And he mounted his horse and gave up his psalm singing
and plying his steed with both heels arrived all alone and half-dead
at the entrance of Saint Julian's church. As I tell this tale
I am reminded of Sallust's saying which he uttered with reference
to the critics of historians. He says: "It is difficult to
write history; first because deeds must be exactly represented
in words and second because most men think that the condemnation
of wrong doing is due to ill will and envy." However. Let
us continue.
14.
Now when Clothar after Theodovald's death had received the kingdom
of Francia and was making a progress through it, he heard from
his people that the Saxons were engaged in a second mad outburst
and were rebelling against him and contemptuously refusing to
pay the tribute which they had been accustomed to pay every year.
Aroused by the reports he hastened toward their country, and when
he was near their boundary the Saxons sent legates to him saying:
"We are not treating you contemptuously, and we do not refuse
to pay what we have usually paid to your brothers and nephews,
and we will grant even more if you ask for it. We ask for only
one thing, that there be peace so that your army and our people
shall not come into conflict." King Clothar heard this and
said to his followers: "These men speak well. Let : us not
go against them for fear that we sin against God." But .they
said: "We know that they are deceitful and will not do at
all what they have promised. Let us go against them." Again
the Saxons offered half of their property in their desire for
peace. And Clothar said to his men: "Give over, I beg you,
from these men, lest the anger of God be kindled against us."
But they wotld not agree to it. Again the Saxons brought garments,
cattle and every kind of property, saying: "Take all this
together with half of our land, only let our wives and little
ones remain free and let war not arise between us." But the
Franks were unwilling to agree even to this. And king Clothar
said to them: "Give over, I beseech you, give over from this
purpose; for we have not the right word; do not go to war in which
we may be destroyed. If you decide to go of your own will I will
not follow." Then they were enraged at king Clothar and rushed
upon him and tore his tent in pieces and overwhelmed him with
abuse and dragged him about violently and wished to kill him if
he would not go with them. Upon this Clothar went with them though
unwillingly. And they began the battle and were slaughtered in
great numbers by their adversaries and so great a multitude from
both armies perished that it was impossible to estimate or count
them. Then Clothar in great confusion asked for peace, saying
that it was not of his own will that he had come against them.
And having obtained peace he returned home.
15.
The people of Tours heard that the king had returned from the
battle with the Saxons and making choice of the priest Eufronius
they hastened to him. When their suggestion had been made the
king replied: "I had given directions for Cato the priest
to be ordained there; why has my command been slighted ? "
They answered "We invited him but he refused to come."
And while they were speaking Cato the priest suddenly appeared
to request the king to expel Cautinus and command that he himself
be appointed in Clermont. When the king laughed at him he made
a second request, that he should be ordained at Tours which he
had contemptuously refused before. And the king said to him: "I
at first gave directions that they should ordain you bishop of
Tours, but as I hear, you looked down on that church; therefore
you shall be kept from becoming master of it." And so he
went off in confusion. When the king asked about the holy Eufronius
they told him that he was grandson of the blessed Gregory, whom
I have mentioned before. The king answered: " It is a great
and leading family Let the will of God and the blessed Martin
be done; let the choice be confirmed." And according to his
command the holy Eufronius was ordained bishop, the eighteenth
after the blessed Martin.
[16. Chramnus, king Clothar's son, opposes bishop Cautinus
at Clermont. He goes to Poitiers and enters into an agreement
with his uncle Childebert against Clothar. He assumes authority
over part of Clothar's realm and Clothar sends two other sons,
Charibert and Gunthram, against him. When they are ready to fight
Chramnus causes a report of Clothar's death to be circulated and
Charibert and Gunthram hasten off; Chramnus marches to Dijon where
he consults the Bible as to his future. King Clothar u meanwhile
fights the Saxons. 17. Chramnus joins Childebert in ;t
Paris. Childebert ravages Clothar's territory as far as Rheims. 18. Duke Austrapius takes refuge in St. Martin's church
in fear of Chramnus. Chramnus orders him to be starved in the
church. But he obtains drink miraculously and is saved. He later
become a priest. 19. Medard bishop of Soissons dies.]
20.
King Childebert fell ill and after being bedridden for a long
time died at Paris. He was buried in the church of the blessed
Vincent which he had built. King Clothar took his kingdom and
: treasures and sent into exile Vulthrogotha and her two daughters.
Chramnus presented himself before his father, but later he proved
disloyal. And when he saw he could not escape punishment he fled
to Brittany and there with his wife and daughters lived in concealment
with Chonoober count of the Bretons. And Wilichar, his fatherinlaw,
fled to the church of Saint Martin. Then because of Wilichar and
his wife the holy church was burned for the sins of the people
and the mockeries which occurred in it. This we relate not without
a heavy sigh. Moreover the city of Tours had been burned the year
before and all the churches built in it were deserted. Then by
order of king Clothar the church of the blessed Martin was roofed
with tin and restored in its former beauty. Then two hosts of
locusts appeared which passed through Auvergne and Limousin and,
they say, came to the plain of Romagnac where a battle took place
between them and there was great destruction. Now king Clothar
was raging against Chramnus and marched with army into Brittany
against him. Nor was Chramnus afraid to come out against his father.
And when both armies were gathered and encamped on the same plain
and Chramnus with the Bretons had marshaled his line against his
father, night fell and they refrained from fighting. During the
night Chonoober, count of the Bretons, said to Chramnus: "I
think it wrong for you to fight against your father; allow me
tonight to rush upon him and destroy him with all his army."
But Chramnus would not allow this to be done, being held back
I think by the power of God. When morning came they set their
armies in motion and hastened to the conflict. And king Clothar
was marching like a new David to fight against Absalom his son
crying aloud and saying: "Look down Lord, from heaven and
judge my cause since I suffer wicked outrage from my son; look
down, Lord, and judge justly, and give that judgment that thou
once gavest between Absalom and his father. ' When they were fighting
on equal terms the count of the Bretons fled and was slain. Then
Chramnus started in flight, having ships in readiness at the shore;
but in his wish to take his wife and daughters he was overwhelmed
by his father's soldiers and was captured and bound fast. This
news was taken to king Clothar and he gave orders to burn Chramnus
with fire together with his wife and daughters. They were shut
up in a hut belonging to a poor man and Chramnus was stretched
on a bench and strangled with a towel; and later the hut was burned
over them and he perished with his wife and daughters.
21.
In the fifty-first year of his reign king Clothar set out for
the door of the blessed Martin with many gifts and coming to the
tomb of the bishop just mentioned at Tours, and repeating all
the deeds he had perhaps done heedlessly, and praying with loud
groaning that the blessed confessor of God would obtain God's
forgiveness for his faults and by his intercession blot out what
he had done contrary to reason, he then returned, and in the fifty-first
year of his reign, while hunting in the forest of Cuise, he was
seized with a fever and returned thence to a villa in Compiègne
There he was painfully harassed by the fever and said: "Alas!
What do you think the king of heaven is like when he kills such
great kings in this way? " Laboring under this pain he breathed
his last, and his four sons carried him with great honor to Soissons
and buried him in the church of St. Medard. He died the next day
in the revolving year after Chramnus had been slain.
[22. The four sons of Clothar make "a lawful division"
of his kingdom To Charibert is assigned Paris for his capital,
to Gunthram, Orleans, to Chilperic, Soissons, to Sigibert, Rheims. 23. The Huns attack Sigibert and Chilperic takes the opportunity
to seize some of his cities. Sigibert recovers them.]
24.
When king Gunthram had taken his part of the realm like his brothers,
he removed the patrician Agricola and gave the office of patrician
to Celsus, a man of tall stature, strong shoulders, strong arms
and boastful words, ready in retort and skilled in the law. And
then such a greed for possessing came upon him that he often took
the property of the churches and made it his own. Once when he
heard a passage from the prophet Isaiah being read in the church,
which says: "Woe to those who join house to house and unite
field to field even to the boundaries of the place," he is
said to have exclaimed: " It is out of place to say; woe
to me and my sons." But he left a son who died without children
and left the greater part of his property to the churches which
his father had plundered.
25.
The good king Gunthram first took a concubine Veneranda, a slave
belonging to one of his people, by whom he had a son Gundobad.
Later he married Marcatrude, daughter of Magnar, and sent his
son Gundobad to Orleans. But after she had a son Marcatrude was
jealous, and proceeded to bring about Gundobad's death. She sent
poison, they say, and poisoned his drink. And upon his death,
by God's judgment she lost the son she had and incurred the hate
of the king, was dismissed by him, and died not long after. After
her he took Austerchild, also named Bobilla. : He had by her two
sons, of whom the older was called Clothar and the younger Chlodomer.
26.
Moreover king Charibert married Ingoberga, by whom he had a daughter
who afterwards married a husband in Kent and was taken there.
At that time Ingoberga had in her service two daughters of a certain
poor man, of whom the first was called Marcovefa, who wore the
robe of a nun, and the other was Merofled. The king was very much
in love with them. They were, as I have said, the daughters of
a worker in wool. Ingoberga was jealous that they were loved by
the king and secretly gave the father work to do, thinking that
when the king saw this he would dislike his daughters. While he
was working she called the king. He expected to see something
strange, but only saw this man at a distance weaving the king's
wool. Upon this he was angry and left Ingoberba and married Merofled.
He also had another, a daughter of a shepherd, named Theodogild,
by whom he is said to have had a son who when he came from the
womb was carried at once to the grave. In this king's time Leontius
gathered the bishops of his province at the city of Saintes and
deposed Emeri from the bishopric, saying that this honor had not
been given him in accordance with the canons. For he had had a
decree of king Clothar that he should be ordained without the
consent of the metropolitan who was not present. When he had been
expelled from his office they made choice of Heraclius, then a
priest of the church of Bordeaux, and they sent word of these
doings in their own handwriting by the priest just named to king
Charibert. He came to Tours and related to the blessed Eufronius
what had been done, begging him to consent to subscribe to this
choice. But the man of God flatly refused to do so. Now after
the priest had come to the gates of the city of Paris and approached
the king's presence he said: "Hail, glorious king. The apostolic
see sends to your eminence the most abundant greetings."
But the king replied: " You haven't been at Rome, have you,
to bring us the greeting of the pope?" "It is your father
Leontius" the priest went on, "who, together with the
bishops of his province, sends you greeting and informs you that
Cymulus-this was what they used to call Emeri as a child-has been
expelled from the episcopate because he neglected the sacred authority
of the canons and sought actively for the office of bishop in
the city of Saintes. And so they have sent you their choice in
order that his place may be filled, so that when men who violate
the canons are condemned according to rule, the authority of your
kingdom will be extended into distant ages." When he said
this the king gnashed his teeth and ordered him to be dragged
from his sight, and placed on a wagon covered with thorns and
thrust off into exile, saying: "Do you think that there is
no one left of the sons of king Clothar to uphold his father's
acts, since these men have cast out without our consent the bisho
whom he chose ? " And he at once sent men of religion and
restored the bishop to his place, sending also certain of his
officers of the treasury who exacted from bishop Leontius 1000
gold pieces and fined the other bishops up to the limit of their
power of payment And so the insult to the prince was avenged.
After this he married Marcovefa, sister of Merofled. For which
reason they were both excommunicated by the holy bishop Germanus.
But since the king did not wish to leave her, she was struck by
a judgment of God and died. Not long after the king himself died.
And after his death, Theodogild, one of his queens, sent messengers
to king Gunthram offering herself in marriage to him. To which
the king sent back this answer: "Let her not be slow to come
to me with her treasures. For I will take her and make her great
among the people, so that she will surely have greater honor with
me than with my brother who has just died." And she was glad
and gathered all together and set out to him. And the king seeing
this said: " It is better for these treasures to be in my
control than in the hands of this woman who has unworthily gone
to my brother's bed." Then he took away much and left little,
and sent her to a convent at Arles. But she took it very hard
to be subject to fasts and watches, and made proposals to a Goth
by secret messengers, .promising that if he would take her to
Spain and marry her she would leave the monastery with her treasures
and follow him willingly. This promise he made without hesitation,
but when she had got her things together and packed and was ready
to go from the convent, the diligence of the abbess frustrated
her purpose, and the wicked project was detected and orders were
given to beat t her severely and put her under guard. And she
continued in confinement to the end of her life on earth, consumed
with no slight passions.
27.
Now when king Sigibert saw that his brothers were taking wives
unworthy of them, and to their disgrace were actually marrying
slave women, he sent an embassy into Spain and with many gifts
asked for Brunhilda, daughter of king Athanagild. She was a maiden
beautiful in her person, lovely to look at, virtuous and wellbehaved,
with good sense and a pleasant address. Her father did not refuse,
but sent her to the king I have named with great treasures. And
the king collected his chief men, made ready a feast, and took
her as his wife amid great joy and mirth. And though she was a
follower of the Arian law she was converted by the preaching of
the bishops and the admonition of the king him self, and she confessed
the blessed Trinity in unity, and believed and was baptized. And
she still remains catholic in Christ's name.
28.
When Chilperic saw this, although he had already too many wives,
he asked for her sister Galsuenda, promising through his ambassadors
that he would abandon the others if he could only obtain a wife
worthy of himself and the daughter of a king. Her father accepted
these promises and sent his daughter with much wealth, as he had
done before. Now Galsuenda was older than Brunhilda. And coming
to king Chilperic she was received with great honor, and united
to him in marriage, and she was also greatly loved by him. For
she had brought great treasures. But because of his love of Fredegunda
whom he had had before, there arose a great scandal which divided
them. Galsuenda had already been converted to the catholic law
and baptized. And complaining to the king that she was continually
enduring outrages and had no honor with him, she asked to leave
the treasures which she had brought with her and be permitted
to go free to her native land. But he made ingenious pretenses
and calmed her with gentle words. At length he ordered her to
be strangled by a slave and found her dead on the bed. After he
death God caused a great miracle to appear. For the lighted lamp
which hung by a rope in front of her tomb broke the rope without
being touched by anyone and dashed on the pavement and the hard
pavement yielded under it and it went down as if into some soft
substance and was buried to the middle but not at all damaged.
Which seemed a great miracle to all who saw it. But when the king
had mourned her death a few days, he married Fredegunda again.
After this action his brothers thought that the queen mentioned
above had been killed at his command, and they tried to expel
him from the kingdom. Chilperic at that time had three sons by
his former wife Audovera, namely Theodobert, whom we have mentioned
above, Merovech and Clovis. But let us return to our task.
29.
The Huns were again endeavoring to make an entrance into the Gauls.
Sigibert marched against them with his army, leading a great number
of brave men. And when they were about to fight, the Huns, who
were versed in magic arts, caused false appearances of various
sorts to come before them and defeated them decisively. Sigibert's
army fled, but he himself was taken by the Huns and would have
remained a prisoner if he had not overcome by his skill in making
presents the men whom he could not conquer in battle. He was a
man of fine appearance and good address He gave gifts and entered
into an agreement with their king that all the days of their lives
they should fight no battles with one another. And this incident
is rightly believed to be more to his credit than otherwise. The
king of the Huns also gave many gifts to king Sigibert. He was
called Gaganus. All the kings of that people are called by this
name.
[30. King Sigibert attempts to take Arles from his brother
Gunthram but fails.]
31.
Now a great prodigy appeared in the Gauls at the town of Tauredunum,
situated on the river Rhone. After a sort of rumbling had continued
for more than sixty days, the mountain was finally torn away and
separated from another mountain near it, together with men, churches,
property and houses, and fell into the river, and the banks of
the river were blocked and the water flowed back. For that place
was shut in on either side by mountains and the torrent flowed
in a narrow way. It overflowed above and engulfed and destroyed
all that was on the bank. Then the gathered water burst its way
downstream and took men by surprise, as it had above, and caused
a loss of life, overturned houses, destroyed beasts of burden,
and overwhelmed with a sudden and violent flood all that was on
the banks as far as the city of Geneva. It is told by many that
the mass of water was so great that it went over the walls into
the city mentioned. And there is no doubt of this tale because
as we have said the Rhone flows in that region between mountains
that hem it in closely, and being so closely shut in, it has no
place to turn aside. It carried away the fragments of the mountain
that had fallen and thus caused it to disappear wholly. And after
this thirty monks came to the place where the town fell in ruins
and began to dig in the ground which remained when the mountain
had fallen, trying to find bronze and iron. And while engaged
in this they heard a rumbling of the mountain like the former
one. And while they were kept there by their greed the
part of the mountain which had not yet fallen on them and covered
and destroyed them and none of them was found. In like manner
too before the plague at Clermont great prodigies terrified that
region. For three or four great shining places frequently appeared
about the sun and the rustics used to call them suns, saying:
"Behold, three or four suns in the sky." Once on the
first of October the sun was so darkened that not a quarter of
it continued bright, but it looked hideous and discolored, about
like a sack. Moreover a star which certain call a comet, with
a ray like a sword, appeared over that country through a whole
year, and the sky seemed to be on fire and many other signs were
seen. In the church at Clermont while the morning watches were
being observed at a certain festival, a bird of the kind we call
lark entered, flapping its wings above the lights, and so swiftly
extinguished them all that one would think they had been taken
by the hand of a single man and plunged into water. The bird passed
under the veil into the sanctuary and attempted to put out the
light there but it was prevented from doing so by the doorkeepers
and killed. In the church of the blessed Andrew another bird did
the same with the lighted lamps. And presently the plague came,
and such a carnage of the people took place through the whole
district that the legions that fell could not be counted. For
when sepulchers and gravestones failed, ten or more would be buried
in a single trench. Three hundred dead bodies were counted one
Sunday in the church of the blessed Peter alone. Death was sudden.
A wound the shape of a serpent would appear on groin or armpit
and the man would be so overcome by the poison as to die on the
second or third day. Moreover the power of the poison rendered
the victim insensible. At that time Cato the priest died. For
when many had fled from the plague he never left the place, but
remained courageously burying the people and celebrating mass.
He was a priest of great kindliness and a warm friend of the poor.
And if he had some pride, thus virtue I think counterbalanced
it. But the bishop Cautinus, after running from place to place
in fear of this plague, returned to the city, caught it and died
on the day before Passion Sunday. At that very hour too, Tetradius
his cousin died. At that time Lyons, Bourges, Cahors, and Dijon
were seriously depopulated from this plague.
[32. The remarkable virtue of the priest Julian. 33. The good abbot and the warning he received to be more severe with
his monks ]
34. I will relate what happened at that time in a certain
monastery, but I do not wish to give the name of the monk, who
is still alive, for fear that when this account comes to him he
may become vainglorious and lose merit. A young man came to the
monastery and presented himself to the abbot with the proposal
to pass his life in God's service. The abbot made many objections,
explaining that the service there was hard, and he could never
accomplish what was required of him. But he promised that he would
call on the Lord's name and accomplish it all. And so he was admitted
by the abbot. After a few days during which he proved to all that
he was humble and holy, it happened that the monks threw out of
the granary about three chori of grain and left it to dry
in the sun and appointed this monk to guard it. And while the
others were taking refreshment and he was left to guard the grain,
the sky suddenly became overcast, and a heavy rain with roaring
wind came swiftly in the direction of the heap of grain. Upon
seeing it the monk knew not how to act or what to do. He thought
however that even if he called the rest considering the great
quantity of grain they would not be able to store it in the granary
before the rain, and so giving up everything else he devoted himself
to prayer, beseeching the Lord not to allow a drop of the rain
to fall on the wheat. And when he threw himself on the ground
and prayed the cloud was divided, and although there was a heavy
downpour all arond, if it is right to say so, it did not dampen
a single grain of the wheat. And when the other monks and the
abbot became aware of the coming storm they came quickly to take
the grain within, and saw this miracle, and looking for the man
in charge of the grain they found him close by stretched out on
the sand praying The abbot on seeing this prostrated himself close
to him, and when the rain had passed and the prayer was finished
he called to him to arise, and gave orders to seize him and punish
him with stripes, saying: "My son, you must grow in the fear
and service of God with humility, and not be puffed up with prodigies
and miracles." He ordered him to remain shut up in his cell
seven days, and to fast as if he were at fault, in order to keep
vainglory from forming an obstacle before him. At the present
time, as we learn from men of the faith, the same monk is so abstemious
that he eats no bread in the forty days of Lent and drinks only
a cup of barley-water every third day. And may the Lord with your
prayers deign to keep him as is pleasing to himself until his
life is ended.
[35. The priest Eufrasius and the archdeacon Avitus are
candidates for the bishopric of Auvergne. The former Gregory describes
in these words: "He was indeed a man of refined manners,
but his acts were not virtuous and he often made the barbarians
drunk and rarely helped the needy." 36. Nicetius succeeds
Sacerdos as bishop of Lyons. He is succeeded in turn by the wicked
Priscus. 37. Death of the holy Friard. 38. Leuva
and Leuvield, kings of Spain. The latter slew "all who had
been accustomed to kill the kings." 39. Palladius
and Parthenius, respectively count and bishop of Gévaudan,
quarrel. Palladius accuses the bishop of unnatural crime; he is
removed and Romanus becomes count.]
39.
... It happened that one day Palladius and Romanus met in Clermont,
and in their dispute about the office of count Palladius was told
that he was going to be put to death by king Sigibert. However
the story was false, and was ascertained to have been put in circulation
principally by Romanus. Then Palladius was terrified and reduced
to such despair that he threatened to kill himself with his own
hand. And although he was carefully watched by his mother and
his kinsmen, to prevent the deed which he had conceived in the
bitterness of his heart, he escaped from his mother's sight for
a short time and went into his chamber where he could be alone,
unsheathed his sword, and putting his feet on the crosshilt of
the sword he put its point at his breast and pushed on the sword
from above, and it entered at one of his breasts and came out
at the shoulderblade, and raising himself up a second time
he thrust himself in like manner in the other breast and fell
dead. I regard this deed with astonishment since it could not
have been done without the help of the devil. For the first wound
would have killed him if the devil had not supported him so that
he could accomplish his wicked purpose. His mother rushed in half
dead with alarm, and fell in a faint on the body of the son she
had lost, and the whole household uttered cries of lamentation.
Nevertheless he was carried to the monastery of Cournon and buried
there, but without being placed near the bodies of Christians
or receiving the solemn service of the mass. And this evidently
happened to him for nothing else than his insult to the bishop.
[40. Justin, a man of many vices, succeeds the emperor
Justinian. He associates with himself Tiberius "who was just,
charitable, a discerner of the right and winner of victories and
- a feature that surpasses all other excellences - a most orthodox
Christian.]
41.
Albin, king of the Lombards, who had married Chlotsinda, daughter
of king Clothar, abandoned his country and set out for t Italy
with all the Lombard people. They put their army in motion and
went with their wives and children, purposing to remain t there.
They entered the country and spent seven years chiefly in wandering
through it, despoiling the churches, killing the bishops, and
bringing the land under their control. When his wife Chlotsinda
died, Albin married another wife whose father he had killed :.
a short time before. For this reason the woman always hated her
husband and awaited an opportunity to avenge the wrong done her
father, and so it happened that she fell in love with one of the
household slaves and poisoned her husband. When he died she went
off with the slave but they were overtaken and put to death together.
Then the Lombards chose another king over them.
42.
Eunius, who was also named Mummulus, was made patrician by king
Gunthram. I think that certain details should be given as to the
beginning of his military service. He was a son of Peonius and
native of the city of Auxerre. Peonius governed this town as count.
And when he had sent gifts to the king by his son to secure reappointment,
the son gave his father's presents and asked for his father's
office, and took his place when he should have helped him. From
this start he gradually rose and attained a greater prominence.
And upon the invasion of the Gauls by the Lombards the patrician
Amatus, who had lately succeeded Celsus, went against them and
engaged in battle, but was defeated and slain. And it is said
that the slaughter of the Burgundians by the Lombards was so great
on that occasion that the slain could not be counted. And the
Lombards loaded with plunder departed again for Italy. And upon
their departure Eunius, also named Murmmulus, was summoned by
the king and raised to the high office of patrician. When the
Lombards made a second inroad into the Gauls and came as far as Mustiœ Calmes near the city of Embrun, Mummulus set
his army in motion and came to that place with the Burgundians.
He surrounded the Lombards with his army and made an abattis and
attacked them in pathless woods, and killing many took a number
of captives whom he sent to the king. The king ordered them to
be kept under guard in various places through the country, but
a few in one way or another escaped and took the news to their
native land. There were present in this battle Salonius and Sagittarius,
brothers and.bishops, who armed themselves-not 'with the cross
of heaven but with the worldly helmet and what is worse, are reported
to have killed many with their own hands. This was Mummulus' first
victory. Then the Saxons, who had entered Italy with the Lombards,
made a second expedition into the Gauls, and pitched camp in the
territory of Riez, that is, near the village of Estoublon, scattering
from there among the villages belonging to neighboring cities,
taking booty, leading off captives and laying all waste. When
Mummolus learned of this he set his army in motion and attacked
them, killing many thousands, and he did not cease to cut them
down until evening when night made an end. For he had taken them
off their guard when they expected nothing of what happened. In
the morning the Saxons marshaled their army and made ready for
battle, but messengers passed from one army to the other and they
made peace. They gave presents to Mummolus, and surrendered all
the plunder of the region with the captives, and departed after
taking oath that they would return to the Gauls in obedience to
the kings and as allies to the Franks. And so the Saxons returned
to Italy, and taking their wives and little ones and all their
possessions undertook the return journey into the Gauls with the
intention of presenting themselves to king Sigibert and establishing
themselves again in the district which they had left. They formed
two wedges [cunios] as they call them; and one came by
way of Nice and the other by Embrun, keeping in fact to the road
they had come the previous year, and the two divisions united
the territory of Avignon. It was then harvest time, and that country
had its crops chiefly in the open fields and the inhabitants had
not stored any of them. When the Saxons came they divided the
crops among them and gathered and threshed the grain and used
it, leaving nothing to those who had done the work. But after
the harvest had been used up and they came to the shore of the
river Rhone in order to cross the torrent and present themselves
in the kingdom of king Sigibrt, Mummolus met them and said: "You
shall not cross this torrent. Behold, you have devastated the
land of my lord the king, you have gathered the crops, plundered
the herds, burned the houses, cut down the olive groves and vineyards.
You shall not go up unless you first satisfy those whom you have
left in want; otherwise you shall not escape my hands, but I shall
draw my sword against you and your wives and little ones and avenge
the wrong done to my lord king Gunthram." Then they were
very much afraid and gave many thousand pieces of coined gold
as a ransom, and were allowed to cross, and thus they came to
Clermont. It was then springtime. They brought there pieces of
bronze engraved like gold, and any one seeing them would have
no doubt that it was gold tested and weighed for it was colored
by some device or other. And a good many were deceived by the
false appearance and gave gold and received bronze and became
poor. And they went on to king Sigibert and ere settled in the
land they had left.
[43. Albinus, governor of Provence, seizes archdeacon Virgilius
on Christmas day in the church for failing to punish his men;
Albinus is fined. 44. Three Lombard chiefs invade Gaul
but are defeated and driven back into Italy by Mummolus. 45.
Mummolus recovers Tours and Poitiers for Sigibert from Chilperic.]
46.
As I am about to speak of the death of Andarchius, it seems best
to tell first of his birth and native place. He was a slave of
the senator Felix as they say, and being assigned to attend is
young master he entered with him upon the study of letters and
became distinguished for his learning. For he was fully instructed
in the works of Virgil, the books of the Theodosian law, and the
art of calculation. Being puffed up with such knowledge he began
to hold his masters in contempt, and devoted himself to the service
of duke Lupus when he went to the city of Marseille by order of
king Sigibert. When Lupus left Marseilles he told Andarchius to
go with him and secured for him the favor of king Sigibert and
put him at his service. And Sigibert sent him to various places
and gave him an opportunity for military service Being held in
a sort of honor because of this he came to Clermont and there
entered into friendship with Ursus, a citizen of the city Then
being of an ambitious temper he wished to be betrothed to Ursus'
daughter, and concealed a coat of mail, as they tell, in a chest
in which documents used to be kept, and said to Ursus' wife: "I
give in your care a multitude of gold pieces, more than sixteen
thousand, which I have placed in this chest, and it shall be yours
if you will cause your daughter to be betrothed to me." "To
what do you not drive the hearts of men, accursed greed for gold?
The woman believed him without reserve and in her husband's absence
agreed to betroth the girl to him. He went back to the king and
brought an order to the judge of the place commanding him to marry
this girl, saying: "I paid the earnest money at the betrothal."
But Ursus denied it saying: "I do not know who you are and
I have none of your property." When the quarrel continued
and grew hotter Andarchius had Ursus summoned to the presence
of the king. And coming to the village of Braine he found another
man named Ursus whom he caused to be taken secretly to the altar
and to swear and say: "By this holy place and the relics
of the blessed martyrs I will not delay in paying you the sixteen
thousand solidi, since I am not to give my daughter in
marriage to you." Now witnesses were standing in the sanctuary
listening secretly to what was said but not seeing the person
who spoke. Then Andarchius soothed Ursus with gentle words and
caused him to return to his native place without seeing the king
After this he made an oath and when Ursus went away he produced
before the king a document containing the oath and said: ''Such
and such is the writing I have from Ursus, and therefore I request
an order from your glory that he give his daughter to me in marriage.
Otherwise let me have authority to take his possessions until
I receive sixteen thousand solidi and am satisfied in this
case " Then he received the order and returned to Clermont
and showed the judge the king's order. Ursus retired into the
territory of Velay. And when his property was turned over to Andarchius
he also went to Velay, and going into one of Ursus' houses he
bade them prepare supper for him and heat water for bathing. And
when the slaves of the household did not obey their new master,
he beat some with clubs, others with switches, and struck some
on head, drawing blood. The whole household was in confusion but
the supper was prepared; he bathed in hot water, became drunk
with wine and stretched himself on his couch. He had only seven
slaves with him. And when they were sound asleep, weighed down
by drowsiness not less than by wine, the household was gathered
together, and Ursus closed the doors of the house which were made
of wooden boards. He took the keys and tore down the stacks of
grain near by and heaped piles of the grain which was then in
the sheaf around and above the house until it was seen that the
house was entirely covered. Then he set fire to in different places
and when the burning timbers of the building were falling on the
luckless ones they awoke and began to shout but there was no one
to listen to them and the whole house was burned and the fire
consumed all alike. Ursus fled in fear to the church of St. Julian,
and after making presents to the king he received again a good
title to his property.
[47. Civil war between Chilperic and Sigibert " There
was at that time a worse outcry among the churches than in the
time of Diocletian's persecution." 48. The wickedness
of the people of Gaul as compared to earlier times; the plundering
of the monastery of Latta 49. The civil war is continued.
Sigibert forces Chilperic to restore his cities. 50. Chilperic
shuts himself up in Tournai.]
51.
In that year lightning was seen to traverse the sky as once we
saw before the death of Clothar. Now Sigibert took the cities
this side of Paris and marched as far as Rouen, wishing to destroy
these same cities with his army. But he was prevented from doing
so by his own people. He returned thence and entered Paris. And
there Brunhilda came to him with her children. Then the Franks
who had once looked to the older Childebert, sent an embassy to
Sigibert that if he would come to them they would abandon Chilperic
and make him king over them. On hearing this he sent men to besiege
his brother in the city mentioned above, and he himself purposed
to hasten thither. And, the holy bishop Germanus said to him,
"If you go and do not purpose to kill your brother you shall
return alive and victorious; but if you have another purpose in
mind you shall die. For thus said the Lord through Solomon: 'You
who prepare a pit for your brother shall fall into it.' But because
of his wickedness he failed to pay heed. And when he came to the
village named Vitry, all the army was gathered about him, and
they placed him on a shield and made him king over them. Then
two slaves who had been placed under a charm by Queen Fredegunda,
carrying strong knives with poisoned blades - of the sort commonly
called scramasaxi - approached him on some pretext and
stabbed him one on each side. He cried aloud and fell and died
in a short time. At the same time Charigysel, his chamberlain,
was slain and Sigila who came from the land of the Goths was seriously
wounded. He was afterwards seized by King Chilperic and met a
cruel death, every joint being burned with white-hot irons and
his limbs being torn one from the other. Charigysel was both fickle
and avaricious. He had risen from a lowly place and become great
with the king by flattery. He was a man who grasped other men's
property, and was a breaker of wills, and the end of his life
was such that he did not succeed in making his own will when death
threatened, he who had so often destroyed the wills of others.
Chilperic was in suspense and did not know whether he should escape
or perish, when messengers came to him to tell of his brother's
death. Then he left Tournai with his wife and children and clothed
Sigibert and buried him in the village of Lambres. Whence he was
later transferred to Soissons to the church of the holy Medard
which he had built, and was buried there by the side of his father
Clothar. He died in the fourteenth year of his reign, the fortieth
of his life. From the death of Theodobert the elder to that of
Sigibert twenty-nine years are included, and there were eighteen
days between his death and that of his nephew Theodobert. Upon
the death of Sigibert, Childebert his son reigned in his place.
From the beginning to the flood there were 2242 years; from the
flood to Abraham 942 years; from Abraham to the going out of the
children of Israel from Egypt 462 years; from the going of the
children of Israel from Egypt to the building of the temple of
Solomon 480 years; from the building of the temple to its desolation
and the migration to Babylon 390 years; from the migration
to passion of the Lord 668 years; from the passion of the Lord
to the death of St. Martin 412 yers; from the death of St. Martin
to the death of King Clovis 112 years; from the death
of King Clovis to the death of Theodobert 37 years; from
the death of Theodobert to the death of Sigibert 29 years.
Which make a total of 5774 years. [note: =590AD]
HERE ENDS THE FOURTH BOOK.
BOOK V
HERE BEGIN THE CHAPTERS OF THE FIFTH BOOK
1. The rule of the younger Childebert; his mother.
2. Merovech marries Brunhilda.
3. War with Chilperic; Rauching's wickedness.
4. Roccolenus comes to Tours.
5. The bishops of Langres.
6. Leonastis, archdeacon of Bourges.
7. The recluse Senoch.
8. The holy Germanus, bishop of Paris.
9. The recluse Caluppa.
10. The recluse Patroclus.
11. Conversion of Jews by bishop Avitus.
12. The abbot Brachio.
13. Mummulus devastates Limoges.
14. Merovech after receiving the tonsure flees to St. Martin's
church.
15. War between the Saxons and Suevi.
16. Death of Macliavus.
17. The uncertainty about Easter; the church at Chinon; how king
Gunthram killed Magnachar's sons and lost his own and then allied
himself with Childebert.
18. Bishop Prætextatus and Merovech's death.
19. Tiberius's charities.
20. Bishops Salunius and Sagittarius.
21. The Breton Winnoc.
22. Death of Samson, Chilperic's son.
23. Prodigies that appeared.
24. Gunthram Boso takes his daughters from the church of the holy
Hilarius and Chilperic attacks Poitiers.
25. Death of Dacco and of Dracolinus.
26. The army marches against the Bretons.
27. Salunius and Sagittarius are degraded.
28. Chilperic's taxes.
29. The ravaging of Brittany.
30. The rule of Tiberius.
31. The attacks of the Bretons
32. Sacrilege done in the church of St. Denis because of a
woman.
33. Prodigies.
34. Dysentery and the death of Chilperic's sons
35. Queen Austrechild.
36. Bishop Eraclius and Count Nanthinus.
37. Martin, bishop of Galicia.
38. Persecution of the Christians in the Spains.
39. Clovis's death.
40. Bishops Elafius and Eunius.
41. Legates from Galicia and prodigies.
42. Maurilio, bishop of Cahors.
43. Dispute with a heretic.
44. Chilperic's writings.
45. Death of bishop Agricola.
46. Death of bishop Dalmatius.
47. Eunomius becomes count.
48. Leudast's wickedness.
49. The plots he formed against us and how he was himself brought
low
50. Prediction of the blessed Salvius about Chilperic.
HERE END THE CHAPTERS
-----
HERE BEGINS THE FIFTH BOOK WITH HAPPY AUSPICES. AMEN
I am weary of relating the details of the civil wars that mightily
plague the nation and kingdom of the Franks; and the worst of
it is that we see in them the beginning of that time of woe which
the Lord foretold: "Father shall rise against son, son against
father, brother against brother, kinsman against kinsman."
They should have been deterred by the examples of former kings
who slain by their enemies as soon as they were divided. How often
has the very city of cities, the great capital of the whole earth,
been laid low by civil war and again, when it ceased, has risen
as if from the ground! Would that you too, O kings, were engaged
in battles like those in which your fathers struggled, that the
heathen terrified by your union might be crushed by your strength
! Remember how Clovis won your great victories, how he slew opposing
kings, crushed wicked peoples and subdued their lands, and left
to you complete and unchallenged dominion over them! And when
he did this he had neither silver nor gold such as you now have
in your treasuries. What is your object ? What do you seek after?'
What have you not in plenty? In your homes there are luxuries
in abundance, in your storehouses wine, grain and oil abound,
gold and silver are piled up in your treasuries. One thing you
lack: without peace you have not the grace of God. Why does one
take from another? Why does one desire what another has? I beg
of you, beware of this saying of the apostle: "But if ye
bite and devour one another, take heed that ye be not consumed
one of another." ~ Examine carefully the books of the ancients
and you will see what civil wars beget. Read what Orosius writes
of the Carthaginians, who says that after seven hundred years
their city and country were ruined and adds: "What preserved
this city so long? Union. What destroyed it after such a period?
Disunion." Beware of disunion, beware of civil wars which
destroy you and your people. What else is to be expected but that
your army will fall and that you will be left without strength
and be crushed and ruined by hostile peoples. And, king, if civil
war gives you pleasure, govern that impulse which the apostle
says is urgent within man, let the spirit struggle against the
flesh and the vices fall before the virtues; and be free and serve
your chief who is Christ, you who were once a fettered slave of
the root of evil.
[1. Sigibert's son, Childebert, not yet five years old,
is made king. Chilperic seizes Brunhilda and keeps her in exile
at Rouen.]
2.
Chilperic sent his son Merovech to Poitiers with an army. But
he disobeyed his father's orders and came to Tours and spent there
the holy days of Easter. His army did great damage to that district.
Merovech himself in pretense that he wanted to go to see his mother
went to Rouen and there met queen Brunhilda and married her. Upon
news of this Chilperic became very bitter because Merovech had
married his uncle's widow contrary to divine law and the canons,
and quicker than speech he hastened to the above mentioned city.
But when they learned that he was determined to separate them
they took refuge in the church of St. Martin that is built of
boards upon the wall of the city. But when the king on his arrival
strove to entice them thence by many artifices and they refused
to trust him, thinking that he was acting treacherously, he took
oath to them, saying: "If it was the will of God, he himself
would not attempt to separate them." They accepted this oath
and came out of the church and Chilperic kissed them and gave
them a fitting welcome and feasted with them. But after a few
days he returned to Soissons, taking Merovech with him.
[3. Godin makes an attack on Chilperic's territory but
is defeated. Chilperic suspects Merovech of being involved in
the attack. Godin's wife after his death marries a notorious character,
Rauching.]
3. Godins's wife married Rauching, a man full of every
vanity, swollen with haughtiness, wanton pride, who treated those
under him in such a way that one could not perceive that he had
any human feeling in him, and he vented his rage on his own people
beyond the limits of human wickedness and folly and committed
unspeakable wrongs. For whenever a slave held a candle for him
at dinner, as the custom is, he would make him bare his legs and
hold the candle against them until it went out; when it was lighted
he would do the same thing again until the legs of the slave who
held the candle were burned all over. And if he uttered a cry
or tried to move from that place to another a naked sword at once
threatened him, and when he wept Rauching could scarcely contain
himself for delight. Certain ones tell the story that two of his
slaves at that time loved one another, namely, a man and a maid
- a thing that often happens. And when this love had lasted a
space of two years or more, they were united together and took
refuge in the church. When Rauching found it out he went to the
bishop of the place and demanded that his slaves be returned to
him at once, and said they would not be punished. Then the bishop
said to him: "You know what respect should I be paid to the
churches of God; you cannot take them unless you give a pledge
of their permanent union, and likewise proclaim that they shall
remain free from every bodily punishment." When he had continued
silent for a long time in doubtful thought, he finally turned
to the bishop and placed his hands on the altar and swore, saying:
"They shall never be parted by me but I will rather cause
them to continue in this union permanently, because although it
is annoying to me that this was done without my consent, still
I welcome this feature of it, that he has not married a maid belonging
to another nor she another's slave." The bishop in a simplehearted
say believed the crafty fellow's promise and restored the slaves
under the promise that they would not be punished. Rauching took
them and thanking the bishop went home. He at once directed a
tree to be cut down and the trunk cut off close to the ranches
and split with wedges and hollowed out. He ordered the earth to
be dug to a depth of three or four feet and half the trunk put
in the trench. Then he placed the maid there as if she were dead
and ordered them to throw the man in on top. And he put the covering
on and filled the trench and buried them alive, saying: "I
have not broken my oath that they should never be separated."
When this was reported to the bishop he ran swiftly, and fiercely
rebuking the man he finally succeeded in having them uncovered.
However it was only the man who was alive when dragged out; he
found the girl suffocated. In such actions Rauching showed himself
very wicked, having no other aptitude except in loud laughter
and trickery and every perversity. Therefore he justly met a I
fitting death since he so behaved himself when he enjoyed this
y life; but I shall tell of this later.
4.
In these days Roccolenus being sent by Chilperic came to Tours
with great boasting and pitching camp beyond the Loire he sent
messengers to us that we ought to drag from the holy church Gunthram,
who was at that time wanted for the death of Theodobert; if we
would not do it he would give orders to burn the city with fire
and all its suburbs. On hearing this we sent messengers to him
saying that what he asked to have done had not been done from
ancient time; moreover the holy church could not now be violated;
if it should be, it would not be well for him or for the king
who had given this command; let him rather stand in awe of the
holiness of the bishop whose power only the day before had given
strength to paralytic limbs. But he had no fear of such words
and while he was dwelling in a house belonging to the church beyond
the river Loire he tore down the house itself which had been built
with nails. The people of Mans who had come on that occasion with
him carried the nails off, filling their bags, and they destroyed
the grain and laid everything waste. But while Roccolenus was
engaged on this he was struck by God, and becoming saffron color
from the royal disease he sent harsh commands saying: "Unless
you cast duke Gunthram out of the church today I will destroy
every green thing around the city so that the country will be
ready for the plow. [note: Cf. ad aratrum reducere,
to ravage thoroughly.] Meantime the sacred day of Epiphany
came and he began to be in greater and greater torture. Then after
taking counsel with his people he crossed the river and approached
the city. And when [the clergy] were hastening from the cathedral
to the holy church singing psalms, he rode on horseback behind
the cross, preceded by his standards. But when he entered the
holy church his rage and threats cooled and going back to the
cathedral he could take no food on that day. Then being very short
of breath he departed for Poitiers. Now these were the days of
l holy Lent during which he often ate young rabbits. And after
setting for the first of March the actions by which he meant to
ruin and fine the citizens of Poitiers, he rendered up his life
on the preceding day; and so his pride and insolence ceased.
5.
At that time Felix bishop of Nantes wrote me a letter full of
insults writing also that my brother had been slain because he
had killed a bishop, being himself greedy for the bishopric. But
the reason Felix wrote this was because he wanted an estate belonging
to the church. And when I would not give it he was full of rage
and vented on me, as I have said, a thousand insults. I finally
replied to him: "Remember the words of the prophet 'Woe unto
them that join house to house, that lay field to field! They are
not going to inhabit the earth alone, are they? ' I wish you had
been bishop of Marseilles ! For ships would never have brought
oil or other goods there, but only paper that you might have greater
opportunity for writing to defame honest men. It is the scarcity
of paper that sets a limit to your wordiness." He was a man
of unlimited greed and boastfulness. Now I shall pass over these
matters, not to appear like him, and merely tell how my brother
passed from the light of day and how swift a vengeance the Lord
visited upon his assassin. The blessed Tetricus [note: Great uncle to Gregory on his mother's side], bishop of the
church of Langres, who was already growing old, expelled the deacon
Lampadio from his place as procurator, and my brother in his desire
to aid the poor men whom Lampadio had wickedly despoiled, joined
in bringing about his humiliation and thus incurred his hatred.
Meantime the blessed Tetricus had an apoplectic stroke. And when
the poultices of the doctors did him no good, au the clergy were
disquieted, and seeing they were bereft of their shepherd they
asked for Monderic. The king granted their request and he was
given the tonsure and ordained bishop with the understanding that
while the blessed Tetricus lived he should govern the town of
Tonnerre as archpriest and dwell there, and when his predecessor
died he should succeed him. But while he lived in the town he
incurred the king's anger. For it was charged against him that
he had furnished supplies and made gifts to king Sigibert when
he was marching against his brother Gunthram. And so he was dragged
from the town and thrust off into exile on the bank of the Rhone
in a certain tower that was very small and had lost its roof.
Here he lived for nearly two years to his great hurt, and then
through the intercession of the blessed bishop Nicetius he returned
to Lyons and dwelt with him for two months. But since he could
not prevail on the king to restore him to the place from which
he had been expelled he fled in the night and passed over to Sigibert's
kingdom and was made bishop of the village of Arisitum with fifteen
parishes more or less under him. These the Goths had held at first,
and now Dalmatius, bishop of Rodez, judges them. When he went
away the people of Langres again requested as bishop, Silvester,
a kinsman of ours and of the blessed Tetricus. Now they asked
for him at the instigation of my brother Meantime the blessed
Tetricus passed away and Silvester received the tonsure and was
ordained priest and took the whole authority over the property
of the church. And he made preparations to go and receive the
blessing of the bishops at Lyons. While this was going on he was
stricken by an attack of epilepsy, having been long a victim of
the disease, and being more cruelly bereft of his senses than
before he kept continually uttering a moaning cry for two days
and on the third day breathed his last. After this Lampadius who
had lost his position and his means as is described above, united
with Silvester's son in hatred of Peter the deacon, plotting and
asserting that his father had been killed by Peter's evil arts.
Now the son being young and lightminded was aroused against
him, accusing him in public of murder. Upon hearing this Peter
carried his case before the holy bishop Nicetius, my mother's
uncle, and went to Lyons and there in the presence of bishop Siagrius
and many other bishops as well as secular princes he cleared himself
by oath of ever having had any part in Silvester's death. But
two years later, being urged to it again by Lampadius, Silvester's
son followed Peter the deacon on the road and killed him with
a lance wound. When the deed was done Peter was taken from that
place and carried to the town of Dijon and buried beside the holy
Gregory, our greatgrandfather. But Silvester's son fled
and passed over to king Chilperic, leaving his property to the
treasury of king Gunthram. And when he was wandering through distant
parts because of the crime he had committed, and there was no
safe place for him to dwell in, at length, I suppose, innocent
blood called upon the divine power against him and when he was
traveling in a certain place he drew his sword and slew a man
who had done him no harm. And the man's kinsmen, filled with grief
at the death of their relative, roused the people, and drawing
their swords they cut him in pieces and scattered him limb by
limb. Such a fate did the wretch meet by God's just judgment,
so that he who slew the innocent kinsman should not himself liv
longer in guilt. Now this happened to him in the third year.
After Silvester's death the people of Langres again demanded a
bishop, and received Pappolus who had once been archdeacon at
Autun. According to report he did many wicked deeds, which are
omitted by us that we should not seem to be disparagers of our
brethren. However, I shall not fail to mention what this end was.
In the eighth year of his episcopate, while he was making the
round of the parishes and domains of the church, one night as
he slept the blessed Tetricus appeared to him with threatening
face and said:: "What are you doing here, Pappolus? Why do
you pollute my .see? Why do you invade my church? Why do you so
scatter the flock that was put in my charge? Yield your place,
leave the see, go far from this territory." And so speaking
he struck the rod he had in his hand sharply against Pappolus'
breast. Upon this Pappolus woke up and while he was thinking what
this meant a sharp pang darted in that place and he was tortured
with the keenest pain. He loathed food and drink and awaited the
approach of death. Why more? He died on the third day with a rush
of blood from the mouth. Then he was carried forth and buried
at Langres. In his place the abbot Mummolus, called also Bonus,
was made bishop. To him many give great praise: that he is chaste,
sober, moderate, very ready for every goodness, a friend of justice
and a zealous lover of charity. When he took the bishopric he
perceived that Lampadius had taken much of the church property
by fraud, and by spoiling the poor had gathered lands, vineyards
and slaves, and he ordered him to be stripped of all and driven
out from his presence. He now lives in the greatest want and gets
his living by his own hands. Let this be enough on these.
6.
In the same year as that mentioned above, that is, the year in
which Sigibert died and Childebert his son began to reign, many
miracles were done at the tomb of the blessed Martin which I have
described in the books I have attempted to compose about these
miracles. And though my speech is unpolished I have still not
allowed the things that I saw with my own eyes or learned from
trustworthy persons to pass unknown. Here I shall relate merely
what happens to the heedless who after a miracle from heaven have
sought for earthly cures, because his power is shown in the punishment
of fools just as much as in the gracious working of cures. Leonastis,
archdeacon of Bourges, lost his sight through cataracts that grew
over his eyes. And when he altogether failed to recover it by
going around among many physicians, he came to the church of St.
Martin and remaining here for two or three months and fasting
continuously he prayed to recover his sight. And when the festival
came his eyes brightened and he began to see. He returned home
and summoned a certain Jew and applied cupping glasses to his
shoulders by the help of which he was to increase his eyesight.
But as the blood flowed his blindness revived again. When this
happened he again returned to the holy temple. And remaining there
again a long time he did not succeed in recovering t his sight.
Which I think was refused because of his sin, according to the
words of the Lord: "For whosoever hath, to him shall be given,
and he shall have abundance; but whosoever hath not, from him
shall be taken away even that which he hath." "Behold
thou art made whole; sin no more lest a worse thing befall thee."
For he would have continued in health if he had not brought in
the Jew in addition to the divine miracle. For such is the warning
and reproof of the apostle saying: "Be not yoked with unbelievers.
For what fellowship have righteousness and iniquity? Or what communion
hath light with darkness? And what concord hath Christ with Belial?
Or what portion hath a believer with an unbeliever? And what agreement
hath a temple of God with idols ? For you are a temple of the
living God. Therefore come ye out from among them and be ye separate,
saith the Lord." Therefore let this case teach every Christian
that when he has merit to receive heavenly medicine he should
not seek after earthly help
[7. Death of the priest Senoch, one "of the tribe
of Theifali." 8. Germanus, bishop of Paris, dies.
As he is taken to be buried his body bears heavily down on the
street when the prisoners raise a cry and when they are released
it is easily taken up again." 9. The recluse Caluppa
dies. 10. The recluse Patroclus dies. He was very abstemious
and "always wore a hair shirt next his body." "His
eyes never grew dim."]
11.
And since our God always deigns to give glory to his bishops,
I shall relate what happened to the Jews in Clermont this year.
Although the blessed bishop Avitus often urged them to put aside
the veil of the Mosaic law and interpret the Scriptures in their
spiritual sense, and with pure hearts contemplate in the sacred
writings Christ, son of the living God, promised on the authority
of prophets and kings, there remained in their hearts, I will
not now call it the veil which dimmed the light for Moses face,
but a wall. The bishop prayed also that they should be converted
to the Lord and that the veil of the letter should be torn from
them, and one of them asked to be baptized on holy Easter, and
being born again in God by the sacrament of baptism, in his white
garments he joined the whiteclad procession with the others.
When the people were going in through the gate of the city one
of the Jews, urged to it by the devil, poured stinking oil on
the head of the converted Jew. And when all the people, horrified
at this, wished to stone him, the bishop would not allow it. But
on the blessed day on which the Lord ascends to heaven in glory
after the redemption of man, when the bishop was walking in procession
from the cathedral to the church singing psalms, a multitude of
those who followed rushed upon the synagogue of the Jews and destroying
it from the foundations they leveled it to the ground. On another
day the bishop sent messengers to them saying: "I do not
compel you by force to confess the Son of God, but nevertheless
I preach him and I offer to your hearts the salt of wisdom. I
am the shepherd put in charge of the Lord's sheep, and as regards
you, the true Shepherd who suffered for us said that he had other
sheep which are not in his sheepfold but which should be brought
in, so that there may be one flock and one shepherd. And therefore
if you are willing to believe as I, be one flock with me as your
guardian; but if not, depart from the place." Now they continued
a long time in turmoil and doubt and on the third day because
of the prayers of the bishop, as I suppose, they met together
and sent word to him saying; "We believe in Jesus, son of
the living God, promised to us by the words of the prophets, and
therefore we ask that we be purified by baptism and remain no
longer in this guilt." The bishop was rejoiced at the news
and keeping watch through the night of holy pentecost went out
to the baptistery beyond the walls and there the whole multitude
prostrated themselves before I him and begged for baptism. And
he wept for joy, and cleansing all with water he anointed them
with ointment and gathered them in i: the bosom of the mother
church. Candles were lit, lamps burned brightly, the whole city
was whitened with the white throng and the joy was as great as
once Jerusalem saw when the holy spirit ! descended on the apostles.
The baptized were more than fivc hundred. But those who refused
baptism left that city and returned I turned to Marseilles.¶
[12. The abbot Brachio, a Thuringian and formerly a hunter
dies. 13. Great battle between Chilperic's duke, Desiderius,
and Gunthram's patrician, Mummolus. Desiderius is defeated.]¶
14.
After this Merovech, who was kept in custody by his father received
the tonsure, and changing his garments for those which it is customary
for the clergy to wear he was ordained priest and sent to the
monastery at Mans called Anninsola [Saint-Calais] to be instructed
in the duties of priests. Hearing this Gunthram Boso who was then
living in the church of St. Martin, as we have stated sent the
subdeacon Rigulf to advise him secretly to take refuge in the
church of St. Martin. And when Merovech was on his way, Galen
his slave went to meet him from the other side. And since his
escort was not a strong one he was rescued by Galen on the way,
and covering his head and putting on secular clothes he took refuge
in the temple of the blessed Martin. We were celebrating mass
in the holy church when he entered, finding the door open. After
the mass he asked us to give him the consecrated bread. Now there
was with us at that time Ragnemodus, bishop of the see of Paris,
who had succeeded the holy Germanus; and when we refused, Merovech
began to raise a disturbance and to say that we did not rightly
suspend him from the communion without the assent of our brethren.
When he said this we examined the case in the light of canon law,
and with the consent of the brother who was present he received
the consecrated bread from us. I was afraid that if I suspended
one from communion I would become a slayer of many. For he threatened
to kill some of our people if he did not receive the communion
from us. The country of ours has sustained many disasters on this
account. In these days Nicetius, my niece's husband, went with
our deacon to king Chilperic on business of his own, and he told
the king of Merovech's flight On seeing them queen Fredegunda
said: "They are spies and have come to learn what the king
is doing, in order to know what to report to Merovech." And
she at once ordered them to be spoiled and thrust off into exile,
from which they were released in the seventh month. Now Chilperic
sent messengers to us saying: "Cast that apostate out of
the church. If you don't I will burn that whole country with fire."
And when we wrote back that it was impossible that what had not
happened in the time of the heretics should now happen in Christian
times, he set his army in motion and sent it toward this country.
In the second year of king Childebert, when Merovech saw that
his father was set in this purpose, he proposed to take with him
duke Gunthram and go to Brunhilda, saying: "Far be it from
me that the church of the master Martin should submit to outrage
on my account, or his country be put into captivity for me."
And going into the church and keeping watch he offered the things
he had with him on the tomb of the blessed Martin, praying to
the saint to help him and to grant him his favor so that he could
take the kingdom. At that time count Leudast after setting many
traps for him out of love for Fredegunda, at last craftily entrapped
his slaves who had gone out into the country and slew them with
the sword, and he desired to slay Merovech himself if he could
find him in a suitable place. But Merovech followed Gunthram's
advice and, desiring to avenge himself, he ordered Marileif the
chief physician to be seized as he was returning from the king's
presence, and after beating him most cruelly he took away the
gold and silver and other valuables which he had with him and
left him naked, and would have killed him if he had not escaped
from the hands of those who were beating him and taken refuge
in the church. And later we clothed him and having obtained his
life sent him back to Poitiers. Now Merovech charged many crimes
to his father and stepmother. But although they were partly true
it was not acceptable to God I suppose that they should be made
known through a son. This I learned to be so later on. For one
day I was invited to dine with him and when we were sitting together
he begged urgently that something be read for the instruction
of his soul. So I opened the book of Solomon and took the first
verse that came which contained the following: " The eye
of him who looketh at his father askance, the ravens of the valleys
shall pick it out." Although he did not understand it, I
believed that this verse had been given by the Lord. Then Gunthram
sent a slave to a certain woman known to him from the time of
king Charibert, who had a familiar spirit, in order that she should
relate what was to happen. He asserted besides that she had foretold
to him the time, not only the year but also the day and hour,
at which king Charibert was to die. And she sent back this answer
by the slaves: " King Chilperic will die this year and king
Merovech will exclude his brothers and take the whole kingdom.
And you shall hold the office of duke over all his kingdom for
five years. But in the sixth year you shall win the honor of the
bishop's office, with the consent of the people, in a city which
lies on the river Loire on its right bank, and you shall pass
from this world old and full of days. " And when the slaves
had come back and reported this to their master he was at once
filled with vanity as if he were already sitting In the chair
of the church of Tours, and he reported the words to me. But I
laughed at his folly and said: "It is from God that this
should be sought; what the devil promises is not to be believed.
He went off in confusion and I had a hearty laugh at the man who
thought such things credible. At length one night when the watch
was being kept in the church of the holy bishop and I had lain
down and fallen asleep on my bed, I saw an angel flying through
the air. And when he passed the holy church he cried in a loud
voice: "Alas. Alas. God has stricken Chilperic and all his
sons and there shall remain no one of those who came forth from
his loins to rule his kingdom forever." He had at this time
four sons by different wives, not to speak of daughters. And when
this was fulfilled later on, then I saw clearly that what the
soothsayers promised was false. Now while these men were staying
in the church of St. Martin, queen Fredegunda who already favored
Gunthram Boso secretly for the death of Theodobert, sent to him
saying: "If you can cast Merovech forth from the church so
that he will be killed you shall receive a great gift from me."
And he thought the assassins were close at hand and said to Merovech:
"Why are we so spiritless and timid as to sit here and hide
sluggishly around the church? Let our horses be brought and let
us take hawks and hunt with dogs and enjoy the hunting and the
open views." He was acting cunningly to get Merovech from
away the holy church. Now Gunthram otherwise was a very good man
but he was too ready for perjury, and he never took an oath to
any of his friends but that he broke it forthwith. They went out,
as we have said, from the church and went as far as the house
of Jocundiacus near the city; but Merovech was harmed by no one.
And as Gunthram was at that time wanted for the killing of Theodobert,
as we have said, king Chilperic sent a letter all written out
to the tomb of St. Martin which contained the request that the
blessed Martin would write back to him whether it was permissible
to drag Gunthram from his church or not. And the deacon Baudegisih
who brought the letter, sent to the holy tomb a clean sheet of
paper along with the one he had brought. And after waiting three
days and getting no answer he returned to Chilperic. And he sent
others to exact an oath of Gunthram not to leave the church without
his knowledge. Gunthram took the oath eagerly and gave an altarcloth
as pledge that he would never go thence without the king's command.
Now Merovech did not believe the sorcerers but placed three books
on the saint's tomb, namely, Psalms, Kings and the Gospels, and
keeping watch the whole night he prayed the blessed confessor
to reveal to him what was coming and whether he could be king
or not, in order that he might know by evidence from the Lord.
After this he continued three days in fasting, watching and prayer,
and going to the blessed grave a second time he opened the book
of Kings.
And the first verse on the page which he opened was this: "Because
you have forsaken the Lord your God and have gone after other
gods and have not done right in his sight, therefore the Lord
your God has betrayed you into the hands of your enemies."
And this verse was found in the Psalms: " But thou hast brought
evils upon them because of their deceitfulness; thou hast hurled
them down when they were lifted up. How have they been brought
to desolation? They have suddenly failed and perished because
of their iniquities." And in the Gospels this was 'found:
"Ye know that after two days the passover cometh and the
Son of man is delivered up to be crucified."
At these answers he was troubled and wept long at the tomb of
the blessed bishop, and then taking duke Gunthram with him he
went off with five hundred men or more. He left the holy church
and while marching through the territory of Auxerre he was captured
by Erpo, king Gunthram's duke. And while he was being held by
him he escaped by some chance and entered the church of the holy
Germanus. On hearing this king Gunthram was angry and fined Erpo
seven hundred gold pieces and removed him from office, saying:
"You held prisoner one who my brother says is his enemy.
Now if you intended to do this, you should first have brought
him to me; otherwise you should not have touched him whom you
pretended to hold prisoner."
King Chilperic's army came as far as Tours and plundered this
region and burned it and laid it waste, and did not spare St.
Martin's property, but whatever he got his hands on he took without
regard for God or any fear. Merovech remained nearly two months
in the church I have mentioned and then fled and went to queen
Brunhilda, but he was not received by the Austrasians. And his
father set his army in motion against the people of Champagne,
believing that he was hiding there. He did no injury, but he could
not find Merovech.
15.
Inasmuch as Clothar and Sigibert had settled the Suevi and other
tribes on their land when Albin had gone to Italy, they who returned
in the time of Sigibert, namely the men who had been with Albin,
rose against them, wishing to thrust them out from that country
and destroy them. But they offered the Saxons a third of the land,
saying: "We can live together without interfering with one
another." But the Saxons were angry at them because they
had themselves held this land before and they were by no means
willing to be pacified. Then the Suevi made them a second offer
of a half and then of twothirds, leaving onethird
for themselves. And when the Saxons refused this, they offered
all their flocks and herds with the land, provided only they would
refrain from attacking them. But they would not agree even to
this and demanded battle. And before the battle, thinking that
they had the Suevi already as good as slain, they discussed among
themselves how they should divide their wives and what each should
receive after their defeat. But God's mercy which does justice
turned their thoughts another way. For when they fought there
were 26,ooo Saxons of whom 20,000 fell and of the Suevi 6000 of
whom 480 only were laid low; and the remainder won the victory.
The Saxons who were left took oath that they would cut neither
beard nor hair until they had taken vengeance on their adversaries.
But when they fought again they were defeated with greater loss
and so the war was ended.
[16. Macliavus and Bodic, counts of the Bretons, are succeeded
Theodoric and Waroc. 17. King Gunthram loses his two sons.
Easter is celebrated by some cities on March 21st, by others on
April 18th. Guntrhan adopts his nephew Childebert and
they order Chilperic to restore what he had taken from them.]
18.
After this Chilperic heard that Prætextatus, bishop of Rouen,
was giving presents to the people to his disadvantage, and ordered
him to appear before him. When he was examined he was found to
have property intrusted to him by queen Brunhilda. This was taken
away and he was ordered to be kept in exile until should be heard
by the bishops. The council met and he was brought before it.
The bishops, who went to Paris, were in the church of the holy
apostle Peter. And the king said to him; " Why did you decide,
bishop, to unite in marriage my enemy Merovech who ought to be
my son, and his aunt, that is, his uncle's wife. Did you not know
what the canons have ordained for such a case? And not only is
it proven that you went too far in this matter but you actually
gave gifts and urged him to kill me. You have made a son an enemy
of his father, you have seduced the people with money so that
no one of them would keep faith with me and you shed to give my
kingdom over into the hands of another." When he said this
a multitude of Franks raised an angry shout and wished to break
through the church doors as if to drag the bishop out and stone
him; but the king prevented them. And when the bishop Praetextatus
denied that he had done what the king charged him with, false
witnesses came who showed some articles of value saying: "These
and these you gave on condition that we would plight faith with
Merovech." Upon this he made answer; "You Speak the
truth in saying you have often received gifts from me, but it
was not for the purpose of driving the king from the kingdom.
For when you furnished me with excellent horses and other things
what else could I do but repay you with equal value?" The
king returned to his lodging, and we being gathered together sat
in the consistory of the church of the blessed Peter. And while
we were talking together Ætius, archdeacon of the church
of Paris, came suddenly and greeting us said: "Hear me, bishops
of God who are gathered together; at this time you shall either
exalt your name and shine with the grace of good report or else
no one will treat you hereafter as bishops of God if you do not
wisely assert yourselves or if you allow your brother to perish."
When he said this no one of the bishops made him any answer. For
they feared the fury of the queen at whose instance this was being
done. As they continued thoughtful with finger on lip, I said:
"Most holy bishops, give your attention, I beg, to my words,
and especially you who seem to be on friendly terms with the king;
give him holy and priestly counsel not to burst out in fury at
God's servant and perish by his anger and lose kingdom and fame."
When I said this all were silent. And in this silence I added:
" Remember, my lord bishops, the word of the prophet when
he says: ' If the watchman sees the iniquity of a man and does
not declare it, he shall bc guilty for a lost soul.' Therefore
do not be silent but speak and place the king's sins before his
eyes, lest perchance some evil may befall him and you be guilty
for his soul. Do you not know what happened lately? How Chlodomer
seized Sigismund and thrust him into prison, and Avitus, God's
priest, said to him: 'Do not lay violent hands on him and when
you go to Burgundy you shall win the victory.' But he disregarded
what was said to him by the priest and went and killed him with
his wife and sons. And then he marched to Burgundy and was there
defeated by the army and slain. What of the emperor Maximus ?
When he forced the blessed Martin to give communion to a certain
bishop who was a homicide and Martin yielded to the wicked king
in order the more easily to free the condemned from death, the
judgment of the eternal King pursued him and Maximus was driven
from the imperial throne and condemned to the worst death."
When I said this no one made any answer but all stared in amazement.
Still two flatterers from among them - it is painful to say it
of bishops - carried the report to the king, saying that he had
no greater foe to his purposes than I. At once one of the attendants
at court was sent inall haste to bring me before him. When I came
the king stood beside a bower made of branches and on his right
bishop Bertram stood and on his left Ragnemod - and there was
before them a bench covered with bread and different dishes. On
seeing me the king said: "Bishop, you are bound to give justice
freely to all; and I behold I do not obtain justice from you;
but, as I see, you consent to iniquity and in you the proverb
is fulfilled that crow does not tear out the eye of crow."
To this I replied: "If any of us, O king, desires to leave
the path of justice, he can be corrected by you; but if you leave
it, who shall rebuke you ? We speak to you; but you listen only
if you wish; and if you refuse to listen who will condemn you
except him who asserts that he is justice? " To this he answered,
being inflamed against me by his flatterers: "With all I
have found justice and with you only I cannot find it. But I know
what I shall do that you may be disgraced before the people and
that it may be evident to all that you are unjust. I will call
together the people of Tours and say to them 'Cry against Gregory,
for he is unjust and renders justice to no man.' And when they
cry this out I will reply: 'I who am king cannot find justice
with him and shall you who are less than I find it."' At
this I said: "You do not know that I am unjust. But my conscience
knows, to which the secrets of the heart are revealed. And if
the people cry aloud with false cries when you attack me, it is
nothing, because all know that this comes from you. And therefore
it is not I but rather you that shall be disgraced in the outcries.
But why speak further? You have the law and the canons; you ought
to search them diligently; and then you will know that the judgment
of God overhangs you if you do not observe their commands."
But he tried to calm me, thinking that I did not understand that
he was acting craftily, and pointing to the broth which was set
in front of him he said: "It was for you I had this broth
prepared; there is nothing else in it but fowl and a few peas."
But I saw his flattery and said to him: " Our food ought
to be to do the will of God and not to delight in these luxuries,
in order by no means to neglect what he commands. Now do you who
find fault with others for injustice promise first that you will
not neglect the law and the canons; and then we will believe that
you follow justice." Then he stretched out his right hand
and swore by allpowerful God that he would in no way neglect
the teaching of the law and the canons. Then I took bread and
drank wine and departed. But that night when the hymns for the
night had been sung I heard the door of my lodging struck with
heavy blows, and sending a slave I learned that messengers from
queen Fredegunda stood there. They were brought in and I received
greetings from the queen. Then the slaves entreated me not to
take a stand opposed to her. And at the same time they promised
two hundred pounds of silver if I would attack Prætextatus
and bring about his ruin. For they said: "We have already
the promise of all the bishops; only don't you go against us."
But I answered: "If you give me a thousand pounds of silver
and gold what else can I do except what the Lord instructs me
to do? I promise only one thing, that I will follow the decision
that the rest arrive at in accordance with the canons." They
did not understand what I meant but thanked me and went away.
In the morning some of the bishops came to me with a similar message;
to which I gave a similar answer.
We met in the morning in St. Peter's church and the king was present
and said: "The authority of the canons declares that a bishop
detected in theft should be cast from the office of bishop."
When I asked who was the bishop against whom the charge of theft
was made the king answered: " You saw the articles of value
which he stole from us." The king had showed us three days
before two cases full of costly articles and ornaments of different
sorts which were valued at more than three thousand solidi; moreover a bag heavy with coined gold, holding about two thousand
pieces. The king said this had been stolen from him by the bishop.
And the bishop answered: "I suppose you remember that when
queen Brunhilda left Rouen I went to you and said that I had her
property in keeping, to wit, five parcels, and that her slaves
came to me frequently to take them back but I was unwilling to
give them without your advice. And you said to me, O king: ' Rid
yourself of these things and let the woman have her property back,
lest enmity rise over this matter between me and Childebert my
nephew.' I went back to the city and gave one case to the slaves
for they could not carry more. They returned a second time and
asked for the others. I again took counsel with your greatness.
And you gave me directions saying 'Get rid of these things, bishop,
get rid of them for fear that the matter may cause a scandal.'
I again gave them two cases and two more remained with me. But
why do you calumniate me now and accuse me, when this case should
not be put in the class of theft but of safekeeping."
Then the king said: " If you had this property deposited
in your possession for safekeeping, why did you open one
of them and cut in pieces a girdle woven of gold threads and give
to men to drive me from the kingdom." Bishop Prætextatus
answered: "I told you before that I had received their gifts
and as I had nothing at hand to give I therefore took this and
gave it in return for their gifts. I regarded as belonging to
me what belonged to my son Merovech whom I received from the font
of regeneration." King Chilperic saw that he could not overcome
him by false charges, and being greatly astonished and thrown
into confusion by his conscience, he withdrew from us and called
certain of his flatterers and said: "I confess that I've
been beaten by the bishop's replies and I know that what he says
is true. What am I to do now, that the queen's will may be done
on him ? " And he said: " Go and approach him and speak
as if giving your own advice; ' You know that king Chilperic is
pious and merciful and is quickly moved to compassion; humble
yourself before him and say that you are guilty of the charges
he has made. Then we will all throw ourselves at his feet and
prevail on him to pardon you."' Bishop Prætextatus
was deceived and promised he would do this. In the morning we
met at the usual place and the king came and said to the bishop:
"If you gave gifts to these men in return for gifts, why
did you ask for an oath that they would keep faith with Merovech?"
The bishop replied: "I confess I did ask their friendship
for him; and I would have asked not men alone but, if it were
right to say so, I would have called an angel from heaven to be
his helper; for he was my spiritual son from the baptismal font,
as I have often said." And when the dispute grew warmer,
bishop Prætextatus threw himself on the ground and said:
" I have sinned against heaven and before thee, most merciful
king: I am a wicked homicide; I wished to kill you and raise your
son to the throne. "When he said this the king threw himself
down at the feet of the bishops and said: "Hear, most holy
bishops, the accused confesses his awful crime." And when
we had raised the king from the ground with tears, he ordered
Prætextatus to leave the church He went himself to his lodging,
and sent the book of canons to which a new quaternion had been
added containing the canons called apostolic and having the following: Let a bishop detected in homicide, adultery or perjury be cast
out from his office. This was read and while Prætextatus
stood in a daze, bishop Bertram spoke: "Hear, brother and
fellowbishop; you have not the king's favor and therefore
you cannot enjoy our mercy before you win the indulgence of the
king." After this the king demanded that his robe should
be torn from him and the hundred and eighth psalm which contains
the curses against Iscariot be read over his head and at the least,
that the judgment be entered against him to be excommunicated
forever. Which proposals I resisted according to the king's promise
that nothing be done outside the canons Then Prætextatus
was taken from our sight and placed in custody. And attempting
to flee in the night he was grievously beaten and was thrust off
into exile in an island of the sea that lies near the city of
Coutances.
After this the report was that Merovech was a second time trying
to take refuge in the church of St. Martin. But Chilperic gave
orders to watch the church and close all entrances. And leaving
one door by which a few of the clergy were to go in for the services
guards kept all the rest closed. Which caused great inconvenience
to the people. When we were staying in Paris signs appeared in
the sky, namely, twenty rays in the northern part which rose in
the east and sped to the west; and one of them was more extended
and overtopped the rest and when it had risen to a great height
it soon passed away, and likewise the remainder which followed
disappeared. I suppose they announced Merovech's death. Now when
Merovech was kurking in Champagne near Rheims and did not trust
himself to the Austrasians openly, he was entrapped by the people
of Therouanne, who said that they would abandon his father Chilperic
and serve him if he came to them And he took his bravest men and
went to them swiftly. Then they revealed the stratagem they had
prepared and shut him up at a certain village and surrounded him
with armed men and sent messengers to his father. And he listened
to them and purposed to hasten thither. But while Merovech was
detained in a certain inn he began to fear that he would pay many
penalties to satisfy the vengeance of his enemies, and called
to him Galen his slave and said: "Up to the present we have
had one mind and purpose. I ask you not to allow me to fall into
the hands of my enemies, but to take your sword and rush upon
me." And Galen did not hesitate but stabbed him with his
dagger. The king came and found him dead. There were some at the
time who said that Merovech's words, which we have just reported,
were an invention of the queen, and that Merovech had been secretly
killed at her command. Galen was seized and his hands, feet, ears,
and the end of his nose were cut off, and he was subjected to
many other tortures and met a cruel death. Grindio they fastened
to a wheel and raised aloft, and Ciucilo, once count of king Sigibert's
palace, they executed by beheading. Moreover they cruelly butchered
by various forms of death many others who had come with Merovech.
Men said at that time that bishop Egidius and Gunthram Boso were
the leaders in the betrayal, because Gunthram enjoyed the secret
friendship of Fredegunda for the killing of Theodobert, and Egidius
had been her friend for a long time.
[19. Tiberius Caesar, his alms to the poor, and the treasures
miraculously discovered by him.]
20.
An uproar arose against the bishops Salunius and Sagittarius.
They had been trained by the holy Nicetius, [note: Gregory's
great-uncle] bishop of Lyons, and had attained the office
of deacon; and in his time Salunius was made bishop of Embrun
and Sagittarius of Gap. Having reached the office of bishop they
became their own masters and in a mad way began to seize property,
wound, kill, commit adultery, and various other crimes, and at
one time when Victor, bishop of SaintPaul TroisChâteaux
was celebrating his birthday, they sent a band of men to attack
him with swords and arrows. They went and tore his robes, wounded
his servants, and carried off the dishes and everything used at
the dinner, leaving the bishop overwhelmed by abuse. When king
Gunthram learned of it he ordered a synod to meet in Lyons. The
bishops assembled with the patriarch, blessed Nicetius, and after
examining the case found that they were absolutely convicted of
the crimes charged to them, and they ordered that men guilty of
such acts should be removed from the office of bishop. But since
Salunius and Sagittarius knew, that the king was still favorable
to them they went to him complaining that they were unjustly removed
and asking for permission to go to the pope of the city of Rome.
The king listened to their prayers and gave them letters and let
them go. They went to John the pope and told that they had been
removed without any good reason. And he sent letters to the king
in which he directed that they should be restored to their places.
This the king did without delay, first rebuking them at length.
But, what is worse, no improvement followed. However they did
ask pardon of bishop Victor and surrendered the men whom they
had sent at the time of the disturbance. But he remembered the
Lord's teaching that evil should not be repaid one's enemies for
evil and did them no harm but allowed them to go free. For this
he was afterward suspended from the communion, because after making
a public accusation he had secretly pardoned his enemies without
the advice of the brethren to whom he had made the charge. But
by the king's favor he was again restored to communion. But these
men daily engaged in greater crimes and, as we have stated before,
they armed themselves like laymen, and killed many with their
own hands in the battles which Mummolus fought with the Lombards.
And among their fellowcitizens they were carried away by
animosity and beat a number with clubs and let their fury carry
them as far as the shedding of blood. Because of this the outcry
of the people again reached the king. The king ordered them to
be summoned. On their arrival he refused to let them come into
his presence, thinking that their hearing should be held first
and that if they were found good men they would deserve an audience
with the king. But Sagittarius was transported with rage, taking
the matter hard, and being light and vain and ready with thoughtless
speech, he began to make many loud declarations about the king
and to say that his sons cannot inherit the kingdom because their
mother had been taken to the king's bed from among the slaves
of Magnachar; not knowing that the families of the wives are now
disregarded and they are called the sons of a king who have been
begotten by a king. On hearing this the king was greatly aroused
and took away from them horses, slaves and whatever they had,
and ordered them to be taken and shut up in distant monasteries
to do penance there, leaving not more than a single clerk to each,
and giving terrible warnings to the judges of the places to guard
them with armed men and leave no opportunity open for any one
to visit them. Now the king's sons were living at this time, and
the older of them began to be sick. And the king's friends went
to him and said: "If the king would deign to hear favorably
the words of his servants they would speak in his ears."
.And he said; "Speak whatever you wish." And they said:
"Beware lest perhaps these bishops be condemned to exile
though innocent, and the king's sin be increased somewhat, and
because of it the son of our master perish." And the king
said; "Go with all speed and release them and beg them to
pray for our little ones." They departed and the bishops
were released and leaving the monasteries they met and kissed
each other because they had not seen each other for a long time,
and returned to their cities and were so penitent that they apparently
never ceased from psalmsinging, fasting, almsgiving, reading the
book of the songs of David through the day and spending the night
in singing hymns and meditating on the readings. But this absolute
piety did not last long and they fell a second time and generally
spent the nights in feasting and drinking, so that when the clergy
were singing the matins in the church these were calling for cups
and drinking wine. There was no mention at all of God, no services
were observed. When morning came they arose from dinner and covered
themselves with soft coverings and buried in drunken sleep they
would lie till the third hour of the day. And there were women
with whom they polluted themselves. And then they would rise and
bathe and lie down to eat; in the evening they arose and later
they devoted themselves greedily to dinner until the dawn, as
we have mentioned above. So they did every day until God's anger
fell upon them, which we will tell of later.
[21. Winnoc the Breton is made a priest. The miracle of
the holy water from the tomb of St. Martin. 22. Death of
Chilperic's young son. 23. List of prodigies. 24. Chilperic takes Poitiers from Childebert. 25. Duke Dracolen
captures the deserter Dacco and takes him to Chilperic. He commits
suicide. Dracolen then meets Gunthram Boso, fights him on horseback
and is killed. Violent end of Gunthram's fatherinlaw. 26. Chilperic sends an army including " the people
of Tours " against the Bretons. Later he orders fines to
be paid by the poor and the younger clergy of the church because
they had not served in the army" although there was no custom
for these to perform any state service." 27. Salunius
and Sagiitarius the bishops are degraded.]
28.
King Chilperic ordered new and heavy impositions to be made in
all his kingdom. For this reason many left these cities and abandoned
their properties and fled to other kingdoms, think ing it better
to be in exile elsewhere than to be subject to such danger. For
it had been decreed that each landowner should pay a measure of
wine per acre [aripennis]. Moreover many other taxes were
imposed both on the remaining lands and on the slaves which could
not be paid. When the people of Limoges saw that they were weighed
down by such burdens they assembled on the first of March and
wished to kill Marcus the referendary who had been ordered to
collect these dues, and they would have done so had not bishop
Ferreolus freed him from the threatening danger. The assembled
multitude seized the tax books and burned them At this the king
was greatly disturbed and sent officials from his court and fined
the people huge sums and frightened them with tortures and put
them to death. They say, too, that at that time abbots and priests
were stretched on crosses and subjected to various tortures, the
royal messengers accusing them falsely of having been accomplices
in the burning of the books at the rising of the people. And henceforth
they imposed more grievous taxes.
[29. Fighting between Bretons and Franks goes on. 30. Tiberius
succeeds Justin as emperor. 31. The Bretons pillage the
country about Nantes and Rennes.]
32.
At Paris a certain woman fell under reproach, many charging that
she had left her husband and was intimate with another. Then her
husband's kinsmen went to her father saying: "Either make
your daughter behave properly or she shall surely die, lest her
wantonness lay a disgrace on our family." "I know,"
said the father, " that my daughter is wellbehaved
and the word is not true that evil men speak of her. Still, to
keep the reproach from going further, I will make her innocent
by my oath." And they replied "If she is without guilt
declare it on upon the tomb here of the blessed Denis the martyr."
"I will do so," said the father. Then having made the
agreement they met at the church of the holy martyr and the father
raised his hands above the altar and Swore that his daughter was
not guilty. On the other hand, others the part of the husband
declared that he had committed perjury. They entered into a dispute,
drew their swords and rushed on one ,another, and killed one another
before the very altar. Now they were men advanced in years and
leaders with king Chilperic. Many received sword wounds, the holy
church was spattered with human blood, the doors were pierced
with darts and swords and godless missiles raged as far as the
very tomb. When the struggle had with difficulty been stopped,
the church was put under an interdict until the whole matter should
come under the king's notice. They hastened to the presence of
the prince but were not received with favor. They were sent back
to the bishop of the place and the order was given that if they
were not found guilty of this crime they might rightly be admitted
to communion. Then they atoned for their evil conduct and were
taken back to the communion of the church by Ragnemod, bishop
of Paris. Not many days later the woman on being summoned to trial
hanged herself.
[33. A long list of prodigies]
34.
A very grievous plague followed these prodigies For while the
kings were quarreling and again preparing for civil war, dysentery
seized upon nearly the whole of the Gauls. The sufferers had a
high feverh with vomiting and excessive pain in the kidneys; the
head and neck were heavy. Their expectorations were of a saffron
color or at least green. It was asserted by many that it was a
secret poison. The common people called it internal pimples and
this is not incredible, seeing that when cupping glasses were
placed on the shoulders or legs mattery places formed and broke
and the corrupted blood ran out and many were cured. Moreover
herbs that are used to cure poisons were drunk and helped a good
many. This sickness began in the month of August and seized upon
the little ones and laid them on their beds. We lost dear sweet
children whom we nursed on our knees or carried in our arms and
nourished with attentive care, feeding them with our own hand.
But wiping away our tears we say with the blessed Job: "The
Lord has given; the Lord has taken away; the Lord's will has been
done. Blessed be his name through the ages."
In these days king Chilperic was very sick. When he got well his
younger son, who was not yet reborn of water and the Holy Spirit,
fell ill, and when they saw he was in danger they baptized him.
He was doing a little better when his older brother named Clodobert
was attacked by the same disease. Their mother Fredegunda saw
they were in danger of death and she repented too late, and said
to the king: "The divine goodness has long borne with our
bad actions; it has often rebuked us with fevers and other evils
but repentance did not follow and now we are losing our sons.
It is the tears of the poor, the outcries of widows and the sighs
of orphans that are destroying them. We have no hope left now
in gathering wealth. We get riches and we do not know for whom.
Our treasures will be left without an owner, full of violence
and curses. Our storehouses are full of wine and our barns of
grain, and our treasuries are full of gold, silver, precious stones,
necklaces, and all the wealth of rulers. But we are losing what
we held more dear. Come, please, let us burn all the wicked tax
lists and let what sufficed for your father king Clothar, suffice
for your treasury." So the queen spoke, beating her breast
with her fists, and she ordered the books to be brought out that
had been brought from her cities by Marcus, and when she had thrown
them in the fire she said to the king: "Why do you delay;
do what you see me do, so that if we have lost our dear children
we may at least escape eternal punishment." Then the king
repented and burned all the tax books and when they were burned
he sent men to stop future taxes. After this the younger child
wasted away in great pain and died. They carried him with great
grief from Braine to Paris and buried him in the church of St.
Denis. Clodobert they placed on a litter and took him to St. Medard's
church in Soissons, and threw themselves down at the holy tomb
and made vows for him, but being already breathless and weak he
died at midnight. They buried him in the holy church of the martyrs
Crispin and Crispinian. There was much lamenting among all the
people; for men and women followed this funeral sadly wearing
the mourning clothes that are customary when a husband or wife
dies. After this king Chilperic was generous to cathedrals and
churches and the poor.
35. In these days Austrechild, wife of prince Gunthram, succumbed
to this disease, but before she breathed out her worthless life,
seeing she could not escape, she drew deep sighs and wished to
have partners in her death, intending that at her funeral there
should be mourning for others. It is said that she made a request
of the king in Herodian fashion saying: "I would still have
had hopes of life if I had not fallen into the hands of wicked
physicians; for the draughts they gave me have taken my life away
perforce and have caused me swiftly to lose the light of day.
And therefore I beg you let my death not go unavenged, and I conjure
you with an oath to have them slain by the sword as soon as I
depart from the light; so that, just as I cannot live longer,
so they too shall not boast after my death, and the grief of our
friends and of theirs shall be one and the same." So speaking
she gave up her unhappy soul. And the king after the customary
period of public mourning fulfilled her wicked order, forced by
the oath to his cruel wife. He ordered the two physicians who
had attended her to be slain with the sword, and the wisdom of
many believes that this was not done without sin.
[36. Nanthinus, count of Angoulême, dies of the plague.
He had been a bitter enemy of the bishops. 37. Death of
Martin, bishop of Galicia. 38. The Arian queen of Spain,
Gaisuenta, is enraged at her Catholic daughterinlaw.
"She seizes the girl by the hair of her head, dashes her
on the ground, kicks her for a longtime and covers her with blood
and orders her to be stripped and ducked in the fishpond."
The girl however converts her husband but he is sent into exile. 39. Fredegunda brings about the death of Clovis, Chilperic's
son. 40. Elafius, bishop of Châlons, and Eonius,
exiled bishop of Vannes, die. 41. Chilperlc seizes legates
sent by the king of Galicia to king Gunthram. List of prodigies
including a destructive wind of which Gregory says; "Its
space was about seven acres in width but one could not estimate
its lengtht'']
42. Maurilio, bishop of the city of Cahorss was seriously
ill of gout, but in addition to the pain which the humor caused,
he subjected himself to added tortures. For he often put whitehot
iron against his feet and legs in order to make his pain greater.
While many were candidates for his office he himself preferred
Ursicinus who had once been referendary to queen Vulthrogotha
and he begged that Ursicinus be ordained before his death, and
then passed away from the world. He was a very liberal almsgiver,
very learned in the church writings, so much so that he often
repeated from memory the succession of generations given in the
books of the Old Testament which many find it difficult to remember.
He was also just in judgments, and he defended the poor of his
church from the hand of the wicked according to the judgment of
Job: "I delivered the poor from the hand of the mighty and
I helped the needy which had no helper. The mouth of the widow
blessed me, for I was an eye to the blind, a foot to the lame,
and a father to the weak."
[43. Debate over the Trinity between Gregory and the Spanish
Legate]
44. At the same time king Chilperic wrote a little treatise
to the effect that the holy Trinity should not be so called with
reference to distinct persons but should merely have the meaning
of Gaod, saying that it was unseemly that god should be called
a person like a man of flesh; affirming also that the Father is
the same as Son and that the Holy Spirit also is the same as the
Father and the Son. "Such," said he, "was the view
of the prophets and patriarchs and such is the teaching the law
itself has given." When he had had this read to me he said:
"I want you and the other teachers of the church to hold
this view." But I answered him: "Good king, abandon
this belief; it is your duty to follow the doctrine which the
other teachers of the church left to us after the time of the
apostles, the teachings of Hilarius and Eusebius which you professed
at baptism." Then the king was angry and said: "It is
plain that in this case Hilarius and Eusebius are my bitter enemies."
And I answered him: " It is better for you to be careful
and not make enemies either of God or his saints. Now let me tell
you that as persons the Father, the Son and the Holy Spirit are
distinct. It was not the Father who took on flesh, nor the Holy
Spirit, but the Son, so that he who was Son of God became the
son of a virgin also for the redemption of man. It was not the
Father who suffered, nor the Holy Spirit, but the Son, so that
he who had taken on flesh in the world, was himself offered for
the world. And what you say about persons must be understood not
in a material but in a spiritual sense. In these three persons,
then, there is one glory, one eternity, one power." But he
became excited and said: "I will explain these matters to
wiser men than you and they will agree with me." I replied:
"No wise man will he be but a fool, who will consent to follow
your proposals." At this he ground his teeth and said no
more. A few days later bishop Salvius of Albi visited him and
he had this treatise read to him, begging him to accept his views.
But upon hearing them Salvius was so revolted that if he could
have laid hands on the paper containing the writing he would have
torn it into bits. And so the king gave up the project. The king
wrote also other books in verse following Sedulius as a model.
But those poor verses have no relation of any sort with meter.
He also added letters to our alphabet, namely [omega] as the Greeks
have it, ae, the, [upsilon, upsilon iota], which are written
by the following characters: [omega] as [theta], a/e as [ psi],
the as [Zeta], [upsilon, upsilon iota] as [delta]. And
he wrote to all the cities of his kingdom that boys should be
taught these letters and that books written in previous times
should be erased with pumice and rewritten.
[45. Agriicola, bishop of ChalonsurSâone,
dies. "He constructed many buildings in that city, erecting
houses, and building a church which he supported with columns
and adorned with vari-colored marbles and mosaics."]
46. At that time also Dalmatius shiop of Rodez passed away,
a man distinguished for every kind of holiness, an abstainer from
food and the desires of the flesh, a great almsgiver and kind
to all, steadfast enough in prayer and watching. He built a church,
but frequently tore it down to build it better and left it unfinished.
After his death, as usual there were many candidates for his office.
And the priest Transobad, who at one time had been his archdeacon,
was making a great effort for it, relying on the fact that he
had put his son in care of Gogo who was then tutor to the king.
Now the bishop had made a will in which he indicated to the king
who was to receive this office after his death, adjuring him with
terrible oaths not to appoint a stranger in that church, nor a
greedy man, nor one entangled by marriage, but that one free from
all these drawbacks should be put in his place, who would spend
his days in the praise of the Lord and nothing else. Now the priest
Transobad prepared a feast for the clergy in the city. And while
they were seated one of the priests began to abuse shamelessly
the bishop mentioned above, and he went so far as to call him
a mad: man and a fool. While he was speaking the butler came to
offer him a cup. He took it, but as he was raising it to his mouth
he h began to tremble and the cup dropped from his hand and he
leaned his head on the man next him and gave up the ghost. He
was carried from the feast to the grave and covered with earth.
After this the bishop's will was read in the presence of king
Childebert and his chief men, and Theodosius who was then archdeacon
in that city was ordained bishop.
47.
Now Chilperic heard of all the harm Leudast was doing to the churches
of Tours and to all the people and he sent Ansoald thither. He
came at the festival of St. Martin and, giving us and t e people
a choice, raised Eunomius to the office of count. Then Leudast
perceived that he had lost his place and went to Chilperic saying:
"Most pious king, up to now I have guarded the city of Tours;
but now that I have been removed see how it will be guarded. For
let me tell you that bishop Gregory purposes to surrender it to
Sigibert's son." Upon hearing this the king said: "By
no means, but you make this charge only for the reason that you
have been removed. " But he answered: " There is more
that the bishop says about you; for he says that the queen committed
adultery with bishop Bertram." Then the king was enraged
and struck and kicked him and ordered him to be loaded with chains
and thrust into prison.
48.
Now as this book should soon be finished I wish to tell something
of his actions; and first it seems best to describe in order his
family, his native place, and his character. There is an island
of Poitou called Gracina in which he was born to a slave (named
Leuchadius) belonging to a vinedresser of the fisc. Thence he
was sent to service and assigned to the royal kitchen. But as
his eyes were bleared when he was young and the bitter smoke hurt
them, he was removed from the pestle and promoted to the basket,
but he only pretended to be happy among the fermented dough, and
soon ran away and left his service. And when he had been brought
back twice or three times and could not be prevented from running
away, he was punished by having one ear cut off. Then as he was
not able by any power to conceal the mark of disgrace on him,
he fled to queen Marcovefa, whom king Charibert loved greatly
and had married in her sister's place. She received him gladly
and appointed him keeper of her best horses. Then he was filled
with vanity and given over to pride and began to intrigue for
the office of count of the stables. Getting this, he despised
and disregarded all; he was puffed up with vanity, softened with
wantonness, inflamed with greed and he hastened hither and thither
in the service of his patroness. After her death, being now with
plunder, he made gifts to king Charibert and began to hold a place
with him. Then the sins of the people increased and he was sent
as count to Tours, and here he was more uplifted by the pride
of his high office and here he showed himself to be a greed plunderer,
a loudmouthed disputer and a foul adulterer. .And here by
sowing discord and bringing false charges he acquired no small
treasure. After Charibert's death, when the city had fallen to
Sigibert's share he went over to Chilperic and all that he had
wickedly accumulated was taken by the adherents of the king I
have named. Then king Chilperic took possession of Tours through
his son Theodbert, I having by this time come to Tours, and he
was strongly recommended to me by Theodobert to hold the office
of count which he had held before. He showed himself very humble
and submissive to us, swearing often by the tomb of the holy bishop
that he would never go against reason and that he would be loyal
to me in his own causes as well as in all needs of the church.
For he was afraid that, as later happened, king Sigibert would
bring the city again under his rule. When Sigibert died Chilperic
succeeded him and Leudast again became count. But when Merovech
came to Tours he plundered all Leudast's property. Now during
the two years that Sigibert held Tours, . Leudast lay hid among
the Bretons. And when he took the office of count, as we have
said, he was so foolish as to enter the bishop's house with breastplate
and coat of mall, girt with a quiver and carrying a lance in his
hand, and with a helmet on his head, being secure with no-one
because he was an enemy to all. And if he sat a at trial with
the chief men of the clergy and laity and saw anyone seeking justice,
he would at once be transported into a rage and would pour out
abuse on the citizens; he would order priests to be dragged away
in fetters and soldiers beaten with clubs, and he showed such
cruelty as can scarcely be described. And when Merovech, who had
plundered his property, went away, Leudast began to accuse me
falsely, asserting that Merovech had followed my advice in taking
his property. But after doing me damage he again repeated his
oath and gave a cloth from the tomb of the blessed Martin as security
that he would never oppose me.
49.
But as it is a tedious thing to relate in order his perjuries
and other crimes, let us come to the story of how he wished by
vile and wicked calumnies to oust me from my place, and how the
divine vengeance fell upon him, so that the saying was fulfilled
"Every supplanter shall be supplanted," and again; "Whoso
diggeth a pit shall fall therein." After the many wrongs
he did to me and mine, after many plunderings of the Church property,
he united to himself the priest Riculf, as perverse and wicked
as himself, and went so far as to say that I had made a charge
against queen Fredegunda, asserting that if my archdeacon Plato
or my friend Galien should be subjected to torture they would
certainly convict me of such words. It was then that the king
was angry, as I have stated above, and after beating and kicking
him ordered him to be loaded with chains and thrust into prison.
Now he said that he had Riculf, a cleric, on whose authority he
said this. But this Riculfus was a subdeacon, as unstable
as Leudast, who a year before had entered into this design with
Leudast, and had looked for causes of offense in order, forsooth,
to go over to Leudast because I was angry, and he found them and
went to him, and for four months they prepared all their tricks
and laid their traps, and then he came back to me with Leudast
and begged me to pardon and take him back. I did it, I confess,
and publicly received a secret enemy into my household. And when
Leudast went away, Riculf threw himself at my feet and said: "
Unless you come quickly to my help I shall perish. Behold, at
Leudast's urging I have said what I should not have. Now send
me to another kingdom; if you do not I shall be seized by the
king's men and suffer the punishment of death." And I said
to him: "If you have said anything out of the way your words
shall be on your own head; for I will not send you to another
kingdom, lest I be held in suspicion by the king." After
this Leudast became his accuser, saying that he had the words
already mentioned from Riculf, the subdeacon. And he was bound
and put under guard and Leudast was released. And Riculf said
that Galien and the archdeacon Plato were present on the same
day when the bishop said this. But the priest Riculf, who by this
time had the promise of the bishop's office from Leudast, was
so elated that he more than equaled Simon in his pride. And he
who had sworn to me three times or more on the tomb of St. Martin,
on the sixth day of Easter week made at me so furiously with abuse
and spittings that he all but laid hands on me, confident, of
course, in the trap he had prepared. On the next day, that is,
the day before Easter Sunday, Leudast came to the city of Tours
and pretending to have other business, seized Plato the archdeacon
and Galien, and bound them and ordered them led to the queen,
loaded with chains and without their robes. I heard of this while
I sat in the bishop's house, and in sadness and worry I went into
the oratory and took the book of David's song, that when opened
a verse might give some consolation. And this is what I found:
"He led them in hope and they did not fear, and the sea covered
their enemies." Meantime they embarked on the river above
the bridge which was supported by two boats, and the boat which
carried Leudast sank, and if he had not escaped by swimming he
would perhaps have perished with his comrades. And the other boat
which was in tow of this one and carried the prisoners, was kept
above water by God's help. So the prisoners were taken to the
king and were immediately accused in such terms that their punishment
would be death. But the king thought it over and freed them from
chains and kept them unharmed in free custody. Now at the city
of Tours duke Berulf and count Eunomius concocted a story that
king Gunthram wished to take the city of Tours and " therefore,
" said they, " the city ought to be guarded so that
there would be no carelessness." They craftily set guards
at the gates who pretended they were guarding the city but were
really watching me. They also sent persons to advise me to take
the valuables of the church and flee secretly to Clermont. But
I did not take the advice. Then the king summoned the bishops
of his kingdom and ordered the case carefully gone into. And when
the clerk Riculf was talking secretly as he often did, and was
telling many lies against me and my friends, Modestus, a carpenter,
said to him, " Illfated man, who talk so insubordinately
against your bishop. It would be better for you to be silent and
to beg pardon from the bishop and obtain his favor." At this
Riculf began to cry with a loud voice and say: "Behold the
man who orders me to be silent that I may not make the truth public.
Behold the queen's enemy who does not permit the charge against
her to be looked into." This was at once reported to the
queen. Modestus was seized, tortured whipped, put in chains, and
kept under guard. And though he was between two guards and held
by chains to a pillar, the guards fell asleep and at midnight
he prayed to the Lord that his power should deign to visit a wretched
man and that an innocent prisoner should be freed by the visitation
of the bishops Martin and Medard Then the chains were broken,
the pillar was shattered, the door opened, and he came to the
church of St. Medard where I was keeping watch by night.
The bishops assembled at Braine and were ordered to meet in a
house. Then the king came, and after greeting all and receiving
their blessing, he took his seat. Then Bertram, bishop of Bordeaux,
against whom and the queen this charge had been brought, explained
the case and questioned me, saying that the charge had been brought
against him and the queen by me. I denied in truth that I had
said these things, saying others might have heard them but I had
not invented them. Now outside the doors there was a great shouting
among the people, who said: " Why are these charges made
against a bishop of God ? Why does the king prosecute such charges?
The bishop could not have said such things even about a slave.
Alas, Alas ! Lord God help thy servant." But the king said:
" The charge against my wife is an insult to me. If therefore
it is your will that witnesses be heard against the bishop behold
here they are. But if it is your decision that this should not
be done, and the matter be left to the honor of the bishop, speak.
I will gladly hear your command." All wondered both at the
king's wisdom and his patience. Then all said: "An inferior
cannot be believed against a bishop," and the case came to
this, that masses were said at three altars and I cleared myself
of these words by oath. And though it was contrary to the canons,
still it was done for the king's sake. Moreover I cannot pass
over the fact that queen Riguntha sympathized with my grief and
fasted with all her household until the slave reported that I
had done all as was arranged. Then the bishops returned to the
king and said: "All that was required of the bishop has been
done. What now remains for you, O king, except to be excommunicated
together with Bertram, the accuser of his brother?" "
O no," said he, " I only told what I had heard."
When they asked who had told this, he answered that he had heard
it from Leudast. But he had already fled, from the weakness either
of his resolution or of his cause. Then all the bishops decided
that the spreader of scandal, traducer of the queen, accuser of
a bishop, should be kept out of all churches because he had withdrawn
from their judgment. And they sent a letter with their signatures
to the bishops who were not present. And so each returned to his
own place. Leudast heard this and took refuge in the church of
St. Peter in Paris. But when he heard the king's edict that he
should be received by no one in his kingdom, and especially because
his son whom he had left at home had died, he came to Tours secretly
and carried his valuables to Bourges. And when the king's men
pursued him he escaped by flight. But his wife was captured and
sent into exile at a village of Tournai. But the clerk Riculf
was sentenced to death. But I managed to secure his life, although
I could not free him from torture. No material thing, no metal,
could have endured such blows as this wretch. For from the third
hour he hung suspended from a tree with his hands tied behind
his back; at the ninth he was taken down, stretched on a wheel,
beaten with clubs, rods, and doubled thongs, and not by one or
two, but there were as many floggers as could reach his miserable
limbs. When he was in danger, he disclosed the truth and made
known the secret plot. He said that the charge had been made against
the queen for this reason, that she might be driven from the kingdom
and Clovis might kill his brothers and take the kingdom, and make
Leudast a duke, and that the priest Riculf, who had been a friend
of Clovis from the time of the blessed bishop Eufronius, might
get the bishopric of Tours, while this clerk Riculf would get
the archdeaconate. Returning to Tours by the grace of God we found
the church thrown into confusion by the priest Riculf. Now this
man had been raised from the poor under bishop Eufronius and made
archdeacon. Later he was raised to the priesthood and returned
to his own place. He was always lofty, inflated, and presumptuous
While I was still with the king this man went shamelessly into
the bishop's house as if already bishop, and made an inventory
of the church silver and brought the rest of the property under
his control. To the more important clergy he gave presents and
distributed vineyards and meadows; the lesser he beat with clubs
and many blows even with his own hand, saying: " Recognize
your master, who has triumphed over his enemies and by his determination
has cleared Tours of the people of Clermont." The wretch
did not know that with the exception of five bishops all the other
bishops of Tours are connected with my family stock. He used often
to say to his friends that a wise man can be deceived only by
perjuries. Now upon my return, when he continued to despise me
and did not come to greet me as the other citizens did but rather
threatened to kill me, by the advice of the provincials I had
him removed to a monastery. And while he was closely watched there,
messengers from bishop Felix who had been a supporter of the charge
against me came; the abbot was deceived by perjuries and Riculf
escaped and went to bishop Felix. He received him with respect
though he should have cursed him. And Leudast hastened to Bourges
and took with him all the treasures which he had got by spoiling
the poor. Not long after, the people of Bourges with the judge
of the place attacked him and carried off all his gold and silver
and what he had brought with him, leaving nothing but what he
had on him, and they would have taken life itself if he had not
fled. Then he regained support and with some men of Tours attacked
his plunderers, and killing one, he recovered some of his property
and returned to the territory of Tours. Hearing this, duke Berulf
sent his men well armed to seize him. He perceived that he would
soon be taken and abandoned his property and fled to the church
of St. Hilary in Poitiers. Duke Berulf sent the captured property
to the king. Then Leudast left the church and attacked the houses
of several and took plunder without concealment. Moreover he was
often caught in adultery on the sacred porch itself. The queen
was roused that a place consecrated to God should be so polluted,
and ordered him to be cast from the holy church. And being cast
out, he went a second time to his friends in Bourges asking to
be concealed.
50.
Although I should have spoken before of my conversation with the
blessed bishop Salvius, it slipped my mind, and I suppose is not
wicked if it is written later. When I had said goodby to
the king after the synod I mentioned, and was anxious to return
home, I decided not to go before kissing this man and taking leave
of him. And I found him in the entrance of the house of Braine.
And I said to him that I was about to return home. Then we withdrew
a little and speaking of this and that he said to me: "Do
you see upon this roof what I see?" I replied: "Why,
I see the roof-covering which the king lately gave orders to place
there". But he asked: "Don't you see anything else?"
And I said: "Nothing else." For I suspected that he
was making a joke. And I added: "Tell me what more you see."
But he drew a deep sigh and said; "I see the sword of divine
wrath unsheathed and threatening this house." The bishop's
words were not wrong; for twenty days later there died the two
sons of the king whose deaths I have described before.
HERE ENDS THE FIFTH BOOK.
BOOK VI
HERE BEGIN THE CHAPTERS OF THE SIXTH BOOK
1. Childebert goes over to Chilperic; Mummulus flees.
2. Return of Chilperic's legates from the East.
3. Chiidebert's legates to Chilperic.
4. How Lupus was driven from Childebert's kingdom.
5. Argument with a Jew.
6. The holy recluse Hospicius, his abstinence and miracles.
7. Passing away of Ferreolus, bishop of Uzès.
8. The recluse Ebarchius of Angoulême.
9. Domnolus, bishop of Mans.
10. St. Martin's church is broken into.
11. Bishop Theodore and Dinamius.
12.An army marches against Bourges.
13. The killing of Lupus and Ambrosius, citizens of Tours.
14. The portents which appeared.
15. Death of bishop Felix.
16. Pappolenus recovers his wife.
17. Conversion of Jews by king Chilperic.
18. Return of king Chilperic's legates from Spain.
19. King Chilperic's men at the river Orge.
20. Death of duke Chrodinus.
21. Signs that appeared.
22. Bishop Cartherius.
23. A son is born to king Chilperic.
24. A second time about the plots against bishop Theodore and
about Gundovald
25. Signs
26. Gunthram and Mummolus.
27. King Chilperic enters Paris.
28. Marcus the referendary.
29. The nuns of Poitiers.
30. Death of the emperor Tiberius.
31. The many evil deeds that king Chilperic ordered to be done,
or did himself, in his brother's cities.
32. Leudast's death.
33. Locusts, plagues, and prodigies.
34. Death of Chilperic's son named Theodoric.
35. Death of the prefect Mummulus and the women who were put
to death.
36. Bishop Etherius.
37. Killing of Lupentius, abbot of Javols.
38. Death of bishop Theodosius and his successor.
39. Death of bishop Remedius and his successor.
40. My argument with a heretic.
41. King Chilperic retires to Cambrai with his treasures.
42. Childebert goes to Italy.
43. The kings of Gallicia.
44. Various prodigies.
45. Marriage of Riguntha, Chilperic's daughter.
46. King Chilperic's death.
HERE END THE CHAPTERS, THANKS BE TO GOD
-----
'
HERE BEGINS THE SIXTH BOOK, STARTING WITH
THE SIXTH YEAR OF KING CHILDEBERT
[1. Childebert allied himself with Chilperic instead of
with Gunthram; a synod meets at Lyons.]
2.
Meantime King Chilperic's legates, who had gone three years before
to the emperor Tiberius, returned, but not without i severe loss
and danger. For as they did not dare to enter the harbor of Marseilles
on account of the quarrels among the kings, they made for Agde
[note: West of Marseille in Septmania] which is
situated in the Gothic kingdom. But before they could reach the
shore the ship was driven by the wind and dashed on the land and
broken to fragments. The legates and their men, seeing they were
in danger, seized planks and with difficulty reached the shore,
many of the men being lost;: but most escaped. The inhabitants
took the articles that the waves carried ashore, but they recovered
the more valuable of them and carried them to king Chilperic.
The people of Agde nevertheless kept much. At that time I had
gone to the villa of Nogent to see the king, and there he showed
me a great basin of fifty pounds' weight which he had made of
gold and gems and he said: "I made this to bring honor and
glory to the Frankish people. And I shall make many more if I
live." He showed me also gold coins each of a pound's weight
sent by the emperor having on one side the likeness of the emperor
and the inscription in a circle: Tiberi Constantini
Perpetui Augusti and on the other a fourhorse chariot
and charioteer with the inscription: Gloria Romanorurn. He
showed me also many other beautiful things brought by the legates.
[3. The alliance between Chilperic and Childebert is confirmed
and they agree to take Gunthram's kingdom away from him.]
4. Now Lupus, duke of Champagne, had long been continually:
harassed and plundered by his enemies and especially by Ursio
and Bertefred. And at length they made an agreement to kill him
and they marched against him. But queen Brunhilda heard of it,
and grieving at the unjust attacks on her loyal supporter she
armed herself like a man and rushed into the midst of the opposing
forces and cried: "Do not, O warriors, do not do this evil;
do not attack the innocent; do not for one man engage in a battle
which will destroy the welfare of the district." Ursio answered
her: "Leave us, woman; let it suffice for you to have ruled
under your husband; but now your son rules and his kingdom will
be maintained not by your support but by ours. Leave us or our
horses' hooves will trample you to the earth." When they
had continued such talk as this a long time the queen's determination
that they should not fight prevailed. However, on leaving that
locality they burst into Lupus's houses, seized all his property
and took it home, pretending they were going to place it in the
king s treasury, and they threatened Lupus and said: " He
will never escape alive from our hands." Lupus saw he was
in danger and, placing his wife in safety within the walls of
the city of Laon, he fled to king Gunthram, and being welcomed
by him he remained in hiding, waiting till Childebert should come
of age.
5.
While king Chilperic was still at the villa mentioned above he
directed his baggage to be moved and made arrangements to go to
Paris. And when I went to see him to say goodby, a certain
Jew named Priscus came in who was on friendly terms with him and
helped him buy costly articles. The king took him by the hair
in a gentle way and said to me: "Come, bishop of God, and
lay your hands on him." But he struggled and the king said
to him: "O obstinateminded and ever disbelieving race,
which does not recognize the Son of God promised to it by the
voices of its prophets and does not recognize the mysteries of
the church prefigured in its own sacrifices." To these words
the Jew replied: " God never married nor was blessed with
offspring nor allowed any one to share his power, but he said
by the mouth of Moses: 'See, see that I am the Lord and except
me there is no God. I shall kill and I shall make alive; I shall
wound and I shall heal.'… [note: The argument is
continued at length along this line between the Jew on the one
hand and Chilperic and Gregory on the other.]. Although I
said this and more, the wretched man felt no remorse and refused
to believe. Then when he was silent and the king saw that he was
not conscience stricken because of my words, he turned to me and
asked to receive my blessing that he might depart He said: "I
will say to you, bishop, what Jacob said to the angel, for he
said to him, ' I will not let you go until you bless me."'
So saying he ordered water brought for our hands. After washing
them we prayed, and taking bread I thanked God and took it myself
and offered it to the king, and after a draught of wine I said
farewell and left. And the king mounted his horse and returned
to Paris with his wife and daughter and all his household.
6.
There was at this time in the city of Nice a recluse Hospicius
who was very abstemious. He wore iron chains next his body and
over these a hair shirt and ate nothing but plain bread with a
few dates. And during Lent he lived on the roots of Egyptian herbs
such as the hermits use, which were brought to him by traders.
First he would drink the soup in which they were cooked and eat
the roots next day. The Lord did not disdain to work great miracles
through him. For at one time the Holy Spirit revealed to him the
coming of the Lombards into the Gauls and he foretold it as follows:
"The Lombards," said he, "will come into the Gauls
and will lay waste seven cities because their wickedness has grown
in the sight of God, since no one understands, no one seeks God,
no one does good to appease the anger of God. For all the people
are unfaithful, given up to perjury, addicted to thievery, ready
to kill, and from them comes no fruit of justice at all. Tithes
are not paid, the poor are not fed, the naked are not clothed,
strangers are not received with hospitality or satisfied with
food. Therefore this affliction has come. And now I say to you:
' Gather all your substance within the inclosure of the walls
that the Lombards may not take it, and fortify yourselves in the
strongest places."' At these words all stood gaping and they
said goodby and returned home with great admiration. He
also said to the monks: "You, too, depart from the place
and take with you what you have. For behold the people I have
named draw near. " But when they replied: "We will not
leave you, most holy father," he said to them: " Don't
fear for me; for they will offer me insults but they will not
harm me unto death." The monks went away and that people
came and laying waste all they found, they came to the place where
the holy recluse of God was. And he showed himself to them at
the window of the tower. They went all round the tower but could
find no entrance by which they could come to him. Then two climbed
up and pulled the roof off, and seeing him bound with chains and
clad in a hair shirt they said: " Here is a malefactor who
has killed a man and therefore is kept bound in these fetters."
They called an interpreter and asked him what crime he had committed
to be so confined in punishment. And he confessed that he was
a homicide and guilty of all crime. Then one of them drew his
sword to strike at his head, but his lifted right arm stiffened
in the very act of striking and he could not draw it back to him.
He let go the sword and let it fall on the ground. Seeing this,
his comrades raised a shout to heaven begging the saint to declare
to them kindly what they were to do. And he made the sign of salvation
and restored the arm to health. The man was converted on the spot
and received the tonsure and is now reckoned a most faithful monk.
And two dukes who I listened to him returned safe to their native
place but those who despised his command perished wretchedly in
the province. Many of them were seized with demons and cried:
" Why, holy and blessed one, do you so torture and burn us?"
And he laid his I hand on them and cured them. After this there
was a man of Angers who in a severe fever had lost both speech
and hearing, and when he got better of the fever he continued
deaf and dumb. Now a deacon was sent from that province to Rome
to obtain relics of the blessed apostles and other saints who
protect that city. And when he came to this infirm person's relatives
they begged him to take him as a companion on the journey, believing
that if he reached the tombs of the blessed apostles he would
forthwith be cured. They went on their way and came to the place
where the blessed Hospicius lived. After greeting and kissing
him, the deacon told the purpose of his journey and said he was
starting for Rome and asked the holy man to recommend him to ship
captains who were friends of his. And while he was still staying
there the blessed man felt that power was in him through the spirit
of the Lord. And he said to the deacon: "I beg you to bring
to my sight the infirm person who is the companion of your journey."
The deacon made no delay but went swiftly to his lodging and found
the infirm person full of fever, and he indicated by signs that
there was a humming in his ears. The deacon seized him and led
him to the saint of God. The holy man took hold of his hair and
drew his head into the window, and taking oil that had been blessed,
he took hold of his tongue with his left hand and poured the oil
in his mouth and on the top of his head, saying: "In the
name of my lord Jesus Christ let your ears be opened and let that
power - which once drove a wicked demon from a deaf and dumb man
open your lips." Having said this, he asked him his name,
and he answered in a clear voice: "I am called soandso."
When the deacon saw this he said: "I give thee endless thanks,
Jesus Christ, who deignest to work such miracles by thy servant.
I was seeking Peter, I was seeking Paul and Laurence and the others
who made Rome glorious with their blood; here I have found them
all, I have discovered every one." As he was saying this
with loud weeping and great admiration the man of God, wholly
intent on avoiding vanity, said: "Be silent, beloved brother,
it is not I who do this, but he who created the universe out of
nothing, who took on man for our sake, and gave sight to the blind,
hearing to the deaf, speech to the dumb; who bestowed on lepers
the skin they had before, on the dead life, and on all the infirm
abundant healing." Then the deacon said farewell and departed
rejoicing with his comrades. When they had gone a certain Dominic-this
was the man's name-who had been blind from birth, came to prove
his miraculous power, and when he had dwelt in the monastery two
or three months praying and fasting, at length the man of God
called him to him and said: "Do you wish to recover your
sight?" And he replied: "I wish to know a thing unknown.
For I do not know what the light is. Only one thing I know, that
it is praised by men. But I have not deserved to see from the
beginning of my life until now." Then he made the holy cross
over his eyes with oil that had been blessed and said: "In
the name of Jesus Christ our redeemer let your eyes be opened."
And at once his eyes were opened and he wondered and contemplated
the great works of God which he saw in this world. Then a certain
woman who, as she herself asserted, had three demons, was brought
to him. And he blessed her with a sacred touch and made the cross
in holy oil on her forehead and the demons were driven out and
she departed cleansed. Moreover he cured by his blessing a girl
who was vexed with an unclean spirit. And when the day of his
death was drawing nigh he summoned the prior of the monastery
and said: " Bring iron tools to open the wall and send messengers
to the bishop of the city to come and bury me; For on the third
day I shall depart from this world and go to the appointed rest
which the Lord has promised me." Upon this the prior sent
messengers to the bishop of Nice to carry this word. After this
one Crescens went to his window and seeing him bound with chains
and full of worms he said: " O my master, how can you bear
such tortures so bravely ? " And he replied: "He comforts
me in whose name I suffer this. For I tell you that I am now freed
from these bonds and am going to my rest." When the third
day came he laid aside the chains by which he was bound and prostrated
himself in prayer, and after he had prayed and wept a long time
he lay down on a bench and stretched out his feet and raised his
hands to heaven and thanked God and died. And immediately all
the worms that were boring through his holy limbs disappeared.
And bishop Austadius came and most carefully placed the blessed
body in the grave. All these things I learned from the lips of
the very deaf and dumb man who as I related above was healed by
him. He told me many other miracles of his but I have been kept
from describing them by the fact that I have been told that his
life has been written by many persons.
[7. The bishops of Uzès.]
8.
Ebarchius died also, a recluse of Angoulême, a man of great
holiness through whom God did many miracles, and leaving out most
of them I will tell briefly of a few. He was a native of Perigueux,
but after his conversion he entered the clergy and went to Angoulême
and built a cell for himself. There he gathered a few monks and
prayed continually, and if any gold or silver was offered to him
he would pay it out for the necessities of the poor or to ransom
captives. No bread was baked in that cell while he lived but was
brought in by the devout when it was needed. He ransomed a great
number of people from the offerings of the devout. He often cured
the poison of malignant pimples by the sign of the cross and by
prayer drove demons out from the bodies that they posessed and
with his charming manner often rather ordered than requested judges
to spare the guilty. For he was so attractive in his address that
they could not deny him when he asked a favor. On one occasion
a prisoner who was vehemently accused by the inhabitants of many
crimes, both thefts and homicides, was to be hanged for theft,
and when this was reported to Ebarchius he sent his monk to entreat
the judge to grant life to the guilty man. But since the throng
insulted the judge and cried loudly that if he were let go it
would be good neither for the country nor the judge, the prisoner
could not be let go. Meanwhile he was stretched on the wheel,
beaten with rods and clubs and condemned to the gallows And when
the monk sadly brought the news to the abbot he said: "Go,
wait at a distance, for, be assured, the Lord will grant us of
his own gift what man has refused. When you see him fall, take
him and bring him at once to the monastery." The monk went
about his bidding and Ebarchius threw himself down in prayer and
wept and poured forth prayers to God until, the bar and chains
being broken, the hanged man should be placed on the ground. Then
the monk took him and brought him safe and well to the abbot.
And he thanked God and ordered the count summoned and said to
him: " You were always used to hear me kindly, beloved son,
and why did you harden yourself today and refuse to let the man
go whose life I asked for ? " He replied: " I would
willingly heed you, sacred priest, but the people rose and I could
do nothing else for fear of a rebellion." The recluse answered:
"You did not heed me, but God deigned to heed me, and he
restored to life the one whom you gave to death. Behold,"
said he, "he stands alive before you." As he said this
the man threw himself at the feet of the count who was astonished
that he saw living one whom he left dead. This I heard from the
lips of the count himself. Moreover he did many other miracles
which I have thought tedious to relate. After fortyfour
years as a recluse he contracted a fever and died. He was taken
forth from his cell and buried. And a great assembly of those
he had ransomed, as we have said, followed his funeral.
9.
Domnolos, bishop of Mans began to sicken. In the time of king
Clothar he had been in charge of the monks at the church of St.
Laurence in Paris. But as he had always been faithful to king
Clothar while the older Childebert was still living and often
concealed his messengers when sent to spy, the king was awaiting
an opportunity to make him bishop. When the bishop of Avignon
passed away he had purposed to appoint him there. But the blessed
Domnolus heard of this and came to the church of St. Martin where
king Clothar had then come for prayer, and after spending a whole
night in watching, he sent a hint to the king through the leading
men who were there not to remove him far from the king's sight
like a captive and not to permit a man of his straightforward
character to be worn out among sophistical senators and philosophizing
judges, saying this was a place of humiliation for him rather
than of honor. To this the king assented, and when Innocentius
bishop of Mans died he appointed him as bishop of that church.
When he had reached this honor he conducted himself so that he
rose to the summit of holiness and restored the power of walking
to a lame man and sight to one W]lo was blind. After twentytwo
years in his episcopate he perceived that he was greatly worn
out with the king's evil and gout and he selected the abbot Theodulf
for his place. The king assented to his desire but not long after
changed his mind, and the election was given to Batechisil the
king's major domo. He received the tonsure, went through the grades
of the clergy in forty days, and when the bishop passed away he
succeeded him.
10.
In these days thieves broke into St. Martin's church. They placed
a railing which was on the tomb of a dead man at a window of the
apse and climbing up by it they broke the glass and entered; and
taking a great quantity of gold and silver and silken cloths they
went off, not fearing to set foot on the holy tomb where we ;í
scarcely dare to touch our lips. But the saint's power made this
foolhardy deed known by a terrible judgment. For after committing
the crime they went to the city of Bordeaux and a quarrel arose
and one killed the other, and thus their deed was found out and
their theft was revealed, and the broken silver and the cloths
were taken from their lodging. When this was reported to king
Chilperic he ordered them to be bound and brought into his presence.
Then I was afraid that men would die because of him who in his
lifetime in the body often prayed for the lives of the lost, and
sent the king a letter of entreaty not to put these men to death
since we to whom prosecution belonged did not accuse them. And
he received my request with kindness and restored them to life.
And the valuable articles which had been scattered he collected
very carefully and ordered them sent back to the holy place.
[11. Dinamius, governor of Provence, and Theodore, bishop
of Marseilles, quarrel. Childebert supports Theodore and Gunthram
Dinamius. 12. Chilperic takes advantage of the quarrel
and seizes Perigueux, Agen, and a number of other cities belonging
to Gunthram ]
13.
Lupus, a citizen of Tours, having lost wife and children, desired
to enter the clergy but was prevented by his brother Ambrose who
was afraid that he would leave his property to the church of God
if he were joined to it. Ambrose, persuading him to his harm,
provided him with another wife and appointed the day to meet to
give the betrothal gifts. Then they went together to the town
of Chinon where they had a dwelling. But Ambrose's wife being
an adulteress and loving another with the love of a lewd woman
and hating her husband, made a plot for him. And when these brothers
had feasted together and had drunk wine in the night until they
were intoxicated, they lay down on the same bed. When the adulterer
came in the night when all were sleeping heavily because of the
wine and setting fire to the straw in order to see what he was
doing, he drew his sword and struck Ambrose on the head so that
the sword went in at his eyes and cut the pillow in two beneath
his head. Lupus was aroused by the blow and finding himself wallowing
in blood, he called in a loud voice saying: "Alas, Alas!
Help; my brother is killed." But the adulterer who had committed
the deed and was now going off, heard this and returned to the
bed and attacked Lupus. Although he resisted he was wounded many
times, and overwhelmed and given a mortal stroke and left half
dead. But no one of the household knew of it. In the morning all
were amazed at such a crime. Lupus however was found to be still
alive and after telling the story as it occurred, he died. But
the harlot did not take a long time to mourn. In a few days she
joined her adulterer and departed.
14.
In king Childebert's seventh year, which was the twenty-first
of Chilperic and Gunthram, in the month of January there were
rains and heavy thunder and lightning; blossoms appeared on the
trees. The star which I called above the comet, appeared in such
a way that there was a great blackness all around it and it t
was placed as it were in a hole and gleamed in the darkness, sparkling
and scattering rays of light. And a ray of wonderful size extended
from it which appeared like the smoke of a great fire a long way
off. It appeared in the west in the first hour of the night. At
Soissons on the day of holy Easter the heavens were seen to be
on fire, and there appeared to be two fires, one greater and the
other less. And after the space of two hours they united and formed
a great flame and vanished. In the territory of Paris real blood
fell from the clouds and dropped on the garments of many men and
so defiled them with gore that they shuddered at their own clothes
and put them away from them. This prodigy appeared in three places
in the territory of that city. In the territory of Senlis a certain
man's house when he rose in the morning appeared to have been
sprinkled with blood from within. There was a great plague that
year among the people. The sickness took various forms and was
severe with pimples and tumors which brought death to many. Still
many who were careful escaped. We heard that at Narbonne in that
year the bubonic plague was very fatal, so that when a man was
seized by it he ad no time to live.
15.
Felix. bishop of Nantes, was stricken by this plague and began
to be seriously sick. Then he called the neighboring bishops to
him and begged them to give the influence of their signatures
to the choice which he had made of his nephew Burgundio. Then
they sent him to me. At that time Burgundio was about twenty-five
years old. He came and asked that I would consent to go to Nantes
and give him the tonsure and consecrate him bishop in place of
his uncle who was still living. This I refused to do since I knew
it was not in accordance with the canons. Still I gave him advice
saying: " We have it written in the canons, my son, that
no one can rise to the office of bishop unless he first passes
through the grades of the clergy in regular order. You then, dearly
beloved. must return thither and request him who has made choice
of you, to give you the tonsure; and when you reach the office
of priest. be regular in attendance at church; and when God wills
that he pass away, then you will readily attain to the office
of bishop." He returned and pretended to take my advice,
since the bishop Felix seemed to be recovering from his illness.
But after the fever detparted his legs burst out in pimples from
the humor. Then he put on too strong a poultice of cantharides
and his legs putrefied and he died in the thirtythird year
of his episcopate and in the seventieth of his life. And Nonnichius
his cousin succeeded him by the king's order.
[16. Felix's niece had been married to Pappolenus but Felix
brought about their separation. Pappolenus now recovered his wife
from a nunnery.]
17.
King Chilperic ordered many Jews to be baptized that year and
received a number of them from the sacred font. Some of them however
were purified in body only, not in heart, and lying to God they
returned to their former perfidy so that they could be seen to
observe the Sabbath as well as honor the Lord's day. But Priscus
could not be influenced in any way to recognize the truth. The
king was angry at him and ordered him to be put into prison, in
the idea that if he did not wish to believe of his own accord
he would force him to hear and believe. But Priscus offered gifts
and asked for time until his son should marry a Hebrew girl at
Marseilles; he promised deceitfully that he would then do what
the king required. Meantime a quarrel arose between him and Phatir,
one of the Jewish converts who was now a godson to the king. And
when on the Sabbath Priscus clad in an orary and carrying nothing
of iron in his hand, was retiring to a secret place to fulfill
the law of Moses, suddenly Phatir came upon him and slew him with
the sword together with the companions who accompanied him. When
they were slain Phatir fled with his men to the church of St.
Julian, which was on a neighboring street. While they were there
they heard that the king had granted to the master his life but
ordered the men to be dragged like malefactors from the church
and put to death. Then, their master being already gone, one of
them drew his sword and killed his comrades and then left the
church armed with his sword, but the people rushed upon him and
he was cruelly killed. Phatir obtained permission and returned
to Gunthram's ; kingdom whence he had come. But soon after he
was killed by Priscus's kinsmen.
[18. Legates returning from Spain report that king Leuvigild
admits that Christ is the equal of God but denies that the Holy
Spirit is God at all. 19. Gunthram's men cross the river
Orge and do damage in Chilperic's territory.]
20.
In that year Chrodinus died, a man of magnificent goodness and
piety, a great almsgiver and helper of the poor, a lavish enricher
of churches and supporter of the clergy. For he often started
at the beginning and cleared estates, laying out vineyards, building
houses, making fields. And he would then invite bishops who were
poor and give them a feast and generously distribute among them
houses with fields and men to till them and silver and bedding
and utensils and officers and slaves saying: "Let these properties
be given to the church, that when poor men are supported upon
them they may obtain pardon for me before God." I have heard
many other good things of this man which it would take too long
to tell. He died in his seventieth year.
[21. List of prodigies.]
22.
King Chilperic, having seized cities belonging to his brother,
appointed new counts and ordered that all the tribute of the cities
be paid to him. And we know that this was done. In these days
two men were seized by Nunnichius, count of Limoges, who were
carrying letters in the name of Charterius, bishop of Perigueux,
which contained many insults against the king; and among the rest
it was put as if the bishop were complaining that he had gone
down from paradise to hell, because forsooth he had been transferred
from Gunthram's rule to the dominion of Chilperic. The count just
named sent these letters and these men to the king under strict
guard. The king patiently sent for the bishop to come to his presence
to tell whether the charges against him were true or not. The
bishop came and the king confronted him with the men and the letters.
He asked the bishop if they had been sent by him. He said they
had not. The men then were asked from whom they had received them.
They said it was Frontonius the deacon. The bishop was asked about
the deacon. He replied that he was his greatest enemy and there
could be no doubt that this was his wickedness since he had often
set wicked plots going against him. The deacon was brought at
once and questioned by the king. He testified against the bishop
saying: " It was I wrote this letter at the bishop's order."
But the bishop cried out and said that this man had often devised
clever tricks to cast him out from his office, and the king was
moved with pity and commending his cause to God he let them both
go, interceding with the bishop for the deacon and begging the
bishop to pray for him. And thus the bishop was sent back with
honor to the city. But after two months count Nunnichius who started
this scandal died from an apoplectic stroke and as he was without
children his property was granted to several persons by the king.
[23. On account of the birth of a son king Chilperic releases
prisoners and remits taxes. 24. Gundovald, who claims to
be a son of of Clothar, returns to Gaul from Constantinople and
is received by bishop Theodore of Marseilles who is thereupon
seized and held prisoner by king Gunthram. 25. Prodigies. 26. Gunthram Boso is charged with bringing Gundovald to
he says that Mummolus is guilty of this and promises to bring
him to king Gunthram.]
26.
.... Now duke Gunthram took with him the men of Clermont and Le
Velay and went off to Avignon. But by a stratagem of Mummolus
rotten boats were ready for them at the Rhone. They embarked on
them without suspicion and when they came to the middle of the
river the boats filled and sank. Then being in danger, some escaped
by swimming and a number tore planks from the boats and reached
the shore. But a good many who had less presence of mind were
drowned in the river. Duke Gunthram however reached Avignon. Now
Mummolus on entering the city had seen to it that as only a small
part was left which was not guarded by the Rhone, the whole place
should be protected by a channel into which he led water from
the river. Here he had dug holes of great depth and running water
concealed the traps he had made. Then upon the coming of Gunthram
Mummolus cried from the wall: "Since we are men of good faith,
let him come to one bank and to the other, and let him say what
he wants." When they had come Gunthram said from the other
side-it was this arm of the river that was between them-"If
you please I will cross, because there are some things to speak
of in secret. " Mummolus answered: " Come, don't be
afraid." Thereupon he entered the water with one of his friends
- he was wearing a heavy coat of mail-and immediately when they
reached the hole in the river the friend sank under the water
and did not reappear. But while Gunthram was under water and being
carried along by the swift current one of the bystanders stretched
out a spear to his hand and brought him ashore. And then he and
Mummolus abused one another before leaving the place. While Gunthram
was besieging this city with king Gunthram's army the news was
taken to Childebert. He was angry because Gunthram was doing this
without being ordered and sent Gundulf whom I have mentioned before
to the place. He put an end to the siege and took Mummolus to
Clermont. But after a few days he returned to Avignon.
27.
Chilperic went to Paris the day before Easter was celebrated,
and to avoid the curses contained in the compact between him and
his brothers that no one of them should enter Paris without the
consent of the others, the relics of many saints were carried
before him as he entered the city, and he spent Easter amid great
mirth, and gave his son to be baptized, and Ragnemod, bishop of
the city, received him from the holy font. Chilperic directed
them to call him Theodoric.
[28. Marcus the referendary dies, first receiving the tonsure. 29. The piety of the nuns of Poitiers is described. As
the result of a vision, one of them acted as follows :]
When the maiden had had this vision she was contrite in heart
and after a few days she asked the abbess to get ready a cell
in which she could be shut. The abbess got it ready quickly and
said: " Here is the cell. What more do you wish ? "
The maiden asked to be permitted to be shut in it. This was granted,
and the nuns gathered with loud psalmsinging and the lamps
were lighted and she was conducted to the place, the blessed Radegunda
holding her hand. And so she said farewell to all and kissed each
one and became a recluse. And the entrance by which she went in
was walled up and she is there now spending her time in prayer
and reading.
[30. The emperor Tiberius dies and Mauritius succeeds him.]
31.
King Chilperic received legates from his nephew Childebert and
am them the leader was Egidius, bishop of Rheims. On being brought
before the King they presented their letter and said: "Our
master your nephew begs you to keep with especial care the peace
you have made with him since he cannot have peace with your brother,
who took away his share of Marseilles after his father's death
and retains fugitives and is not willing to send them back. Therefore
your nephew Childebert wishes to preserve unbroken friendship
which he now has with you." Chilperic replied: 'My brother
has proven guilty in many particulars. For if my son Childebert
would seek the path of reason, he would know at once that it was
by my brother's connivance that his father was killed." Upon
this bishop Egidius said: "If you would join with your nephew
and he with you and take the field, due vengeance would be speedily
visited on him." When they had sworn to this agreement and
exchanged hostages, they departed. Then relying on these promises
Chilperic set the army of his kingdom in motion and went to Paris.
And on encamping there he brought great expense to the inhabitants.
And duke Berulf went with the people of Tours, Poitiers, Angers,
and Nantes to the boundary of Bourges. And Desiderius and Bladast
with all the army of their province hemmed in the territory of
Bourges on the other side, completely devastating the country
through which they came. And Chilperic ordered the army which
had come to him to pass through the territory of Paris. And when
they passed through, he passed also and went to the town of Melun,
burning and wasting all. And although his nephew's army did not
come to him, still his dukes and legates were with him. Then he
sent messengers to the dukes just mentioned and said: "Enter
the territory of Bourges and go right to the city and demand the
oath of fidelity in my name." But the people of Bourges gathered
at the town of Châteaumeillant to the number of fifteen
thousand and there fought duke Desiderius, and there was great
slaughter there so that more than seven thousand from each army
fell. And the dukes went to the city with the people who were
left, plundering and devastating all. And such marauding was done
there as was never heard of in old times, so that no house nor
vineyard nor tree was left, but they cut, burned, and subdued
all. Moreover they carried the sacred utensils from the churches
and burned the churches with fire. But king Guntram went with
an army against his brother, placing all his hope in the judgment
of God. And one evening he sent his army and destroyed a great
part of his brother's army. In the morning legates went to and
fro and they made peace, promising one another that each would
pay for what he had done beyond the limit of the law whatever
the bishops and leaders of the people should decide. And so they
parted peaceably. And when king Chilperic could not keep his army
from plundering he slew the count of Rouen with the sword and
thus returned to Paris, leaving all the booty and giving up the
captives. And the besiegers of Bourges, on receiving orders to
return home, took with them so much plunder that all the district
they left was believed to be emptied of men and domestic animals.
The army of Desiderius and Bladast went through the land of Tours
and burned, plundered, and slew, as is the custom with enemies,
and they took captives, the most of whom they spoiled and afterwards
let go. There followed upon this disaster a disease among domestic
animals so that S scarcely enough remained to make a start with,
and it was strange if any one saw an ox or heifer. While this
went on king Childebert remained with his army in one place. And
one night the army mutinied and the lesser people raised a great
murmur against bishop Egidius and the king's dukes, and began
to cry aloud and shout in public, saying: "Let those be thrust
from the presence of the king who sell his kingdom, give over
his cities to the dominion of another, and betray his people to
the rule of another prince." While they continued shouting
such things the morning came, and they seized their armor and
hastened to the king's tent in order to seize the bishop and leaders
and crush them by force and beat and wound them. On learning of
this the bishop fed on horseback and hastened to his own city.
And the people pursued him hurling stones and shouting abuse.
And he was saved by the fact that they had no horses ready. The
bishop outstripped his companions' horses and hastened on alone
so terrified that when one shoe dropped off he did not stop to
put it on. And so he arrived at his city and shut himself within
the walls of Rheims.
32.
A few months earlier Leudast had come to Tours with the king's
command to take his wife back and dwell there. Moreover he brought
me a letter signed by the bishops directing that he be admitted
to the communion again. But since I saw no letter from the queen,
on whose account especially he had been excommunicated, I put
off admitting him and said: "When I receive the queen's command
then I will not delay to admit him." Meantime I sent to her
and she wrote back saying: "I was urged by many and could
not help letting him go. But now I ask you not to be reconciled
to him nor give him the holy bread from your hand until I consider
more fully what I ought to do." But when I read this letter
over I was afraid he would be killed, and sending for his brotherinlaw
I made it known to him and asked that Leudast be careful until
the queen should relent. But he received with suspicion the advice
which I gave frankly in God's sight, and since he was my enemy
he refused to do what I ordered, and the proverb was fulfilled
which I once heard an old man mention: "Always give good
advice to friend and foe because the friend takes it and the foe
despises it." And so he despised this advice and went to
the king, who was then at Melun with his army, and he entreated
the people to beg the king to see him. So when all made entreaty
the king gave him a hearing. Leudast threw himself at his feet
and begged for pardon, and the king replied to him: "Be on
guard yet for a little while until I see the queen and make arrangement
as to how you are to return into favor with her." But he
was reckless and foolish and was confident because he had had
a hearing before the king, and when the king returned to Paris
he threw himself at the queen's feet in the holy church on the
Lord's day and asked for pardon. But she was furious and cursed
the sight of him and drove him away and said, bursting into tears:
"I have no sons living to avenge the slander against me and
I leave it to you, Lord Jesus, to avenge." And she threw
herself at the king's feet and added: "Woe is me that I see
my enemy and do not prevail over him." Then Leudast was driven
from the holy place and the mass was celebrated. The king and
queen returned from the holy church and Leudast went to the square
having no idea what was going to happen to him; he went around
the traders' houses, examined their costly wares,
tested the weight of the silver articles and looked at various
ornaments, saying: "I'll buy this and this because I still
have much gold and silver." As he was saying this the queen's
servants came suddenly and wished to bind him with chains. But
he drew his sword and struck one of them. Then in a rage they
seized their swords and shields and rushed at him. And one of
them dealt a stroke that took hair and skin off a great part of
his head. And as he fled across the city bridge his foot slipped
between two planks of the bridge and his leg was broken and he
was taken. His hands were tied behind his back and he was put
in prison. The king ordered the physicians to attend him in order
that when cured of his wounds he might be executed with prolonged
torture. He was taken to one of the estates of the fisc but his
wounds putrefied and he was dying when the queen ordered him to
be laid on the ground on his back. Then a great bar of iron was
placed under his neck and they struck his throat with another.
And so after living an always perfidious life he died a just death.
[33. List of Prodigies. 34. Death of Chilperic's
infant son Theodoric.]
35.
In the meantime the queen was told that the boy who had died had
been taken away by evil arts and enchantments, and that Mummolus
the prefect, whom the queen had long hated, had a share in the
death of her son Theodoric. And it happened that while Mummolus
was dining at home one from the king's court complained that a
boy whom he loved had been attacked by dysentery. And the prefect
said to him: " I have an herb at hand a draught of which
will soon cure a sufferer from dysentery no matter how desperate
the case." This was reported to the queen and she was the
more enraged. Meantime she apprehended some women of Paris and
plied them with tortures and strove to force them by blows to
confess what they knew. And they admitted that they practiced
magic and testified that they had caused many to die, adding what
Ido not allow anyone to believe: "We gave your son, O Queen,
in exchange for Mummolus the prefect's life." Then the Queen
used severer torture on the women and caused some to be drowned
and delivered others over to fire, and tied others to wheels where
their bones were broken. And then she retired with the king to
the villa of Compiègne and there disclosed to him what
she had heard of the prefect. The king sent his men and ordered
him summoned, and after examining him they loaded him with chains
and subjected him to torture. He was hung to a beam with his hands
tied behind his back and there asked what he knew of the evil
arts, but he confessed nothing of what we have told above. Nevertheless
he told how he had often received from these women ointments and
potions to secure for him the favor of the king and queen. Now
when released from torture, he called a reader and said to him:
"Tell my master the king that I feel no ill effect of the
tortures inflicted on me." Hearing this the king said: "Is
it not true that he practises evil arts if he has not been harmed
by these tortures?" Then he was stretched on the wheel and
beaten with triple thongs until his torturers were wearied out.
Then they put splinters under his finger and toe nails. And when
it had come to this, that the sword hung over him to cut his head
off, the queen obtained his life; but a disgrace not less than
death followed. Everything was taken from him and he was put on
a rough wagon and sent to his birthplace, the city of Bordeaux.
But on the way he had a stroke of apoplexy and was scarcely able
to reach his destination. And not long after he died. Then the
queen took all the boy had owned, both garments and costly articles,
whether of silk or wool, all she could find, and burned them.
They say there were four wagonloads. She had the : things
of gold and silver melted in a furnace that nothing might remain
as it was to recall the sad memory of her son.
[36. Difficulties of Aetherius, bishop of Lisieux, with
a dissolute priest and how he finally triumphed. 37. Abbot
Lupentius is falsely accused, tortured, and murdered by Count
Innocent. 38. Count Innocent becomes bishop of Rodez. 39. Sulpicius becomes bishop of Bourges. 40. Theological argument
between Gregory and a Spanish legate. 41. Chilperic retires
to Cambrai. 42. Childebert receives money from the emperor
to drive the Lombards out of Italy but fails to do so. 43. Events in Spain. 44. List of prodigies.]
45.
Meantime on the First of September came and a great embassy of
Goths came to king Chilperic. He had now returned to Paris. He
ordered many households of slaves to be taken from his estates
and placed on the wagons; many too who wept and refused to go
he ordered to be put under guard, in order to send them more easily
with his daughter. They say that many in their grief hanged themselves,
fearing they would be taken from their kinsmen. Son was separated
from father, mother from daughter, and they departed with loud
outcries and curses. There was such a wailing in the city of Paris
that it was compared with the wailing of Egypt. Many of the older
men who were forced to go made their wills and left their property
to the churches, and requested that when the girl had entered
the Spains the wills should be opened at once as if they were
already buried.
Meantime legates came to Paris from king Childebert and warned
king Chilperic not to take anything from the cities he held that
belonged to the realm of Childebert's father, [or present his
daughter with the treasures in any of them] or dare to touch the
slaves or horses or yokes of oxen or anything in them. They say
that one of these legates was secretly killed, but it was not
known by whom; still suspicion turned to the king. King Chilperic
promised that he would touch nothing from these cities, and invited
the Frankish nobles and the rest who had sworn fealty and celebrated
his daughter's marriage. She was given over to the legates of
the Goths and he gave her great treasures. Moreover her mother
presented her with a great quantity of gold and silver and garments,
so that when the king saw it he thought he had nothing left. The
queen noticed he was provoked and she turned to the Franks and
said: "Do not think, men, that I have anything here from
the treasures of previous kings; for all that you see is taken
from my own property, since the most glorious king has given me
much and I have gathered a good deal by my own labor, and I have
made great gains from houses granted to me, both from the revenues
and the tribute. Moreover you have often enriched me with your
gifts, and from these sources comes all that you see before you,
for there is nothing here from the public treasures." And
thus the king's mind was deceived.
There was such a multitude of things that it took fifty wagons
to carry the gold and silver and other ornaments. The Franks offered
many gifts, some gold, others silver, many horses or garments;
each gave such a gift as he could. Finally the girl said farewell
after tears and kisses and when she was going out of the gate
a wagon axle broke and all said: "Mala hora," which
was taken by some as an augury. So she went forth from Paris and
ordered the tents pitched at the eighth milestone from the city.
And fifty men rose in the night and took a hundred of the best
horses with golden bridles and two great chains and fled to king
Childebert. Moreover along the whole way when any one could escape,
he fled, taking whatever he could lay hands on. Abundantsupplies
at the expense of the different cities were gathered along the
way; in this the king ordered that nothing should be taken from
his own treasury but all from the contributions of the poor..
And as the king was suspicious that his brother or nephew would
prepare some ambush against the girl on the way, he directed that
she should be guarded by an army. Great warriors were with her,
duke Bobo, Mummolinus's son, with his wife as attendant on the
bride, Domigisel and Ansovald and the majordomo Waddo who
had once been count of Saintes, and also about four thousand common
soldiers. The rest of the dukes and chamberlains who started with
her turned back at Poitiers. The others journeyed on as they could.
And on this journey such spoils and booty were taken as can scarcely
be described. For they robbed the huts of the poor, wasted the
vineyards, cutting off the vines and carrying them away grapes
and all, taking domestic animals and whatever they could come
upon and leaving nothing along their road, and the words that
were spoken through Joel the prophet were fulfilled, "That
which the locust hath left hath the cankerworm eaten, and that
which the cankerworm hath left, hath the caterpillar eaten; and
that which the caterpillar hath left, hath the palmer-worm eaten."
This is what happened on this occasion. What was left by frost
the storm destroyed, what was left by the storm the drought destroyed,
and what was left by the drought the host carried away.
46.
While they continued on their way with this plunder, Chilperic,
the Nero and Herod of our time, went to his villa of Chelles,
about one hundred stades distant from Paris and there hunted.
One day, returning from the hunt in the dusk, when he was dismounting
from his horse and had one hand on a slave's shoulder a certain
one came and stabbed him with a dagger under the armpit and repeating
the blow pierced his belly. A flood of blood issued at once from
his mouth and the open wounds and put his wicked soul to flight.
The narratiye before this shows how iniquitous he was. For he
frequently laid great districts waste and burned them over, and
experienced no pain in this but rather joy, like Nero before him
when he recited tragedies as the palace burned. He often punished
men unjustly because of their wealth. Very few clerics in his
time reached the office of bishop. He was given over to gluttony
and his belly was his god. He used to say that no one was wiser
than he. He wrote two books on the model of Sedulius, but their
feeble little verses can't stand on their feet at all, since for
lack of understanding he put short syllables for long ones and
long for short. He wrote pamphlets also and hymns and masses which
can in no wise be received. He hated the causes of the poor. He
was always blaspheming the bishops of the Lord, and when he was
in retirement ha belittled and ridiculed no one more than the
bishops of the churches. He called this one lightheaded, that
one vain, another lavish, another wanton, another conceited, another
pompous. He hated nothing more than churches. For he often used
to say: "Behold our treasury has remained poor, behold our
wealth has gone to the churches, no one reigns if not the bishops;
our office will perish and be transferred to the bishops of the
cities." Going on in this way he would always break wills
that were made in favor of churches and he trampled under foot
the last directions of his own father, thinking that there was
no one left to require the execution of his will. As to lust and
wantonness nothing can be found in thought that he did not realize
in deed. And he was always looking for new devices to injure the
people and of late years if he found any one guilty he would order
his eyes torn out. And in the directions he sent to his judges
to secure his own advantages he would add this: "If any one
disregards our orders let him be punished by having his eyes torn
out." He never loved any one sincerely and was loved by no
one, and therefore when he died all his people deserted him. But
Mallulf bishop of Senlis, who had been sitting in his tent three
days and had been unable to see him, came when he heard he was
killed, and washed him and put on better garments, and spent the
night singing hymns, and took him in a boat and buried him in
the church of St. Vincent which is at Paris, leaving queen Fredegunda
in the cathedral.
HERE ENDS IN CHRIST'S NAME THE SIXTH BOOK OF THE
HISTORIES. THANKS BE TO GOD. AMEN.
BOOK VII
HERE BEGIN THE CHAPTERS OF THE SEVENTH BOOK
1. Death of the holy bishop Salvius.
2. Fighting between men of Chartres and of Orleans.
3. killing of Vidast, named also Avus.
4. Fredegunda takes refuge in a church; her treasures that were
taken to Childebert.
5. King Gunthram goes to Paris.
6. The same king takes control of Charibert's kingdom.
7. Childebert's legates demand Fredegunda.
8. The king requests the people not to kill him as [they had]
his brothers.
9. Riguntha's treasures are taken away and she is held prisoner
by Desiderius.
10. Gundovald is made king; about Riguntha, king Chilperic's daughter.
11. The signs which appeared.
12. The burning of the country about Tours and St. Martin's miracle.
13. The burning and plundering of Poitiers.
14. King Childebert's legates are sent to prince Gunthram.
15. Fredegunda's wickedness.
16. Bishop Prætextatus's return.
17. Bishop Promotus.
18. What was said to the king to put him on his guard against
being killed.
19. The queen is ordered to retire to a villa.
20. How she sent a man to assassinate Brunhilda.
21. Eberulf's flight and how he was watched.
22. His wickedness.
23. A Jew with his attendants is killed.
24. The plundering of Poitiers.
25. The despoiling of Marileif.
26. Gundovald goes the round of his cities.
27. The wrong done to bishop Magnulf.
28. Advance of the army.
29. Killing of Eberulf.
30. Gundovald's legates.
31. The relics of the holy martyr Sergius.
32. Other legates of Gundovald.
33. Childebert visits his uncle Gunthram.
34. Gundovald retires to Comminges.
35. The church of St. Vincent the martyr at Agen is plundered.
36. The conversation between Gundgvald and the soldiers.
37. The attack on the city.
38. The killing of Gundovald.
39. The killing of bishop Sagittarius and Mummolus.
40. Mummolus's treasures.
41 . A giant .
42. A miracle of St. Martin.
43. Desiderius and Waddo.
44. The woman with a spirit of divination.
45. The famine in this year.
46. Death of Christofor.
47. Civil war among the citizens of Tours.
HERE END THE CHAPTERS
-----
HERE BEGINS THE SEVENTH BOOK
1.
Though it is my desire to continue the history which the previous
books have left untold, still affection requires me first to tell
somewhat concerning the blessed Salvius, who, as is well known,
died in this year. [note: Salvius died Sept 10, 584.
Chilperic's death which closes Book VI occurred in 584.] As
he himself was wont to relate he continued for a long time in
the secular garb and with secular judges devoted himself to worldly
cases, but yet he never entangled himself in the passions in which
the mind of the young is usually involved. And finally when the
odor of the divine breath had touched his inward parts, he left
the warfare of the world and sought a monastery, and being even
then devoted to godliness he understood that it was better to
be poor with the fear of God than to pursue the gains of the perishing
world. In this monastery he continued a long time under the rule
established by the fathers. And when he had reached a more mature
strength both of understanding and of life, the abbot who was
over this monastery died and he took up the task of feeding the
flock; and whereas he should have shown himself more commonly
among his brethren for their correction, after he had attained
this honor he was more retiring; and so he sought for himself
a more secluded cell; now in the former, as he himself told, he
had changed the skin of his body more than nine times, from scourging
himself with too great determination. Then after receiving the
office, while he devoted himself to prayer and reading, contented
with this abstinence, he kept considering whether it was better
for him to be hidden among the monks or to take the name of abbot
among the people. Why say more ? He said farewell to his brethren
and they to him, and was immured. While thus immured he continued
in all abstinence more than before; and in his love of charity
he sought when any Strangers came to bestow his prayers on them
and administer the grace of the blessed bread abundantly, which
brought sound health to many who were infirm. And once he lay
panting on his bed worn out by a high fever, and behold his cell
was suddenly brightened by a great light and quivered. And he
lifted his hands to heaven and breathed out his spirit while giving
thanks. With mingled cries of mourning the monks and his mother
took the dead man's body out [of the cell], washed and clothed
it and placed it on a bier and spent the night in weeping and
singing psalms. In the morning while preparations for the funeral
went on the body began to move on the bier. And behold his cheeks
regained color and, as if roused from a deep sleep, he stirred
and opened his eyes and lifted his hands and said: " Merciful
God, why hast Thou allowed me to return to this gloomy place of
life on earth, since Thy mercy in heaven would be better for me
than vile life in this world." His people were wonderstruck
and asked what such a prodigy could mean, but he made no answer
to their questions. He rose from the bier, feeling no harm from
the painful experience he had suffered, and continued for three
days without the support of food or drink. On the third day he
called the monks and his mother and said: "Listen, dear ones,
and understand that what you look upon in this world is nothing
but it is like the prophet Solomon's song, 'All is vanity.' Happy
is he who can live in the world so as to deserve to see the glory
of God in heaven." Having said this he began to doubt whether
to say more or be silent. When he said no more he was beset by
the entreaties of his brethren to tell what he had seen, and he
went on: " Four days ago when my cell quivered and you saw
me lifeless, I was seized by two angels and carried up to the
high heavens, so that I thought I had under my feet not only this
filthy world but the sun also, and the moon, the clouds and the
stars. Then I was taken through a door brighter than this light
into that dwelling in which all the pavement was like shining
gold and silver, a brightness and spaciousness beyond description,
and such a multitude of both sexes was there that the length and
breadth of the throng could not be seen. A way was made for me
through the press by the angels who guided me, and we came to
a place which I had already seen from a distance; a cloud hung
over it brighter than any light, in which no sun or moon or star
could be seen, but excelling all these it gleamed more brightly
than the light of nature, and a voice came out of the cloud like
a voice of many waters. Then I, a sinner, was humbly greeted by
men in it, priestly and worldly dress who, my guides told me,
were martyrs and confessors whom we worship here with the greatest
reverence. I stood where I was bidden and a very sweet odor enveloped
me so that I was refreshed by this sweetness and up to the present
I have wanted no food or drink. And I heard a voice saying: 'Let
him return to the world since he is necessary to our churches.'
It was only the voice that was heard, for it could not be seen
who spoke. And I threw myself on the pavement and said with loud
weeping: 'Alas, Alas, Lord, why didst Thou show me this if I t;
was to be deprived of it. Behold today Thou wilt cast me out t:
from Thy face to return to the sinful world and never be able
to return here again. I beseech Thee, Lord, not to take Thy mercy
from me but permit me to stay here and not fall thither and perish.'
And the voice which spoke to me said: 'Go in peace, for I am your
keeper until I bring you back to this place.' Then I was left
alone by my companions and departed weeping by the gate by which
I entered and returned here." When he had said this and all
present were wonderstruck, God's saint began to weep and say:
"Woe is me who have dared to reveal such a mystery. For the
pleasant odor which I brought from the holy place, by which it
I have been supported the last three days without eating or drinking,
has gone. My tongue too is covered with grievous sores and swollen
so that it seems to fill the whole of my mouth. And I know that
it was not well pleasing to my Lord God to make these secrets
known. But Thou knowest, Lord, that I did this in simplicity of
heart, not in boastfulness. I beg Thee, be kind and do not abandon
me, according to Thy promise." After this he said no more
and took food and drink. Now as I write this I am afraid that
some reader may not believe it, according to what Sallust the
historian says: "When you speak of the virtue and fame of
good men each calmly believes what he thinks it easy for himself
to do; beyond that he considers it falsely invented." For
I call all-powerful God to witness that I learned from his own
lips all that I have told. A long time after, the blessed man
was taken from his cell, chosen bishop, and ordained against his
will. And when he was, I think, in his tenth year as bishop, the
plague grew worse in Albi, and the greatest part of the people
had now died and few of the citizens remained, but the blessed
man, like a good shepherd, never consented to leave the place,
but he continually urged those who were left to devote themselves
to prayer and to keep watch continually and to be engaged always
in good works and profitable thought, saying: "Do this so
that if God wishes you to go from this world you can enter not
into judgment but into rest." And when by God's revelation,
as I suppose, he recognized the time of his calling, he made himself
a tomb and washed his body and clothed it; and thus always intent
upon heaven he breathed out his blessed spirit. He was a man of
great holiness and not greedy at all; he never wished to possess
gold. If he took it under compulsion he at once paid it out to
the poor. In his time when Mummolus the patrician took many captives
from that city he followed him and ransomed them all. And the
Lord gave him such favor with that people that the very men who
took the captives made him concessions in the price and also gave
him gifts. And so he restored the captives taken from his country
to their former liberty. I have heard many good things about this
man, but as I desire to return to the history I have undertaken
I pass them over for the most part.
2.
Now when Chilperic had died and had found the death he had long
been looking for, the men of Orleans united with those of Blois
made an attack on the people of Châteaudun and defeated
them, taking them off their guard; they burned their houses and
crops and whatever they could not carry away conveniently, and
they plundered flocks and herds and carried off all that was not
fast. Upon their departure the men of Châteaudun with the
rest of the men of Chartres pursued them closely and treated them
in the same way as they were treated, leaving nothing in their
houses or outside their houses or of their houses. And while they
were still abusing one another and raging, and the men of Orleans
were ready to fight the men of Chartres, the counts intervened
and at a hearing before them peace was made, on condition that
on the day when court was to be held the side which had flamed
out wrongfully against the other should make payment according
to justice. And thus the war was ended.
[3. Vidast is slain in a quarrel with the Saxon Childeric,
who settles for it by a payment to Vidast's sons. 4. Fredegunda
takes refuge in a church. Childebert gets some of her treasures. 5. Fredegunda invites Gunthram to take Chilperic's kingdom
and become guardian to her son. He goes to Paris. Childebert also
approaches the city]
6.
When the people of Paris refused to admit Childebert he sent legates
to king Gunthram, saying: "I know, most righteous father,
that it is not unknown to your goodness how up to the present
time the enemy has defrauded us both so that neither of us could
find justice for what was due him. Therefore I humbly beg you
now to keep the agreement that was made between us after my father's
death." Then king Gunthram said to the legates: "O wretches,
always faithless, you have no truth in you and you, do not stick
to your promises; behold, you failed in all your promises to me
and entered into a new compact with king Chilperic to drive me
from my kingdom and divide my cities between you. Here is your
compact; here are your very signatures by which you connived together.
With what face do you now ask me to receive my nephew Childebert
whom you wished to make my enemy by your perversity ? " To
which .the legates said: " If you are so possessed with anger
as not to keep your promises to your nephew, at least cease taking
what is due to him from Charibert's kingdom." But he replied:
"Here is the agreement entered into with my brothers that
whoever entered Paris without his brother's consent should lose
his part, and Polioctus the martyr and Hilarius and Martin the
confessors were to be his judges and punishers. After this my
brother Sigibert entered, who died by the judgment of God and
lost his part. So did Chilperic. Now they lost their parts by
these wrongdoings. Therefore since they have died by the judgment
of God in accordance with the curses in the compact, I will subject
all Charibert's kingdom with its treasures to my rule by right
of law, nor will I grant anything to any one from it except of
my own free will. Away with you then, you everlasting liars and
traitors, and take this word to your king."
7.
They departed, but legates came again from Childebert to the king
I have mentioned, demanding queen Fredegunda, and saying: "Give
up that murderess who strangled my aunt [note: Galesuenta,
see p. 90 (Book IV:28)] and killed my father and uncle and
also slew my cousins with the sword." But he answered: "
In the court which we hold we decide everything and consider what
ought to be done. " For he was supporting Fredegunda and
used often to invite her to dinner promising that he would be
her strongest defender. And one day when they were dining together
the queen rose and said farewell but was detained by the king,
who said: "Eat something more" But she replied: "Pardon
me, pray, my lord, for according to the custom of women I must
rise because of having conceived." Upon hearing this he was
amazed, knowing that it was the fourth month since she had borne
a son, but he permitted her to rise. Now the leading men of Chilperic's
kingdom, like Ansoald and the rest gathered about his son, who,
as we have stated, was four months old and was named Clothar,
and they exacted oaths in the cities that formerly looked to Chilperic
to be faithful to king Gunthram and his nephew Clothar. And king
Gunthram by process of justice restored all that king Chilperic's
followers had wrongfully taken from various sources, and he himself
gave much to the churches, and he gave effect to the wills of
the dead which had contained bequests to churches and had been
broken by Chilperic, and he was generous to many and gave much
to the poor.
8.
But inasmuch as he had no trust in the men among whom he had come,
he guarded himself with armed men, and never went to church or
to the other places he took pleasure in visiting without a strong
guard. And so one Lord's day, when the deacon had called for silence
among the people for the hearing of the mass, the king rose and
addressed the people: "I adjure you, men and women who are
present, to think it worth while to keep unbroken faith with me,
and not to kill me as you lately did my brothers, and to allow
me for three years at least to help my nephews who have become
my adopted sons. For it may perchance happen if I die while they
are little that you will perish at the same time-may the eternal
Deity not allow it-since there will be no one of our family strong
enough to protect you. " When he said this all the people
poured forth prayers to the Lord for the king.
9.
While this was going on, Riguntha, king Chilperic's daughter arrived
at Toulouse with the treasures described above. And seeing she
was now near the Gothic boundary she began to contrive excuses
for delay, and her people told her also that she ought to remain
there for a time since they were wearied with the journey and
their clothing was rough, their shoes torn, and the harness and
carriages which had been brought on wagons were not yet put together.
They ought first to make all these preparations with care and
then set out on the journey and be received in all elegance by
her betrothed, and not be laughed at by the Goths if they appeared
among them in a rough condition. While they were delaying for
these reasons, Chilperic's death was reported to duke Desiderius.
And he gathered his bravest men and entered Toulouse and finding
the treasures took them from the queen's control and put them
in a certain house sealed up and under the guard of brave men,
and he allowed the queen a scanty living until she should return
to the city.
[10. Gundovald is proclaimed king. 11. A list of
prodigies pointing to Gundovold's death. 12. Tours is forced
to become subject to Guntram. 13. Poitiers also comes under Gunthram's
control.]
14.
Now when court was held, bishop Egidius, Gunthram Boso, Sigivald,
and many others were sent by king Childebert to king Gunthram,
and they went in to him and the bishop said: "Most righteous
king, we thank the allpowerful God that he has retored you
after many toils to your own land and kingdom." And the king
said to him: "Yes, it is to the King of kings and Lord of
lords who in his mercy thought it right to accomplish this, that
due thanks should be given. For it is certainly not to you, whose
treacherous counsel and perjuries my land was burned over a year
ago; you never kept good faith with any man; your crooked dealings
are everywhere; it is not a bishop, but an enemy of my kingdom
that you show yourself to be." At these the bishop, though
enraged, was silent; But one of the legates spoke: "Your
nephew Childebert begs you to order the cites which his father
held to be given back to him." At this he replied: "I
told you before that our compacts give them to me and therefore
I refuse to restore them." Another of the legates said: "Your
nephew asks you to order the sorceress Fredegunda, through whom
many kings have been killed, to be surrendered to him, so that
he can avenge the death of his father, uncle and cousins."
"She shall not be given into his power," said Gunthram,
"because she has a son who is king. Besides I do not believe
that what you say against her is true." Then Gunthram Boso
approached the king as if he were going to make some request.
But since it had been certainly reported that he had raised Gundovald
up as king, Gunthram spoke before him and said: " You enemy
of my country and kingdom, who went a few years ago to the East
for the express purpose of bringing Ballomer"-so he used
to call Gundovald-"into my kingdom, you who are always treacherous
and never perform what you promise." Gunthram Boso replied:
"You are lord and king and sit on a royal throne and
no one ventures to make answer to what you say. Now I say that
I am innocent of this charge. And if there is any one of my rank
who secretly makes this charge against me, let him come now openly
and make it. Then, most righteous king, I will leave it to the
judgment of God to decide when he sees us fighting on a level
field." At this all were silent and the king added: "All
ought to be eager to drive from our territories an adventurer
whose father was a miller; and to tell the truth his father was
in charge of the combs and wove wool." And although it is
possible for one man to be master of two trades, still one of
them answered in ridicule of the king: "Therefore, as you
say, this man had two fathers at the same time, one a worker in
wool, the other a miller. Fie on you, king, to say such an outlandish
thing. For it is an unheard of thing that one man should have
two fathers at the same time except in a spiritual sense."
Then they laughed without restraint and another legate said: "We
bid you goodby, O king. Although you have refused to restore
your nephew's cities we know that the ax is still safe that was
driven into your brothers' heads. It will soon strike yours."
Thus they went off in a quarrelsome spirit. Then the king, inflamed
at their insults, ordered his men to throw on their heads as they
went rotted horsedung, chips, hay and straw covered with
filth, and the stinking refuse from the city. And they were badly
fouled and went off amid unmeasured t insult and abuse.
15.
While queen Fredegunda was living in the church at Paris, Leonard,
formerly an officer of the household, who then came from Toulouse,
went to her and began to tell her of the abuse and insults offered
to her daughter, saying: ' At your command I went with queen Riguntha
and I saw her humiliation and how she was plundered of her treasures
and everything. And I escaped by flight and have come to report
to my mistress what has happened. " On hearing this she was
enraged and ordered him despoiled in the very church and she took
away his garments and the belt which he had as a gift from king
Chilperic and ordered him out of her presence. The cooks and bakers,
too, and whoever she learned of as returning from this journey,
she left beaten, plundered, and maimed. She tried to ruin by wicked
accusations to the king, Nectar, brother of bishop Baudegysil,
and she said he had taken much from the treasury of the dead king.
Moreover she said he had taken from the storehouses sides of meat
and a great deal of wine, and she requested that he should be
bound and thrust into prison darkness. But the king's patience
and his brother's help prevented this. She did many foolish things
and did not fear God in whose church she was taking refuge. She
had with her at the time a judge, Audo, who had assisted in many
wrongdoings in the time of the king. For together with Mummolus
the prefect he subjected to the state tax many Franks who in the
time of king Childebert the elder were free born. After the king's
death he was despoiled by them and stripped, so that he had nothing
left except what he could carry away. For they burned his house
and would have taken his life if he had not fled to the church
with the queen.
[16. Praetextatus returns to the bishopric of Rouen.]
17. Promotus had been made bishop in Châteaudun by
order of king Sigibert and had been removed after that king's
death on the ground that the town was a parish of Chartres - and
judgment had been given against him to the effect that he should
perform only the functions of a priest. He now came to the king
and begged to receive again his ordination as bishop in the town
mentioned. But Pappalus, bishop of Chartres, opposed him and said:
"It is my parish," pointing especially to the decision
of the bishops, and Promotus could obtain nothing more from the
king than permission to take again his own property which he had
with the territory of the town, on which he lived with his mother
who was still living.
[18. King Gunthram fears assassination. 19. Fredegund
ordered to retire to her villa at Reuil. 20. She sends
a clerk t assassinate Brunhilda. When he returns without success
she has his feet and hands cut off.]
21.
After this when king Gunthram returned to Chalon and endeavored
to inquire into his brother's death and the queen had put the
blame on the chamberlain Eberulf - for she had invited him to
reside with her after the king's death but could not prevail upon
him to do so - this enmity accordingly broke out and the queen
said that the king had been killed by him and that he had taken
much from the treasures and so gone off to Tours, and therefore
if the king wished to avenge his brother's death he might know
that Eberulf was the leader in the matter. Then the king swore
to all his nobles that he would destroy not only Eberulf himself
but also all his kinsmen to the ninth degree, in order that by
their death the wicked custom of killin kings might be ended.
On learning this, Eberulf fled to the church of St. Martin, whose
property he had often seized. Then upon the pretext of watching
him the men of Orleans and Blois came in turn to keep guard, and
at the end of fifteen days returned with great booty, taking horses,
flocks and herds, and whatever they could carry off. But the men
who took away the blessed Martin's horses got into a quarrel and
pierced one another with lances. Two, who were taking mules, went
to a house near by and asked for a drink. And when the man said
he had none they raised their lances to attack him but he drew
his sword and thrust them both through and they fell dead; Saint
Martin's horses were returned. Such evils were done at that time
by the men of Orleans that they cannot be described
22.
While this was going on Eberulf's property was being granted to
different persons; his gold and silver and other valuables that
he had with him he offered for sale. What he held in trust was
confiscated. The herds of horses, swine, and packanimals
were taken His house within the walls which he had taken from
the possession of the church and which was full of grain, wine,
sides of meat, and many other things, was completely cleaned out
and nothing but the bare walls remained. Because of this he regarded
me with great suspicion although I was running faithfully on his
errands, and he kept promising that if he ever regained the king's
favor he would take vengeance on me for what he suffered. but
God, to whom the secrets of the heart are revealed, knows that
I helped him disinterestedly as far as I could. And although in
former times he had laid many traps for me in order get St. Martin's
property, still there was a reason why I should get them, namely
because I had taken his son from the holy font. But I believe
it was the greatest drawback to the unlucky man that he showed
no respect for the holy bishop. For he often engaged in violence
within the very portico that is close to the saint's feet, and
was continually occupied with drunkenness and vanities; and when
a priest refused to give him wine, since he was plainly drunk
already, he crushed him down on a bench and beat him with his
fists and with other blows, so that he seemed to be almost dying;
and perhaps he would have died if the cupping glasses of the physicians
had not helped him. Now because of his fear of the king he had
his lodging in the audience chamber of the holy church. And when
the priest who kept the door keys had closed the other doors and
gone, girls went in with the rest of his attendants by the door
of the audience chamber and looked at the paintings on the walls
and fingered the ornaments of the holy tomb, which was a wicked
crime in the eyes of the religious. And when the priest learned
of this he drove nails in the door and fitted bars within. And
after dinner when he was drunk he noticed this, and as we were
singing in the church on account of the service at nightfall,
he entered in a rage and began to attack me with abuse and curses,
reviling me, among other things, because I wished to keep him
away from the holy bishops' tomb cover. But I was amazed that
such madness should possess the man and tried to calm him with
soothing words. But as I could not overcome his rage by gentle
words I decided to be silent. And finding that I would say nothing
he turned to the priest and overwhelmed him with abuse. For he
assailed both him and me with vile language and various insults.
But when we saw that he was so to speak possessed by a demon,
we went out of the holy church and ended the disgraceful scene
and the service at the same time, being especially indignant that
he had become so abusive before the very tomb, without respect
for the holy bishop.
In these days I saw a vision which I told him in the holy church
saying: " I thought that I was celebrating mass in this holy
church and when the altar with the offerings was now covered with
a silk cloth, I suddenly saw king Gunthram entering and he said
in a loud voice, 'Drag out the enemy of my family, tear the murderer
away from God's sacred altar.' And when I heard him I turned to
you and said: 'Wretch, take hold of the altarcloth with
which the holy gifts are covered, lest you be cast out of here.
' And although you laid hold of it you held it with a loose hand
and not manfully. But I stretched out my hands and opposed my
breast against the king's breast, saying: 'Do not cast this man
out of the holy church lest you incur danger to your life, lest
the holy bishop estroy you by his power Do not kill yourself with
your own weapon because if you do this you will lose the present
life and the eternal one.' But when the king opposed me you let
go the cloth and came behind me. And I was very much annoyed at
you. And when you returned to the altar you took hold of the cloth,
but again let go. And while you held it without spirit and I manfully
resisted the king I woke up in terror, not knowing what the dream
meant." Now when I had told it to him he said: "It is
a dream that you saw because it strongly agrees with my purpose."
And I said to him: "And what is your purpose?" He replied:
"I have determined that if the king orders me to be dragged
from this place I will hold to the altarcloth with one hand
and with the other draw my sword and first kill you and then as
many clerks as I can reach. And after this it would not be a misfortune
for me to die, if I first took vengeance on this saint's clerks."
I heard this and was amazed, and wondered why it was that the
devil spoke by his mouth. For he never had any fear of God. For
while he was at liberty his horses and flocks were let go among
the crops and vineyards of the poor. And if they were driven away
by the men whose labor they were destroying these were at once
beaten by his men. In this trouble in which he was he often told
how many of the blessed bishop's possessions he had taken unjustly.
In fact the year before he had urged on a certain foolish citizen
and caused him to summon the bailiffs of the church. Then, without
regard for justice, he had taken property which the church formerly
possessed under pretense of having bought it, giving the man the
gold ornament on his belt. Moreover he acted perversely in many
other things to the end of his life, which we shall tell of later.
23.
In this year Armentarius, a Jew, with one attendant of his own
sect and two Christians, came to Tours to demand payment of the
bonds which Injuriosus, exvicar, and Eunomius, excount,
had given to him on account of the tribute. And calling on the
men, he received a promise to pay the sum with interest, and they
said to him besides: "If you will come to our house we will
pay what we owe and honor you with presents also, as is right."
He went and was received by Injuriosus and placed at dinner, and
when the feast was over and night came, they arose and passed
from one place to another. Then, as they say, the Jews and the
two Christians also were killed by Injuriosus's men, and thrown
into a well which was near his house. Their kinsmen heard what
ad been done and came to Tours and information was given by certain
men and they found the well and took the bodies out, while Injuriosus
vigorously denied that he had been involved in this matter. After
this it came to trial, but as he denied it with vigor, as I have
said, and they had no means of proving him guilty, it was decided
that he should take oath that he was innocent. But they were not
satisfied with this and they set the trial before king Childebert
However neither the money nor the bonds of the dead Jew were found.
Many said at the time that Medard the tribune was involved in
this crime, because he too had borrowed money from the Jew. However
Injuriosus went to the trial before king Childebert and waited
for three days until sunset. But as they dd not come and he was
not examined on the case by any one, he returned home.
[24. The territory of Poitiers is devastated and its people
are forced to declare their allegiance to Gunthram a second time.]
25.
Marileif, who had been regarded as the chief physician in king
Chilperic's household, they attacked most eagerly. And although
he had been well plundered already by duke Gararic he was a second
time stripped bare by these, so that he had no substance left.
They took away his horses, gold, silver, and other valuables alike,
and subjected him to the control of the church. For his father's
service had been to attend to the mills of the church, and his
brothers and cousins and other relatives were attached to the
kitchens and mills of their masters.
[26. Gundovald goes about among the southern cities exacting
the oath of allegiance. 27. He enters Toulouse and exiles
bishop Magnulf. 28. Gunthram's army marches south from
Poitiers. 29. Eberulf is slain by Claudius. 30. A legate of Gundovald is captured by Gunthram. 31. Gundovald
obtains a piece of the finger bone of the martyr Sergius, hearing
that an Oriental king had defeated his enemy by the help of one
of Sergius' finger bones. 32. Two legates of Gundovald
are taken and tortured. 33. Friendship is reestablished
between Gunthram and Childebert. 34. Gundovald takes refuge
in Comminges. 35. March of Gunthram's army to Comminges. 36. Gunthram's men outside the wall abuse Gundovald and
he answers with an account of his life.]
37..
The fifteenth day of this siege had dawned when Leudeghisel began
to make ready new engines to destroy the city, wagons carrying
battering rams covered with woven branches, and planks under which
the army was to move forward to tear down the walls. But when
they came near they were so overwhelmed with stones k that all
who got near the wall perished. They threw upon them pots of burning
pitch and fat and hurled jars full of stones down on them. And
when night ended the contest the army returned to the camp. Now
Gundovald had on his side Chariulf, a very rich and powerful man,
with whose storerooms the city was very full, and it was
on his substance that they were chiefly supported. And Bladast
saw what was being done and was afraid that Leudeghisel would
win the victory and put them to death, so he set fire to the bishop's
house, and when the people shut in the city ran to put the fire
out he slipped away and departed. In the morning the army rose
again for battle and they made bundles of rods as if to fill the
deep trench which lay on the east: but here the engine could do
no harm. And Sagittarius the bishop went frequently around the
walls in arms and from the wall hurled stones with his own hand
at the enemy.
38.
Finally when those attacking the city saw that they could accomplish
nothing, they sent secret messages to Mummolus saying: "
Recognize your lord and finally give up your perversity. What
madness possesses you to become a follower of an unknown man ?
For your wife and your daughters have been captured and your sons
have been already slain. What end are you coming to ? What do
you expect except to perish ? " He received their message
and replied: "Already, as I see, our kingdom has reached
its end and its power fails. One thing is left; if I learn that
I have security of life, I can relieve you of great trouble."
When the messengers left, bishop Sagittarius with Mummolus, Chariulf
and Waddo hastened to the church and there they swore to one another
that if they should be assured of life they would give up their
friendship for Gundovald and betray him to the enemy. The messengers
returned and promised them security of life. And Mummolus said:
"Let this be done; I will betray him into your hand and I
will recognize my master the king and hasten to his presence."
Then they promised that if he did this they would receive him
to their friendship, and if they could not secure his pardon from
the king they would place him in a church that he might avoid
the punishment of death. This they promised with an oath and then
departed. And Mummolus went to Gundovald with bishop Sagittarius
and Waddo and said: "You were present and know what oaths
of faithfulness we took to you. But now accept wholesome counsel
and go down from this city and present yourself to your brother
as you have often desired to do. For we have spoken with these
men and they have told us that the king does not wish to lose
your support because too few remain of your family." But
he understood their treachery and bursting into tears said: "It
was at your invitation I came to these Gauls, and of my treasures
comprising a great amount of silver and gold and various articles
of value, some have been kept in Avignon and some have been taken
by Gunthram Boso. And next to God's help I placed all my hope
in you, and to you intrusted my counsels and by your help always
wished to reign. Now let your settlement be with God if you have
lied to me. For he will judge my cause." To this Mummolus
replied: "We are not speaking deceitfully to you; and lo
! brave men are standing at the gate awaiting your coming. Now
lay down my gilded belt that you are wearing that you may not
seem to go forth boastingly and gird on your sword and give me
mine back." He answered: "There is a double meaning
in what you say since you are taking away the things of yours
that I have used as a token of affection." But Mummolus swore
that no harm should be done him. Accordingly they went out of
the gate and he was received by Ollo, count of Bourges, and by
Boso And Mummolus returned into the city with his followers and
barred the gate very securely. And when Gundovald saw that he
was betrayed into the hands of his enemies he raised his hands
and eyes to heaven and said: " Eternal judge, true avenger
of the innocent, God from whom all justice comes, whom lying displeases,
in whom is no craft or wicked cunning, to Thee I commend my cause,
praying that Thou mayst be a swift avenger upon those who have
betrayed an innocent man into the hands of his enemies."
Having said this he crossed himself and went off with the men
I have mentioned. And when they had gone some distance from the
gate, as the whole valley around the city is precipitous he was
given a push by Ollo and fell, Ollo calling out: "There is
your Ballomer, who says he is brother and son of a king."
And he threw his lance and wished to pierce him but it was checked
by the links of Gundovald's coat of mail, and did him no injury.
Then when he rose and attempted to climb the mountain Boso threw
a stone and struck his head. And he fell and died. And the whole
throng came and thrust their lances into him and tied his feet
with a rope and dragged him through all the camp of the armies,
and they tore out his hair and beard and left him unburied in
the place where he was killed. The next night the leaders secretly
carried off all the treasures they could find in the city, together
with the church utensils. And in the morning they opened the gates
and admitted the army and gave over all the common folk inside
to the edge of the sword, butchering also the bishops of the Lord
with their attendants at the very altars of the churches. And
after they had killed all so that not one remained, they burned
the whole city, both churches and other buildings, and left nothing
but bare ground.
39.
Now Leudeghisel, on his return to the camp with Mumm0lus, Sagittarius,
Chariulf and Waddo, sent messengers secretly to the king to ask
what he wished done with them. And he gave orders to put them
to death. But Waddo and Chariulf by that time had left their sons
as hostages and gone off. When the word about their death had
come and Mummolus heard of it, he put on his armor and went to
Leudeghisel's hut. And Leudeghisel saw him and said to him: "Why
do you come thus as if ready to flee?" And he answered: "The
word that was given is not to be kept, I see; for I know that
I am close to death." But Leudeghisel replied: "I will
go out and settle everything." He went out and immediately
by his command the house was surrounded in order that Mummolus
might be killed. But he made a long resistance against his assailants
and at last came to the door and as he stepped out two with lances
struck him on each side, and so he fell and died. On seeing this
the bishop was overwhelmed with fear and one of the bystanders
said to him: " Behold with your own eyes, bishop, what is
being done. Cover your head to escape recognition and make for
the woods and hide for a little time, and when their anger passes
you can escape." He took the advice, but while he was trying
to get away with his head covered, a certain man drew his sword
and cut off his head, hood and all. Then each and all returned
home, plundering and killing along the way. In these days Fredegunda
sent Chuppan to Toulouse to bring her daughter thence as best
he could. Now many said that he was sent in case he found Gundovald
alive to entice him with many promises and bring him to her. But
since Chuppan could not do his he took Rigunda and brought her
back from that place amid great scorn and contempt.
[40. Mummolus's treasures, amounting to two hundred and
fiftytwo talents of silver and a greater value in gold,
are taken. 41. A giant "two or three feet taller than
the tallest men" is taken to King Guntrham. 42. The
count of Bourges attempts to fine "St. Martin's men"
for not taking part in the expedition against Gundovald. 43. Desiderius, Waddo, and Chariulf escape.]
44.
There was, at this time, a woman who had a spirit of divination
and won great gain for her owners by prophesying and she won such
favor from them that she was set free and left to her own devices.
And if any one suffered from theft or any wrongdoing would at
once tell where the thief had gone, to whom he had given the property,
or what he had done with it. She gathered together gold and silver
every day and went forth in rich clothing so that she was thought
among the people to be something divine But when this was reported
to Ageric, bishop of Verdun, he sent to arrest her. When she was
arrested and brought to him he perceived, according to that which
we read in the Acts of the Apostles, that there was in her an
unclean spirit of divination And when he said a formula of exorcism
over her and anointed her forehead with holy oil, the demon cried
out and revealed to the bishop what it was. But since he could
not drive it from the woman she was allowed to go. And the woman
saw that she could not dwell in the place and she went off to
queen Fredegunda and remained hid.
45.
In this year a severe famine oppressed almost all of the Gauls.
Many dried and ground into powder grape seeds and oat k chaff
and fern roots and mixed a little flour with it and made bread;
many cut straw and did the same. Many who had no flour ate different
herbs which they gathered, and in consequence swelled up and died.
Many too wasted away and died of starvation. At that time the
traders plundered the people greatly selling scarcely a peck of
grain or half measure of wine for the third of a gold piece. They
subjected the poor to slavery in return for a little food.
[46. Christofer, a trader, is killed by his Saxon slaves,
one of whom is caught and executed. 47. Quarrel between
two citizens of Tours]
HERE ENDS THE SEVENTH BOOK
BOOK VIII
HERE BEGIN THE CHAPTERS OF THE EIGHTH BOOK
1. Visit of the king at Orleans.
2. How the bishops were presented to him and how he made ready
a feast.
3. The singers and Mummolus's silver.
4. Praise of king Childebert.
5. The visions of Chilperic which the king and I saw.
6. Those whom I presented.
7. How bishop Palladius said mass.
8. Prodigies.
9. The oath given in behalf of Chilperic's son.
10. The bodies of Merovech and Clovis.
11. The doorkeepers and the killing of Boantus.
12. Bishop Theodore and the plague that visited Ratharius.
13. The embassy sent by Gunthram to Childebert.
14. Danger on the river.
15. Conversion of deacon Vulfilaic.
16. What he related of St. Martin's miracles.
17. The signs which appeared.
18. Childebert sends an army into Italy; the dukes and counts
who are appointed or removed.
19. Killing of the abbot Daulfus.
20. Acts of the synod at Macon.
21. The court at Beslingen and the violation of sepulcher.
22. Death of the bishops and of Wandalinus.
23. Floods.
24. The islands of the sea.
25. The island in which blood appeared.
26. The former duke Berulf.
27. Desiderius returns to the king.-
28. Hermengild and Ingunda and the Spanish legates secretly sent
to Fredegunda.
29. Fredegunda sends persons to kill Childebert.
30. The army makes an expedition against Septimania.
31. The killing of bishop Prætextatus.
32. Killing of Domnola, Nectarius's wife.
33. Burning of Paris.
34. Temptations of recluses.
35. Spanish legates.
36. Killing of Magnovald.
37. A son is born to Childebert.
38. The Spaniards burst into the Gauls.
39. Death of the bishops.
40. Pelagius of Tours.
41. The slayers of Prætextatus.
42. Beppolenus is appointed duke.
43. Nicecius is appointed governor of Provence; doings of Antestius
44. The man who wished to kill king Gunthram
45. Death of duke Desiderius.
46. Death of king Leuvigild.
HERE END THE CHAPTERS OF THE EIGHTH BOOK.
THANKS BE TO GOD. AMEN.
-----
IN CHRIST'S NAME HERE BEGINS BOOK EIGHT
1.
Now king Gunthram in the twentyfourth year of his reign
started from Chalon and went to the city of Nevers. For he was
going to Paris by invitation to receive from the holy font of
regeneration Chilperic's son, whom they were already calling Clothar.
And he left the territory of Nevers and came to the city of Orleans
and at that time appeared much among the citizens. For on receiving
invitations he went to their homes and partook of the repasts
offered him. He received many gifts from them and bestowed many
gifts on them in a very generous way. And when he came to the
city of Orleans the day was the festival of the blessed Martin,
namely the fourth before the nones of the fifth month [July 4].
And a huge throng of people came to meet him with standards and
banners, singing praises. And here the Syrian language, there
that of the Latins, and again that even of the Jews, sounded together
strangely in varied praises, saying: "Long live the king;
may his reign over the people last unnumbered years." And
the Jews who were to be seen taking part in these :praises said:
"May all the nations honor you and bend the knee and be subject
to you." And so it happened that when the king was seated
at dinner after mass he said: "Woe to the Jewish tribe, wicked,
treacherous, and always living by cunning. Here's what they were
after," said he, " when they cried out their flattering
praises today, that all the nations were to honor me as master.
[They wish me] to order their synagogue, long ago torn down by
the Christians, to be built at the public cost; but by the Lord's
command I will never do it". O King glorious for wonderful
wisdom. He so understood the craft of the heretics that they entirely
failed to get from him what they were going to propose later.
At the dinner the king said to the bishops who were present: "
I beg you to give me your blessing tomorrow in my house and bring
me salvation by your coming, so that I may be saved when in my
humility I receive your words of blessing." When he said
this all thanked him, and as dinner was finished we rose.
2.
In the morning while the king was visiting the holy places to
offer prayer he came to my lodging. It was the church of Saint
Avitus the abbot, whom I mention in my book of the miracles. I
rose gladly, I admit, to go to meet him, and after giving him
my blessing begged him to accept St. Martin's holy bread at my
lodg ing. He did not refuse but courteously came in, drank a cup,
invited me to the dinner and went away in good humor.
At that time Bertram, bishop of Bordeaux, and Palladius of Saintes
were in great disfavor with the king because of their support
of Gundovald of which we have told above. Moreover bishop Palladius
had especially offended the king because he had repeatedly deceived
him. Now they had recently been under examination before the remaining
bishops and the nobles as to why they had supported Gundovald
and why they had foolishly ordained Faustian bishop of Ax at his
command. But bishop Palladius took the blame for the ordination
from his metropolitan Bertram and took it on his own shoulders,
saying: "My metropolitan was suffering greatly from sore
eyes and I was plundered and treated with indignity and dragged
to the place against my will. I could do nothing else than obey
one who said he had received complete control of the Gauls."
When this was told the king hc was greatly irritated so that he
could scarcely be prevailed upon to invite to the dinner these
bishops whom he had previously refused to see. So when Bertram
came in the king asked: "Who is he ? " For it had been
a long time since he had seen him. And thc~said: "This is
Bertram bishop of Bordeaux." And the king said to him: "We
thank you for keeping faith as you have with your own family.
For I would have you know, beloved father, that you are my kinsman
on my mother's side and you should not have brought a plague from
abroad on your own people." When Bertram had been told this
and more, the king turned to Palladius and said: " You do
not deserve much gratitude either, bishop Palladius. For you perjured
yourself to me three times-a hard thing to say of a bishop-sending
me information full oi treachery. You excused yourself to me by
letter and at the same time you were inviting my brother in other
letters. God . Fill judge my cause since I have always tried to
treat you as fathers of the church and you have always been treacherous."
And he said to the bishops Nicasius and Antidius: "Most holy
fathers, tell me what you have done for the advantage of your
country or the security of my kingdom." They made no reply
and the king washed his hands and after receiving a blessing from
the bishops sat at table with a glad countenance and a cheerful
behavior as if he had said nothing about the wrongs done him.
3.
Meantime when the dinner was now half over the king asked me to
request my deacon who had sung the responsory at the mass the
day before, to sing. When he had sung he next asked me to request
all the bishops who, at my instance, had come prepared, to appoint
each a single clerk from his service to sing before the king.
And so I made the request at the king's command, and they sang,
each to the best of his ability, a psalm before the king. And
when the courses were being changed the king said: "All the
silver you see belonged to that perjurer Mummolus, but now by
the help God's grace it has been transferred to my ownership.
I have already had fifteen of his dishes like the larger one you
see yonder smelted down, and I have kept only this one and one
other of a hundred and seventy pounds. Why [keep] more than enough
for daily use ? It is too bad, but I have no other son than Childebert,
and he has enough treasures which his father left him beside what
I had sent to him from the property of this wretch which was found
at Avignon. The rest must be given for the necessities of the
poor and the churches.
4.
"There is only one thing that I ask of you, my lord bishops,
namely, to pray God's mercy for my son Childebert. For he is a
man of sense and ability so that one so cautious and energetic
as he could scarcely be found in many years. And if God would
deign to grant him to these Gauls perhaps there would be hope
that by turn our race, greatly weakened though it is, can rise
again. And I have confidence that this will happen through His
mercy because the indications at the boy's birth were of this
sort. For it was the holy day of Easter and my brother Sigibert
was standing in the church and the deacon was walking in procession
with the holy book of the Gospels, and a messenger came to the
king, and the words of the deacon as he read from the Gospels
and of the messenger were the same, saying: 'To thee a son has
been born.' And when they both spoke together all the people cried
out: ' Glory to all-powerful God.' Moreover he was baptized on
the holy day of Pentecost and was made king also on the holy day
of the Lord's birth. And so if your prayers attend him, God willing
he will be able to rule." So the king spoke and all prayed
the Lord in His mercy to keep both kings safe. The king added:
"It is true that his mother Brunhilda threatens my life,
but I have no misgiving on this account. For the Lord who has
saved me from the hands of my enemies will save me from her plots
too."
5.
Then he said much against bishop Theodore, protesting that if
he came to the synod he would thrust him off again into exile
and saying: "I know it was for the sake of these people [note: Gundovald and his followers.] that he caused my brother Chilperic
to be killed. In fact I ought not to be called a man if I cannot
avenge his death this year." But I made answer: " And
what killed Chilperic, unless it was his own wickedness and your
prayers? For he laid many plots for you contrary to justice and
they brought death to him. And, so to speak, it was just this
that I saw in a dream when I beheld him with tonsured head being
ordained bishop, apparently, and then I saw him placed on a plain
chair hung only with black and carried along with shining lamps
and torches going before him." When I told this the king
said: " And I saw another vision which foretold his death.
He was brought into my presence loaded with chains by three bishops,
of whom one was Tetricus, the second Agricola, and the third Nicecius
of Lyons. And two of them said: 'Set him free, we entreat you,
give him a beating and let him go.' But bishop Tetricus answered
harshly, ' It shall not be so? but he shall be burned with fire
for his crimes.' And when they had carried on this discussion
for a long time, as if quarreling, I saw at a distance a caldron
set on a fire and boiling furiously. Then I wept and they seized
unhappy Chilperic and broke his limbs and threw him in the caldron.
And he was immediately so melted and dissolved amid the steam
from the water that no trace of him at all remained." The
king told this story and we wondered at it, and the feast being
finished we rose.
6.
Next day the king went hunting. When he returned I brought into
his presence Garachar, count of Bordeaux, and Bladast, who, as
I have told you before, had taken refuge in the church of Saint
Martin because they had been followers of Gundovald. I had previously
made intercession for them but had failed, and so at this later
time I said: "Hear me, powerful king. Behold I have been
sent to you on an embassy by my master. What answer shall I give
to him who sent me when you refuse to give me any answer?"
And he said in amazement: "And who is your master who sent
you?" I smiled and answered: "The blessed Martin."
Then he ordered me to bring the men before him. And when they
entered his presence he reproached them with many treacheries
and perjuries, calling them again and again tricky foxes, but
he ; restored them to his favor, giving back what he had taken
from them.
7.
When the Lord's day came the king went to church to hear mass.
And the brethren and fellowbishops who were there yielded
to bishop Palladius the honor of celebrating it. When he began
to read the prophecy the king inquired who he was. And when they
told him that it was the bishop Palladius he was angry at once
and said: "Is he now to preach the sacred word before me
who has always been faithless to me and perjured. I will leave
this church immediately and will not hear my enemy preach."
So saying he started to leave the church. Then the bishops were
troubled by the humiliation of their brother and said to the king:
"We saw him present at the feast you gave and we saw you
receive a blessing at his hand and why does the king despise him
now ? If we had known that he was hateful to you we would have
resorted to another to celebrate mass. But now if you permit it
let him continue the ceremony which he has begun; tomorrow if
you bring any charge against him let it be judged in accordance
with the holy canons." By this time bishop Palladius had
retired to the sacristy in great humiliation. Then the king bade
him be recalled and he finished the ceremony which he had begun.
Moreover when Palladius and Bertram were again summoned to the
king's table they became angry at one another and reproached one
another with many adulteries and fornications and with a good
many perjuries as well. At these matters many laughed, but a number
who were keener of perception lamented that the weeds of the devil
should so flourish among the bishops of the Lord. And so they
left the king's presence, giving bonds and security to appear
at the synod on the tenth day before the kalends of the ninth
month.
[8. List of prodigies. 9. Queen Fredegunda, three
bishops and three hundred nobles swear to Gunthram that the young
Clothar is Chilperic's son. 10. Gunthram discovers the
bodies of Chilperic's sons, Merovech and Clovis, and gives them
due burial. 11. Gunthram's life is in danger. 12. Bishop Theodore of Marseilles is forced to appear before Gunthram. 13. Gunthram sends an embassy to Childebert. 14. Gregory nearly loses his life in crossing the Rhine but is saved
by relics of St. Martin.]
15.
We started on the journey and came to the town of Yvois and there
were met by deacon Vulfilaic and taken to his monastery, where
we received a very kind welcome. This monastery is situated on
a mountain top about eight miles from the town I have mentioned.
On this mountain Vulfilaic built a great church and made it famous
for its relics of the blessed Martin and other saints. While staying
there I began to ask him to tell me something of the blessing
of his conversion and how he had entered the clergy, for he was
a Lombard by race. But he would not speak of these matters since
he was quite determined to avoid vainglory. But I urged
him with terrible oaths, first promising that I would disclose
to no one what he told and I began to ask him to conceal from
me none of the matters of which I would ask. After resisting a
long time he was overcome at length by my entreaties and protestations
and told the following tale: "When I was a small boy,"
said he, " I heard the name of the blessed Martin, though
I did not know yet whether he was martyr or confessor or what
good he had done in the world, or what region had the merit of
receiving his blessed limbs in the tomb; and I was already keeping
vigils in his honor, and if any money came into my hands I would
give alms. As I grew older I was eager to learn and I was able
to write before I knew the order of the written letters [before
I could read]. Then I joined the abbot Aridius and was taught
by him and visited the church of Saint Martin. Returning with
him he took a little of the dust of the holy tomb for a blessing.
This he placed in a little case and hung it on my neck. Coming
to his monastery in the territory of Limoges he took the little
case to place it in his oratory and the dust had increased so
much that it not only filled the whole case but burst out at the
joints wherever it could find an exit. In the light of this miracle
my mind was the more on fire to place all my hope in his power.
Then I came to the territory of Trèves and on the mountain
where you are now built with my own hands the dwelling you see.
I found here an image of Diana which the unbelieving people worshiped
as a god. I also built a column on which I stood in my bare feet
with great pain. And when the winter had come as usual I was so
nipped by the icy cold that the power of the cold often caused
my toenails to fall off and frozen moisture hung from my
beard like candles. For this country is said to have a very cold
winter." And when I asked him urgently what food or drink
he had and how he destroyed the images on the mountain, he said:
"My food and drink were a little bread and vegetables and
a small quantity of water. And when a multitude began to flock
to me from the neighboring villages I preached always that Diana
was nothing, that her images and the worship which they thought
it well to observe were nothing; and that the songs which they
sang at their cups and wild debauches were disgraceful; but it
was right to offer the sacrifice of praise to all-powerful God
who made heaven and earth. I often prayed that the Lord would
deign to hurl down the image and free the people from this error.
And the Lord's mercy turned the rustic mind to listen to my words
and to follow the Lord, abandoning their idols. Then I gathered
some of them together so that by their help I could hurl down
the huge image which I could not budge with my own strength, for
I had already broken the rest of the small images, which was an
easier task. When many had gathered at this statue of Diana ropes
were fastened and they began to pull but their toil could accomplish
nothing. Then I hastened to the church and threw myself on the
ground and weeping begged the divine mercy that the power of God
should destroy that which human energy could not overturn. After
praying I went out to the workmen and took hold of the rope, and
as soon as I began to pull at once the image fell to the ground
where I broke it with iron hammers and reduced it to dust. But
at this very hour when I was going to take food my whole body
was so covered with malignant pimples from sole to crown that
no space could be found that a single finger might touch. I went
alone into the church and stripped myself before the holy altar.
Now I had there a jar full of oil which I had brought from Saint
Martin's church. With this I oiled all my body with my own hands
and soon lay down to sleep. I awoke about midnight and rose to
perform the service and found my whole body cured as if no sore
had appeared on me. And I perceived that these sores were sent
not otherwise than by the hate of the enemy. And inasmuch as he
enviously seeks to injure those who seek God, the bishops, who
should have urged me the more to continue wisely the work I had
begun, came and said: ' This way which you follow is not the right
one, and a baseborn man like you cannot be compared with Simon
of Antioch who lived on a column. Moreover the situation of the
place does not allow you to endure the hardship. Come down rather
and dwell with the brethren you have gathered.' At their words
I came down, since not to obey the bishops is called a crime.
And I walked and ate with them. And one day the bishop summoned
me to a village at a distance and sent workmen with crowbars and
hammers and axes and destroyed the column I was accustomed to
stand on. I returned the next day and found it all gone. I wept
bitterly but could not build again what they had torn down for
fear of being called disobedient to the bishop's orders. And sincc
then I am content to dwell with the brothers just as I do now."
16.
And when I asked him to tell somewhat of the miracles which the
blessed Martin worked in that place, he related the following:
"The son of a certain Frank of the highest rank among his
people was deaf and dumb; he was brought by his kinsmen to this
church and I had him sleep on a couch in the holy temple with
my deacon and another attendant. And by day he devoted himself
to prayer and at night he slept in the church as I have said.
And when God pitied him the blessed Martin appeared to me in a
vision saying, 'Send the lamb out of the church for he is now
cured.' In the morning I was thinking what this dream meant when
the boy came to me and spoke and began to thank God, and turning
to me said: 'I thank all-powerful God who has restored to me speech
and hearing.' After this he was cured and returned home."
[17. Peculiar appearances in the heavens from which Gregory
expected that "some plague would be sent upon them from the
heavens." 18. Childebert's invasion of Italy and the
appointment of various dukes and counts. 19. The abbot
Dagulfus is taken in adultery. 20. A synod meets at Mâcon.
]
20.
Exstitit enim in hac synodo quidam ex episcopis qui dicebat mulierem
hominem non posse vocitari. sed tamen ab episcopis ratione accepta
quievit: eo quod sacer veteris testamenti liber edoceat, quod
in principio deo hominem creante ait, "masculum et feminam
creavit eos: vocavitque nomen eorum Adam" (Gen. 5.2), quod
est 'homo terrenus'; sic utique vocans mulierem ceu virum: utrumque
enim hominem dixit. sed et dominus Iesus Christus ob hoc vocitatur
filius hominis, quod sit filius virginis, id est mulieris. ad
quam cum aquas in vina transferre pararet, ait: "Quid mihi
et tibi est, mulier?" (John 2.4) et reliqua. multisque et
aliis testimoniis haec causa convicta quievit.
There came forward at this Council a certain bishop who maintained
that woman could not be included under the term "man."
However, he accepted the reasoning of the other bishops and did
not press his case for the holy book of the Old Testament tells
us that in the beginning, when God created man, "Male and
female he created them and called their name Adam," which
means earthly man; even so, he called the woman Eve, yet of both
he used the word "man." And our Lord Jesus Christ is
called "Son of man"", but is the son of of virgin,
who is a woman.
[-see article by Michael Nolan,, "The Myth of the Soulless Woman,"
[or here] First Things, 72 (April 1997): 13-14]
[21. Childebert hears a charge of grave robbery against
Gunthram Boso. 22. Various items of the year 585. 2325. Prodigies. 26. Eberulf, former duke of Tours and Poitiers,
loses his property. 27. Desiderius is restored to favor
with Gunthram. 28. Relations with the Spanish king. 29. The plot to assassinate Childebert and its failure. 30. Gunthram sends two armies to attack Septimania. They plunder his
own territories and turn back without success. 31. Quarrel
between Fredegunda and Prætextatus, bishop of Rouen. 32. Dispute about vineyards between one of Fredegunda's officials
and Domnola.]
33.
Now there was in these days in the city of Paris a woman who said
to the inhabitants: "O flee from the city and know that t
must be burned with fire." And when she was ridiculed by
many For saying this on the evidence of lots and because of some
idle dream or at the urging of a midday demon, she replied:
"It is not is you say, for I say truly that I saw in a vision
a man all illumined coming from the church of St. Vincent, holding
a torch in his hand and setting fire to the houses of the merchants
one after another." Then the third night after the woman
made this prophecy, at twilight a certain citizen took a light
and went into his storehouse and took oil and other necessary
things and went out, leaving the light close by the cask of oil.
This was the house next the gate which is towards the south. From
this light the house caught fire and burned, and from it others
began to catch. Then the fire threatened the prisoners, but the
blessed Germanus appeared to them and broke the posts and chains
by which they were bound and opened the prison door and allowed
all the prisoners to go safe. They went forth and took refuge
in the church of St. Vincent in which is the blessed bishop's
tomb. Now when the flame was carried hither and thither through
the whole city by the high wind end the fire had the complete
mastery, it began to approach another gate where there was an
oratory of the blessed Martin which had been placed there because
he had there cured a case of leprosy with a kiss. The man who
had built it of interwoven branches, trusting in God and confident
of the blessed Martin's power, took refuge within its walls with
his property saying: "I believe and have faith that he who
has so often mastered fire and at this place by a kiss made a
leper's skin clean, will keep the fire from here." When the
fire came near great masses of flame swept along but when they
touched the wall of the oratory they were extinguished at once.
But the people kept calling to the man and woman: "Run if
you wish to save yourselves. For a mass of fire is rushing on
you; see, ashes and coals are falling around you like a heavy
rain. Leave the oratory or you will be burned in the fire."
But they kept on praying and were never moved by these words.
And the woman, who was armed with the strongest faith in the power
of the blessed bishop, never moved from the window through which
the flames sometimes entered. And so great was the power of the
blessed bishop that he not only saved this oratory together with
his follower's house but he did not permit the flames to injure
the other houses which were around. There the fire ceased which
had broken out on one side of the bridge. And on the other side
it burned all so completely that only the river stopped it. However,
the churches with the houses attached to them were not burned.
It was said that this city had been as it were consecrated in
ancient times so that not only fire could not prevail there but
snakes and mice could not appear. But lately when a channel under
the bridge had been cleaned and the mud which filled it had been
taken out they found a snake and a mouse of bronze. They were
removed and after that mice without number and snakes appeared,
and fires began to take place.
34.
Inasmuch as the prince of darkness has a thousand arts of doing
injury, I will relate what lately happened to recluses vowed to
God. Vennoc, a Breton, who had become a priest as we have told
in another book, was so given up to abstinence that he wore only
garments made of skins and ate wild herbs in the raw state and
merely touched the wine to his lips so that one would think he
was kissing it rather than drinking. But as the devout in their
generosity often gave him vessels of this liquor, sad to say he
learned to drink immoderately and to be so given up to it as to
be generally seen drunk. And so as his drunkenness grew worse
and time went on he was seized by a demon and so violently harassed
that he would seize a knife or any kind of weapon or stone or
club that he could lay hands on and run after men in an insane
rage. And it became necessary to bind him with chains and imprison
him in a cell. After raging under this punishment for two years
died.
There was also Antholius of Bordeaux. When a boy of twelve years
old, it is said, the servant of a merchant, he asked to be allowed
to become a recluse. His master opposed him a long time, thinking
he would grow lukewarm and that at his age he could not attain
to what he wished, but he was at length overcome by his servant's
entreaties and permitted him to fulfil his desire. Now there was
an old crypt vaulted and very finely built, and in the corner
of it was a little cell built of squared stones in which there
was hardly room for one man standing. The boy entered this cell
and remained in it eight years or more, satisfied with very little
food and drink and devoting himself to watching and prayer. After
this was seized with a great fear and began to shout that he was
being tortured internally. So it happened, by the aid, as I suppose
of the devil's soldiers, that he tore away the stones that shut
him in, dashed the wall to the ground and cried, wringing his
hands, that the saints of God were causing him frightful torture.
And when he had continued in this madness a long time and often
mentioned the name of Saint Martin and said he caused him more
torture than the other saints, he was brought to Tours. But the
evil spirit, because, I suppose, of the virtue and greatness of
the saint, did not tear the man. He remained in Tours for the
space of a year and as he suffered no more he returned, but later
on he suffered from the trouble that he had been free from here.
[35. An embassy from Spain to king Gunthram.]
36.
By order of king Childebert Magnovald was killed in his presence,
for reasons not given, in the following manner: the king staying
in his palace in the city; of Metz and was attending a sport in
which an animal was surrounded by a pack of dogs and worried,
when Magnovald was summoned. He came and not knowing what was
to happen he began to look at the animal and laugh heartily with
the rest. But a man who had received his orders seeing him intent
on the spectacle raised his axe and dashed it against his head.
He fell and died and was thrown out by the window and buried by
his own people. His property was take at once, as much as was
found, and carried to the public treasury Certain persons said
that it was because he had beaten his wife to death after his
brother died and had married his brother's wife, that he was killed.
[37. Birth of a son to Childebert. 38. Spanish expedition
into Gaul. 39. Death of several bishops.]
40.
There was in the city of Tours a certain Pelagius who w as practiced
in every villany and was not afraid of any judge, because he had
under his control the keepers of the horses belonging to the fisc.
Because of this he never ceased either on land or on the rivers
to thieve, dispossess, plunder, murder, and commit every sort
of crime. I often sent for him and both by threats and by gentle
words tried to make him desist from his wickedness. But it was
hatred rather than any reward of justice I got from him, according
to Solomon's proverb: Reprove not a fool lest he hate thee.
The wretch so hated me that he often plundered and beat and left
halfdead the men of the holy church, and was always looking
for pretexts to harm the cathedral or the church of Saint Martin.
And so it happened that once when our men were coming and bringing
seaurchins in vessels, he beat them and trampled on them
and took the vessels. When I learned of this I excommunicated
him, not to avenge my wrong but to correct him more easily of
this insanity. But he chose twelve men and came to clear himself
of this crime by perjury. Though I was unwilling to receive any
oath I was compelled by him and my fellowcitizens, and so
I sent the rest away and received his oath only, and ordered that
he be taken back into communion. It was then the first month.
When the fifth month [note: July] came when the
meadows are usually cut, he entered a meadow adjoining his own
that belonged to the monks But as soon as he put sickle to it
he was seized with fever and died on the third day. He had had
a tomb made for him in Saint Martin s church in the village of
Candes, but when it was uncovered his people found it broken to
bits. He was afterwards buried in the portico of the church. The
vessels for which he had perjured himself were brought by his
storekeeper after his death. Here the power of the blessed Mary
is evident, in whose church the wretch d taken a false oath.
[41. Fredegunda is accused of the killing of Prætextatus. 42. Beppolenus leaves Fredegunda and is made a duke by
Gunthram. 43. Palladius, bishop of Saintes, is forced to
appear before Gunthram. 44. Fredegunda attempts to have
Gunthram assassinated. 45. Death of Duke Desiderius. 46. Richared succeeds Leuvigild of Spain.]
HERE ENDS THE EIGHTH BOOK
BOOK IX
HERE BEGIN THE CHAPTERS OF THE NINTH BOOK
1.. Richared and his legates.
2. The blessed Radegunda's death.
3. The man who came to king Gunthram with a knife.
4 . Another son is born to Childebert.
5. Prodigies.
6. They who lead astray and soothsayers.
7. Removal from office of duke Ennodius; the Gascons.
8. The appearance at court of Gunthram Boso.
9. Rauching's death.
10. Gunthram Boso's death.
11. Meeting of the kings.
12. Death of Ursio and of Bertefred.
13. Baddo who had been kept prisoner when on an embassy and long
after was set free; dysentery.
14. Reconciliation between bishop Egidius and duke Lupus.
15. Richared's conversion.
16. His embassy to our kings.
17. A hard year.
18. The Bretons and the death of bishop Namatius.
19. Killing of Sichar a citizen of Tours.
20. I am sent to king Gunthram on an embassy to maintain the
peace.
21. The charities and goodness of the king.
22. The plague at Marseilles.
23. Death of bishop Ageric and his successor.
24. Episcopate of Fronimius.
25. Childebert's army goes into Italy.
26. Death of queen Ingoberga.
27. Amalo's death.
28. The beautiful things which queen Brunhilda sent.
29. The Lombards ask peace of king Childebert.
30. Assessors at Poitiers and Tours.
31. King Gunthram sends an army to Septimania.
32. Enmity between Childebert and Gunthram.
33. The nun Ingytrude goes to Childebert to make charges against
her daughter.
34. Quarrels between Fredegunda and her daughter.
35. Killing of Waddo.
36. King Childebert sends Theodobert his son to Soissons.
37. Bishop Droctigisil.
38. What some wished to do to queen Brunhilda.
39. The scandal which arose in the convent of Poitiers through
Chrodechild and Basina.
40. The first beginning of the scandal.
41. The fight in St. Hilarius's church.
42. Copy of the letter which the holy Radegunda sent to the bishops.
43. The priest Theuther comes to end this scandal.
44. The weather.
IN CHRIST'S NAME HERE BEGINS BOOK NINE IN
THE TWELFTH YEAR OF KING CHILDEBERT
[1. Richared, the new king of Spain, sends legates to Gunthram
and Childebert; they are not received by Gunthram. 2. Death
of Radegunda.]
3.
Meantime the festival of Saint Marcellus came, which is celebrated
in the seventh month in the city of Chalon, and king Gunthram
was present. And when the ceremony was over and he had approached
the holy altar for the communion, a certain man came as if to
say something. And as he hastened to the king a knife fell from
his hand; he was seized at once and they found another knife unsheathed
in his hand. He was immediately led from the holy church and put
in fetters and subjected to torture, and he confessed that he
had been sent to kill the king, saying, "This was the purpose
of the man who sent me. " Since the king knew that the hatred
of many men was united on him and he feared that he would be stabbed,
he had given orders to his men to guard him well and no opportunity
could be found to get at him with swords unless he was attacked
in the church, where he was known to stand without care or fear.
Now the men who had been named were seized and many were executed,
but he let this man go alive though severely beaten, because he
thought it a crime that a man should be led out of church and
beheaded
[4. A second son, Theodoric, is born to Childebert. 5. Prodigies. Among others a village with cottages and men disappeared
suddenly.]
6.
There was in that year in the city of Tours a man named Desiderius
who claimed to be great and said he could do many miracles. He
boasted too that messengers were kept busy going to and fro between
him and the apostles Peter and Paul. And as I was not at home,
the common folk thronged to him bringing the blind and lame but
he did not attempt to cure them by holiness but to fool them with
the delusion of necromancy. For he ordered paralytics and other
cripples to be vigorously stretched as if he were going to cure
by taking pains those whose limbs he could not straighten. by
the blessing of the divine virtue. And so his attend ants would
lay hold of a man's hands and others his feet, and pull in opposite
directions so that one would think their sinews would be broken,
and when they were not cured they would be sent off halfdead.
And the result was that many died under this torture. And the
wretch was so presumptuous that he said he was blessed Martin
the younger and put himself on a par with the apostles. And it
is no wonder that he compared himself with the apostles when that
author of wickedness from whom such things proceed is going to
assert toward the end of the world that he is Christ. Now it was
known from the following fact that he was versed in the wicked
art of necromancy as we have said above, because, as they say
who observed him, when any one said any evil of him far away and
secretly he would rebuke them publicly and say: "You said
so and so about me and it was not right to say such things of
a holy man like me." Now how else could he have learned of
it except that demons were his messengers? He wore a hood
and a goat'shair shirt and in public he was abstemious in
eating and drinking, but in secret when he had come to his lodgings
he would stuff his mouth so that his servant could not carry food
to him as fast as he asked for it. But his trickery was exposed
and stopped by our people and he was cast out from the territory
of the city. We did not know then where he went, but he said he
was a citizen of Bordeaux. Now seven years before there had been
another great impostor who deceived many by his tricks. He wore
a sleeveless shirt and over it a robe of fine stuff and carried
a cross from which hung little bottles which contained as he said
holy oil. He said that he came from the Spains and was bringing
relics of the blessed martyrs Vincent the deacon and Felix. He
arrived at Tours at the church of Saint Martin in the evening
when we were sitting at dinner, and sent an order saying: "Let
them come to see the holy relics." As the hour was late I
replied: "Let the blessed relics rest on the altar and we
will go to see them in the morning." But he arose at the
first break of day and without waiting for me came with his cross
and appeared in my cell. I was amazed and wondered at his hardihood
and asked what this meant. He answered in a proud and haughty
voice: "You should have given me a better welcome; I'll carry
this to the ears of king Chilperic; he will avenge this contemptuous
treatment of me." He paid no more attention to me but went
into the oratory and said a verse, then a second and a third,
began the prayer and finished it, all by himself, then took up
his cross again and went off. He had a rude style of speech and
was free with disgusting and obscene terms and not a sensible
word came from him. He went on to Paris. In those days the public
prayers were being held that are usually held before the holy
day of the Lord's ascension. And as bishop Ragnemod was walking
in procession with his people and making the round of the holy
places, this person came with his cross and appearing among the
people with his unusual clothing, he gathered the prostitutes
and women of the lower class and formed band of his own and made
an attempt to walk in procession to the holy places with his multitude.
The bishop saw this and sent his archdeacon to say: "If you
have relics of the saints to show, place them for a little in
the church and celebrate the holydays with us, and when the rites
are finished you shall go on your way." But he paid little
attention to what the archdeacon said but began to abuse and revile
the bishop. The bishop saw that he was an impostor and ordered
him shut up in a cell. And examining all he had, he found a great
bag full of roots of different herbs and also there were moles'
teeth, the bones of mice, the claws and fat of bears. He knew
that these were the means of sorcery and ordered them all thrown
into the river; he took his cross away and ordered him to be driven
from the territory of Paris. But be made himself a second cross
and began to do what he had done before, but was captured and
put in chains by the archdeacon and kept in custody. In these
days I had corne to Paris and had my lodging at the church of
the blessed martyr Julian. The following night the wretch broke
out of prison and hastened to Saint Julian's Church just mentioned,
wearing the chains with which he was bound, and fell on the pavement
where I had been accustomed to stand and, overwhelmed with drowsiness
and wine, he fell asleep. Unaware of this I rose at midnight to
return thanks to God and found him sleeping. And such a stench
came from him that that stench surpassed the stenches of all sewers
and privies. I was unable to go into the church because of the
stench. And one of the clergy came holding his nose and tried
to wake him but could not; for the wretch was so intoxicated.
Then four of the clergy came and lifted him and threw him into
one corner of the church, and they brought water and washed the
pavement and scattered sweet-smelling herbs on it and so I went
in to offer the regular prayers. But he could not be wakened even
when we sang the psalms until with the coming of day the sun's
torch climbed higher. There, I surrendered him to the bishop with
a request for his pardon. When the bishops assembled at Paris
I told this at dinner and bade him be brought to receive correction.
And when he stood by, Amelius, bishop of Tarbes, looked at him
and recognized him as his slave who had run away. He secured his
pardon and so took him back to his native place. There are many
who practise these impostures and continually lead the common
people into error. It is of these I think that the Lord says in
the Gospel that in the latest times false Christs and false prophets
shall arise who shall do signs and wonders and lead the very elect
into error. Let this suffice for this subject; let us rather return
to our task.
[7. Ennodius, duke of Tours and Poitiers, is removed from
office. The Gascons make an inroad on Frankish territory, and
also the Goths. 8. Childebert desires to punish Gunthram
Boso for the insults he had offered to Brunhilda during Childebert's
minority. 9. Rauchingus, Ursio, and Bertefred, enemies
of Brunhilda, plot Childebert's death. Rauchingus is trapped and
brutally killed. Ursio and Bertefred take refuge in a stronghold]
10.
While this was going on king Gunthram sent a second time to his
nephew Childebert saying: "Let there be no delay; come, that
I may see you. For it is surely necessary for your own life as
, well as for the public welfare that we see one another."
Hearing this he took his mother, sister, and wife and hastened
to meet his uncle. Bishop Magneric of the city of Trèves
was present also, and Gunthram Boso came, whom bishop Ageric of
Verdun had received in custody. But the bishop who had pledged
his faith for him was not present, because the agreement was that
he should appear before the king without any defender so that
if the king decided that he must die he was not to be begged off
by the bishop; and if the king granted him life he would go free.
Now the kings met and he was judged guilty on various grounds
and was ordered to be put to death. When he learned it he flew
to Magneric's lodging and shutting the doors and sending the clerks
and attendants away he said: "Most blessed bishop, I know
that you have great honor with the kings. And now I flee to you
to be rescued. Behold, the executioners are at the door, whence
you may plainly know that if you do not save me I shall kill you
and go outside and die. Let me tell you plainly that either one
death overtakes us or an equal life shall protect us. O holy bishop,
I know that you share with the king the place of father to his
son [note: Godfather] and I am sure that whatever
you ask you will obtain from him; he will not be able to deny
your holiness anything you demand. Therefore either obtain my
pardon or we shall die together." He said this with his sword
unsheathed. The bishop was alarmed at what he heard and said:
"And how can I do it if I am kept here by you. Let me go
to beg the king's mercy and perhaps he will pity you." But
replied: "By no means, but send abbots and men you trust
to carry the message I propose." However, these matters were
not reported as they were to the king, but they said that he was
being protected by the bishop. And so the king was angry and said:
"If the bishop refuses to come out let him die together with
that doer of wickedness." The bishop when he was told this
sent messengers to the king. And when they had told their story
king Gynthram said: "Set fire to the house and if the bishop
cannot come out let them be burned together." The clerks
on hearing this burst open the door by force and got the bishop
out. Then when the wretch saw that he was hemmed in by great flames
on every side he approached the door with his sword. But as soon
as he left the threshold and set foot outside at once one of the
people threw a lance and struck his forehead. He was confused
by this stroke and lost his head and tried to throw his sword
but he was wounded by the bystanders with such a multitude of
lances that with the heads sticking in his body and the shafts
supporting him was unable to fall to the earth. A few who were
with him were killed and exposed on the field at the same time.
And permission to bury them was obtained from the princes only
with difficulty. This man was faithless, headlong in avarice,
greedy for other men's property beyond limit, swearing to all
and fulfilling his promises to none. His wife and sons were sent
into exile and his property confiscated. A great quantity of gold
and silver and of valuables of different sorts was found in his
stores. Moreover what he had concealed underground from a consciousness
of wrongdoing did not remain hidden. He often made use of soothsayers
and lots , desiring to learn the future from them, but was always
deceived.
[11. Gunthram and Childebert settle their differences amicably. 12. Ursio and Bertefred are dislodged from their stronghold
and slain. 13. Baddo is allowed to go free. Dysentery is
severe in Metz. Wiliulf's wife marries a third time. 14. Bishop Egidius of Rheims makes his peace with Childebert.]
15.
Now at that time in Spain king Richared was influenced by the
divine mercy and summoned the bishops of his religion and said
to them: "Why are quarrels continually going on between you
and the bishops who call themselves Catholic , and when
they do many miracles by their faith why can you do nothing of
the sort? Therefore I beg you let us meet with them and examine
the beliefs of both sides and find out what is true; and then
either let them take our plan and believe what you say or else
you recognize their truth and believe what they preach."
This was done and the bishops of both sides gathered and the heretics
expounded the doctrines that I have often described them as advocating.
Likewise the bishops of our religion made the replies by which,
as I have pointed out in the previous books, the heretics have
been of ten defeated. And above all the king said that no miraculous
cure of the infirm had been done by the bishops of the heretics,
aid when he recalled to mind how in his father's time the bishop
who boasted that he could restore sight to the blind by his faith
which was not the true one had touched a blind man and [thus]
condemned him to perpetual blindness and had come off in confusion
I have told this story more fully in the book of The
Miracles he summoned God's bishops to him separately.
And by questioning then, he learned that it was one God that was
worshiped with distinction of three persons, namely, the Father,
Son, and Holy Ghost, and the Son was not inferior to the Father
nor the Holy Ghost, nor the Holy Ghost inferior to the Father
nor the Son, but they were equal and alike all-powerful, and in
this Trinity they confessed the true God. Then Richared perceived
the truth and ending the argument he placed himself under the
Catholic law, and receiving the sign of the blessed cross together
with baptism he believed in Jesus Christ son of God, equal to
the Father and the Holy Ghost, reigning for ages of ages. Amen.
Then he sent messengers to the province of Narbonne to tell what
he had done and bring the people to a like belief. The bishop
of the Arian sect there at the time was Athalocus who caused such
trouble to God's churches by his vain doctrines and false interpretations
of the Scriptures that he was believed to be the very Arius who,
as the historian Eusebius relates, lost his entrails in a privy.
But when he did not allow the people of his sect to believe these
things and only a few flattered him by agreeing with him he was
transported with spite and went to his cell and laid his head
on the bed and breathed out his worthless soul. And thus the heretics
in the province confessed the inseparable Trinity and departed
from error.
[16. King Richared sends an embassy to Gunthram and Childebert.
It is not received by Gunthram. 17. An unusually cold spring. 18. The Bretons ravage the territory of Nantes.]
19.
The feud among the citizens of Tours which, as we have stated
above, was ended, burst out again with renewed fury. After slaying
Chramsind's kinsmen Sichar had become very friendly with him,
and they loved one another so dearly that they often ate together
and slept together in one bed. Once Chramsind made ready a dinner
towards night and invited Sichar. He came and they sat down together
to dinner. And Sichar became drunk with wine and made many boasts
to Chramsind, and he is reported to have said at last: "Dearest
brother, you owe me great gratitude for killing your kinsmen since
you got payment for them and you have much gold and silver
in your house, and if that payment had not given you a start you
would now be naked and in need." But Chramsind heard Sichar's
word with a bitter heart and said within himself: "Unless
I avenge my kinsmen's death I ought to lose the name of man and
be called a weak woman." And at once he exinguished the lights
and plunged his dagger into Sichar's head. Sichar made a little
cry and immediately fell and died. The attendants who had come
with him rushed away. Chramsind stripped the garments from his
lifeless body and hung it on a picket of the fence and mounted
his horse and went to the king. He entered the church and threw
himself at the king's feet and said: "I beg for my life,
O glorious king, because I have killed men who slew my kinsmen
secretly and plundered all their property." But when the
case was gone into in detail queen Brunhilda was displeased that
Sichar, who was under her protection, had been killed in such
a way, and she became angry at Chramsind. When he saw that she
was against him he went to Bouges, a village in the territory
of Bourges where his kinsmen lived, because it was in Gunthram's
kingdom. And Tranquilla, Sichar's wife, left her sons and her
husband's property in Tours and Poitiers and went to her kinsmen
at PontsurSeine and there married again. Sichar was
twenty years old when he died. He was in his lifetime a fickle,
drunken, murderous person, who offered insults to many when he
was drunk. Later Chramsind returned to the king and it was decided
that he must prove that Sichar had killed his kinsmen. This he
did. But since queen Brunhilda had placed Sichar under her protection,
as we have said, she ordered Chramsind's property to be confiscated.
But later it was returned by the court official Flavian. In addition
he went to Agen and got a letter from Flavian directing that no
one should touch him. Flavian had received his property from the
queen.
20.
In that year, which was also the thirteenth of king Childebert,
I went to visit him at the city of Metz, and received orders to
go on an embassy to king Gunthram. I found him at Chalon and said:
"O famous king, your glorious nephew Childebert sends you
many greetings and offers endless thanks to your goodness because
he is continually reminded by you to do the things that please
God and are acceptable to you and of advantage to the people.
As regards the matters of which you spoke together he promises
to fulfil everything and engages not to break any of the agreements
which are made in writing between you." And the king said
to this: " I do not offer him like thanks, because his promises
to me are being broken. My part of Senlis is not surrendered;
the men whom I wished to go for my good, since they are my enemies,
they have not let go. And in what sense do you mean that my sweet
nephew does not wish to break any of his written agreements? "
To this I answered: "He wishes to do nothing contrary to
those agreements but promises to fulfil them all, so that if you
wish to send [men] to divide Senlis there need be no delay; for
you shall receive your own at once. And as to the men you mention
let their names be given in writing and all that is promised shall
be fulfilled." We spoke of these matters and the king ordered
the agreement itself to be read over again in the presence of
the bystanders.
Copy of the Agreement.
When the most excellent lords, kings Gunthram and Childebert,
and the most glorious lady queen Brunhilda met lovingly in Christ's
name at Andelot to arrange with full counsel whatever might in
any way cause a quarrel among them, it was affectionately settled,
resolved upon and agreed between them by the mediation of the
bishops and chief men and the help of God, that as long as all-powerful
God wished them to live in the present,world they ought to keep
faith and affection pure and undefiled for each other. In the
same way since lord Gunthram in accordance with the agreement
which he had entered into with lord Sigibert of good memory, claimed
that the whole share which Sigibert had received from Charibert's
kingdom belonged entirely to him and [since] the party of lord
Childebert wished to claim from all what his father had possessed,
it is definitely and deliberately agreed between them that the
third of the city of Paris with its territory and people which
had gone to lord Sigibert from Charibert's kingdom by written
agreement, with the castles of ChAteaudun and Vendôme and
whatever the said king received of the district of Étampes
and the territory of Chartres in that direction, with their lands
and people, were to remain perpetually under the authority and
rule of lord Gunthram, with that which he held before from Charibert's
kingdom while lord Sigibert was alive. In like manner king Childebert
asserts his right from the present to Meaux and to twothirds
of Senlis, Tours, Poitiers, Avranches, Aire, Saint Lizier, Bayonne,
and Albi with their territories. The condition being observed
that he of these kings whom the Lord wills to survive shall have
a perpetual right to the whole kingdom of him who goes from the
light of the present world without children, and by God's aid
shall leave it to his descendants. It is especially agreed upon
to be in every way inviolably observed that whatever the lord
king Gunthram has given or by God's favor shall give to his daughter
Clodechild in goods and men, both cities, lands, and revenues,
shall remain under her ownership and control. And if she wishes
of her own free will to dispose of lands belonging to the fisc
or valuable articles or money , or to bestow them on any one,
let it be kept with a good title forever and not be taken from
any one at any time, and let her be under the protection and defense
of lord Childebert, since she ought to possess in all honor and
security everything that he finds her in possession of at her
father's death. Likewise the lord king Gunthram promises that
if in the uncertainty of human life lord Childebert should happen
to pass from the light while he is living, - may the divine
goodness not allow it and Gunthram does not wish to see it
he will receive under his protection and guardianship like a good
father Childebert's sons Theodobert and Theodoric and any others
that God wishes to give him, so that they shall possess their
father's kingdom in all security; and he will receive under his
protection with a spiritual love lord Childebert's mother, queen
Brunhilda, and her daughter Clodosind, sister of king Childebert,
while she is in the country of the Franks, and his queen Faileuba
like a good sister and daughters, and they shall possess all their
property in all honor and dignity with peace and security, namely,
cities, lands, revenues, and all rights, and every kind of property,
both what they actually possess at the present time and what they
are able justly to acquire in the future by Christ's aid, and
if they wish to dispose of any of the lands of the fisc or articles
or money of their own free will, or to present them to any one,
let it be kept with a good title forever, and let their will in
this respect not be disregarded by any one at any time. And as
to the cities, namely, Bordeaux, Limoges, Cahors, Lescar, and
Cieutat, which it is well known that Galsuntha, lady Brunhilda's
sister, acquired as dowry or morganegyba, that is, morning
gift, when she came into Francia, and which lady Brunhilda is
known to have acquired by the decision of the glorious lord king
Gunthram and of the Franks when Chilperic and king Sigibert were
still alive, it is agreed that the lady Brunhilda shall have as
her property from today the city of Cahors with its lands and
all its people, but the other cities named lord Gunthram shall
hold while he lives, on condition that after his death they shall
pass by God's favor with every security under the control of the
lady Brunhilda and her heirs, but while lord Gunthram lives they
shall not at any time or on any pretext be claimed by lady Brunhilda
or her son king Childebert or his sons. In the same way it is agreed that lord Childebert shall hold Senlis in entirety,
and as far as the third therein due to lord Gunthram is concerned
he shall be compensated by the third belonging to lord Childebert
which is in Ressons. Likewise it is agreed that according to the
agreements entered into between lord Gunthram and lord
Sigibert of blessed memory, the leudes who originally took
oath to lord Gunthram after the death of lord Clothar, if afterwards
they are proved to have gone to the other side, shall be removed
from the places where they are dwelling, and in the same manner
those who after the death of king Clothar are found guilty of
having first sworn allegiance to lord Sigibert and then have passed
to the other side shall be removed likewise. Also whatever the
kings mentioned have given to churches or to their followers,
or in future by God's favor wish to give in accordance with justice,
shall be held securely. And whatever is due to any one of their
men in either kingdom according to law and justice, he shall not
suffer any prejudice, but shall be permitted to take and hold
what is due him; and if anything is taken from anyone without
fault on his part in an interregnum, a hearing shall be held and
it shall be restored. And as regards that which each owned through
the generosity of previous kings down to the death of lord king
Clothar of glorious memory, let him keep it in security. And whatever
has been taken since that from persons who are faithful let them
receive it back at once. And since a pure and untainted friendship
has been formed in God's name between the kings mentioned, it
is agreed that passage shall at no time be denied in either kingdom
to the men of either king who wish to travel on public or private
business. It is likewise agreed that neither shall entice
away the others leudes or receive them when they come.
And if perhaps one thinks that because of some act he has to flee
to the other part, let him be excused in regard to the nature
of the fault and sent back. It has been decided also to add this
to the agreement, that if either party shall at any time transgress
the present statute under some clever interpretation, he shall
lose all the benefits both prospective and present, and it shall
turn to the advantage of him, who faithfully observes all that
is written above, and he shall be freed in all details from the
obligation of his oath. All these matters having been definitely
agreed upon, the parties swear by the name of all-powerful God
and the inseparable Trinity and all that is divine and the awful
day of judgment that they will faithfully observe all that is
written above without any fraud or deceit. This, compact was made
four days before the Kalends of December in the twentysixth
year of the reign of the lord king Gunthram and in the twelfth
year of lord Childebert.
When the agreement was read over the king said: "May I be
struck by the judgment of God if I transgress in any one of the
matters contained here." And he turned to the legate Felix
who had come with us and said: "Tell me, Felix, have you
established a close friendship between my sister Brunhilda and
Fredegunda t he enemy of God and man? " When he replied "
no " I said: " Let the king be sure that the friendship
is being kept up between them as it was started many years ago.
For you may be certain that the hatred that was once established
between them is alive yet, it has not withered up. I wish you,
most glorious king, would have less friendship for her. For as
we often learn, you receive her embassies with greater state than
ours." He answered: "Let me tell you, bishop of God,
that I receive her embassies in such a way as not to lose the
affection of my nephew king Childebert. For I cannot be friendly.
with one who has often sent to take rn~ life." Upon this
Felix said: " I suppose it has come to your greatness that
Richared has sent an embassy to your nephew to ask for your niece
Clodosinda, your brother's daughter, in marriage. But he was unwilling
to make any promise without your advice." The king said:
"It is not well for my niece to go to a place where her sister
was killed. I am not at all pleased that the death of my niece
Ingunda is not avenged." Felix replied: "They are very
anxious to set themselves right either by oath or on any other
terms you suggest; but only give your consent for Clotosinda to
be betrothed to him as he requests." The king said: "
If my nephew keeps the agreements that he bound himself to in
the compact I will do his will in this matter." We promised
that he would fulfil all and Felix added: "He begs your goodness
to give him help against the Lombards so that they may be driven
from Italy and the part which his father claimed when alive may
return to him, and the other part be restored by your and his
aid to the dominion of the emperor." The king replied: "I
cannot send my army to Italy and expose the soldiers to death
uselessly. For a very severe plague is now wasting Italy."
And I said: "You have told your nephew to have all the bishops
of his kingdom meet together since there are many things to be
decided. But it was the opinion of your glorious nephew that each
metropolitan according to the custom of ,the canons should meet
with his provincials, and then what went wrong in each district
would be set right by order of the bishops. For what reason is
there that so great a number should assemble? The faith of the
church is not attacked by any danger; no new heresy is appearing.
What need will there be for so many bishops to meet together?
" And he said: "There is much to be looked into that
has gone wrong, both acts of incest and matters which are in discussion
between us. But the most important case of all is that of God,
since you must investigate why bishop Praetextatus was slain by
the sword in his church. Moreover there ought to be an examination
of those who are accused of wantonness so that if found guilty
they can be corrected by the bishops' sentence, or if they prove
innocent that the falsity of the charge can be publicly recognized."
Then he gave orders for the synod to be adjourned to the Kalends
of the fourth month. [note: June] After this conversation
we went to church; it was the day of the anniversary of the Lord's
resurrection. After mass he invited us to a dinner which was as
abundant in dishes as rich in cheer. For the king talked always
of God, building churches and helping the poor, and then he made
pious jokes and to please us he went on to say this: "I hope
my nephew will keep his promises; for all I have is his. Still,
if he is disturbed because I receive my nephew Clothar's legates,
I'm not so mad, am I, but that I can mediate between them and
keep the trouble from going further ? I know it is better to cut
it short than to carry it too far. If I decide that Clothar is
my nephew I will give him two or three cities in some part, so
that he not seem to be disinherited, and what I leave to Childebert
will not then disquiet him." After this talk he bade us go
on our way, treating us affectionately and loading us with gifts,
and telling us always to give king Childebert good advice to live
by.
21.
The king himself, as we have often said, was great in almsgiving
and unwearied in watches and fasting. It was told at the time
that Marseilles was suffering greatly from the bubonic plague
and that the disease had spread swiftly as far as the village
in the country of Lyons called Octavus. But the king like a good
bishop was for providing remedies by which the wounds of the sinful
people could be cured, and ordered all to assemble at the church
and engage devoutly in prayer. He directed that nothing else than
barley bread and clean water should be taken in the way of food
and that all without intermission should keep watch. And this
was done and for three days he gave alvis with more than usual
generosity and he showed such fear for all the people that he
was now believed to be not merely a king but a bishop of God,
placing all his hope in God's mercy, and in the purity of his
faith turning all his thoughts to him by whom he believed that
these thoughts could be given effect. It was then commonly told
among the faithful that a woman whose son was suffering from a
fourday fever and was lying in bed very ill, approached
the king's back in the throng of people and secretly broke off
the fringe of the royal garment and put it in water and gave to
her son to drink, and at once the fever die down and he was cured.
I do not regard this as doubtful since I have myself heard persons
possessed by demons in their furies call on his name and admit
their ill deeds, recognizing his power.
22.
Since we have told above that the city of Marseilles was sick
with a deadly plague it seems suitable to give more details of
what the city suffered. In these days bishop Theodore had gone
to the king to speak to him against the patrician Nicetius. But
when he got no hearing from king Childebert on this matter he
made ready to return home. Meantime a ship from Spain put in at
the port with its usual wares and unhappily brought the seed of
this disease. And many citizens bought various merchandise from
her, and one household in which were eight souls was quickly left
vacant, its inmates all dying of this plague. But the fire of
the plague did not at once spread through all the houses, but
after a definite time like a fire in standing grain it swept the
whole city with the flame of disease. However the bishop went
to the city and shut himself within the walls of St. Victor's
church with the few who then remained with him, and there devoted
himself to prayer and watching while the people of the city perished,
praying for God's mercy that the deaths might at length cease
and the people be allowed to rest in peace. The plague passed
away in two months, and when the people, now reassured, had returned
to the city the disease came on again and they who returned perished.
Later on the city was many times attacked by this death.
[23. Ageric, bishop of Verdun, dies of chagrin because
Gunthram Boso, whose safety he had pledged, had been killed, and
because Bertefred had been killed in his oratory. 24. Phronius
the new bishop, of Vence. 25. Childebert makes war on the
Lombards and suffers a defeat " the like of which in former
times is not recalled." 26. Gregory assists queen
Ingoberga in making her will.]
27.
Duke Amalo sent his wife to another estate to attend to his interests,
and fell in love with a certain free-born girl. And hen it was
night and Amalo was drunk with wine he sent his men to seize the
girl and bring her to his bed. She resisted and they brought her
by force to his house, slapping her, and she was stained by a
torrent of blood that ran from her nose. And even the bed of the
duke mentioned above was made bloody by the stream. And he beat
her, too, striking with his fists and cuffing her and beating
her otherwise, and took her in his arms, but he was immediately
overwhelmed with drowsiness and went to sleep. And she reached
her hand over the man's head and found his sword and drew it,
and like Judith Holofernes struck the duke's head a powerful blow.
He cried out and his slaves came quickly. But when they wished
to kill her he called out saying: "I beg you do not do it
for it was I who did wrong in attempting to violate her chastity.
Let her not perish for striving to keep her honor." Saying
this he died. And while the household was assembled weeping over
him the the girl escaped from the house by God's help and went
in the night to the city of Chalon about thirtyfive miles
away; and there she entered the church of Saint Marcellus and
threw herself at the king's feet and told all she had endured.
Then the king was merciful and not only gave her her life but
commanded that an order be given that she should be placed under
his protection and should not suffer harm from any kinsman of
the dead man. Moreover we know that by God's help the girl's chastity
was not in any way violated by her savage ravisher.
[28. Brunhilda's messenger to the Spanish king is detained
by Gunthram. 29. Childebert sends an army against the Lombards.]
30.
King Childebert at the invitation of Bishop Maroveus sent assessors
to Poitiers, namely, Florientian, the queen's majordomo, and Romulf,
count of the palace, to make new tax lists in order that the people
might pay the taxes they had paid in his father's time. For many
of them were dead and the weight of the tribute came on widows
and orphans and the weak. And they made an orderly examination
and released the poor and sick and subjected to the public tax
those who should justly pay. And so they came to Tours. But when
they wished to impose the payment of taxes on the people, saying
they had the book in their hands, showing how they had paid in
the time of previous kings, I answered saying: "It is well
known that the city of Tours was assessed in the time of king
Clothar and those books were taken to the presence of the king,
but the king was stricken with fear of the holy bishop Martin
and they were burned. After king Clotbar's death this people swore
allegiance to king Charibert and he likewise swore that he would
not impose new laws or customs on the people but would thereafter
maintain them in the status in which they lived in his father's
reign, and he promised that he would not impose any new ordinance
which would tend to despoil them. And count Gaiso in the same
time began to exact tribute, following a capitulary which we have
said was written at a more ancient time. But being stopped by
bishop Euphronius he went with the little he had collected to
the king's presence and pointed to the capitulary in which the
tributes were contained. But the king uttered a groan and fearing
the power of Saint Martin he had it burned, and sent back the
gold coins that had been collected to the church of Saint Martin,
asserting that no one of the people of Tours should pay tribute.
After his death king Sigibert ruled this city and did not lay
upon it the weight of any tribute. Moreover in the fourteen years
of his reign from his father's death up to now Childebert has
demanded nothing, and this city has not groaned with the burden
of tribute. It is now for your decision whether to assess tribute
or not; but be careful lest you do some harm if you plan to go
against his oath." When I had said this they answered: "Behold,
we have the book in our hands in which a tax was imposed on this
people." But I said: "This book was not brought from
the king's treasury and it has had no authority for many years.
it is no wonder, considering the enmities among these citizens,
if it has been kept in some one's house. God will give judgment
on those who have brought out this book after so long a time to
despoil our citizens." And while this was going on the son
of Audinus, who had brought out the book, was seized with a fever
on the very day and died three days after. We then sent messengers
to the king asking him to send his commands on this matter. And
they at once sent a letter ordering that out of respect for Saint
Martin the people of Tours should not be assessed. Upon receipt
of the letter the men who had come for this purpose returned home.
[31. An expedition of king Gunthrarn against Septimania
is defeated. 32. Misunderstanding between Childebert and
Gunthram. 33. Quarrel between Ingytrude, head of the convent
within St. Martin's walls, and her daughter.]
34.
Rigunda, daughter of Chilperic, often made malicious charges against
her mother and said that she was mistress and that her mother
ought to serve her, and often attacked her with abuse and sometimes
struck and slapped her, and her mother said to her: "Why
do you annoy me, daughter? Come, take your father's things that
I have and do as you please with them." And she went into
the storeroom and opened a chest quite full of necklaces
and costly jewels. For a long time she took them out one by one
and handed them to her daughter but finally said: "I am tired;
you put in your hand and take what you find." And she thrust
in her arm and was taking things from the chest when her mother
seized the lid and slammed it down on her head. And she was holding
it down firmly and the lower board was pressing against her daughter's
throat so that her eyes were actually ready to pop out when one
of the maids who was within called loudly: "Run, I beg you,
run; my mistress is being choked to death by her mother."
And those who were awaiting their coming outside rushed into the
little room and saved the girl from threatening death and led
her out. After that their enmity was more bitter and there were
continual quarrels and fighting between them, above all because
of the adulteries Rigunda was guilty of.
35.
Beretrude, when dying, appointed her daughter heir, leaving certain
property to the nunneries she had founded and to the cathedrals
and churches of the holy confessors. But Waddo, whom we mentioned
in a former book, complained that his horses ,had been taken by
her soninlaw, and he proposed to go to an estate of
hers which she had left to her daughter and which was within the
territory of Poitiers, saying: "He came from another kingdom
and took my horses and I will take his estate." Meantime
he sent orders to the bailiff that he was coming and to make everything
ready for his use. The bailiff on hearing this gathered all the
household and got ready to fight, saying: "Unless I'm killed
Waddo shall not enter my master's house." Waddo's wife heard
that warlike preparations were being made against her husband,
and she said to him: "Do not go there, dear husband; for
you will be killed if you go and my children and I will be miserable."
And she laid hold of him and wished to detain him, and her son
also said: " If you go, we will be killed together and you
will leave my mother a widow and my brothers orphans." But
these words altogether failed to hold him back and he was enflamed
with madness at his son, and calling him cowardly and soft he
threw his ax and almost crushed his skull. But the son dashed
it partly aside and escaped the stroke. Then they mounted their
horses and went off, sending word again to the bailiff to sweep
the house and spread covers on the benches. But he paid little
attention to the order and stood with his throngs of men and women
before his master's door, as we have said, awaiting Waddo's coming.
He came and at once entered the house and said: "Why are
these benches not spread with covers and the house swept?"
And he raised his hand with his dagger in it and struck the man's
head and he fell and died. Upon seeing this the dead man's son
hurled his lance from in front against Waddo and pierced the middle
of his belly with the blow, and the spearhead came out of
his back and he fell to the ground, and the multitude which had
gathered drew near and began to stone him. Then certain of those
who had come with him rushed up amid the showers of stones and
covered him with a cloak and the people were calmed, and his son,
uttering mournful cries, got him upon his horse and took him back
home still living. But he died soon amid the laments of his wife
and sons. And so his life was unhappily ended and his son went
to the king and obtained his property.
[36. Childebert sends his son Theodobert to represent him
in Soissons. 37. Bishop Droctigisil goes insane from excessive
drinking or because evil arts had been practiced on him. 38. A plot ,against Brunhilda and Childebert's wife. 3943. The story in detail of the secession of forty nuns from the convert
at Poitiers, with documents involved in the case. 44. The
weather.]
HERE ENDS THE NINTH BOOK.
BOOK X
IN CHRIST'S NAWIE HERE BEGIN THE CHAPTERS OF THE TENTH
BOOK
1. Pope Gregory of Rome.
2. Return of the legate Grippo from the emperor Maurice.
3. King Childebert's army goes into Italy.
4. The emperor Maurice sends the slayers of the legates to
the Gauls.
5. Chuppa attacks the territory of Tours.
6. The prisoners in Clermont
7. In the same city king Childebert remits the tribute of the
clergy.
8. Eulalius and Tetradia who had been his wife.
9. King Gunthram's army which marched into Brittany.
10. Killing of Chundo his chamberlain.
11. Sickness of the younger Clothar.
12. Berthegunda's wickedness.
13. Argument on the resurrection.
14. Death of the deacon Theodulf.
15. Scandal at the convent at Poitiers.
16. The judgment on Chrodield and Basina.
17. Their excommunication.
18. Assassins sent to king Childebert.
19. Removal of Egidius bishop of Rheims.
20. The nuns mentioned above are pardoned at this synod.
21. Killing of Waddo's sons.
22. Killing of the Saxon Childeric.
23. Prodigies and the uncertainty about Easter.
24. The destruction of Antioch.
25. Death of the man who said he was Christ.
26. Death of bishops Ragnimod and Sulpicius.
27. The men whom Fredegunda ordered to be put to death.
28. Baptism of her son Clothar.
29. The conversion, miracles, and death of the blessed Aridius
abbot of Limoges.
30. The year.
31. List of the bishops of Tours.
HERE END THE CHAPTERS OF THE TENTH BOOK
THE NAME OF OUR LORD JESUS CHRIST
HERE BEGINS THE TENTH BOOK
1.
In the fifteenth year of king Childebert our deacon returned from
Rome with relics of the saints and related that in the ninth month
of the previous year the river Tiber so flooded the city of Rome
that ancient temples were destroyed and the storehouses
of the church were overturned and several thousand measures of
wheat in them were lost. A multitude of snakes, among them a great
serpent like a big log, passed down into the sea by the channel
of this river, but these creatures were smothered among the rough
and salty waves of the sea and cast up on the shore. Immediately
after came the plague which they call inguinaria. [note: affecting the groin (inguen)] It came in the middle of the
eleventh month and according to what is read in the prophet Ezekiel:
"Begin at my sanctuary," it first of all smote the pope
Pelagius and soon killed him. Upon his death a great mortality
among the people followed from this disease. But since the church
of God could not be without a head all the people chose Gregroy
the deacon. He belonged to one of the first senatorial families
and from his youth was devoted to God and with his own means had
established six monasteries in Sicily and a seventh within the
Roman walls; and giving to these such an amount of land as would
suffice to furnish their daily food, he sold the rest and all
the furniture of his house and distributed the money among the
poor in the city; and he who had been used to arrayed in silken
robes and glittering jewels was now clad in cheap garments, and
he devoted himself to the service of the Lord's altar and wasassigned
as seventh levite to aid the pope. And such was his abstinence
in food, his sleeplessness in prayer, his determination in fasting
that his stomach was weakened and he could scarcely stand upright.
He was so versed in grammar, dialectic, and rhetoric that he was
believed second to none in the city. He strove earnestly to avoid
this high office for fear that a certain pride at attaining the
honor might sweep him back into the worldly vanities he had rejected.
And so he sent a letter to the emperor Mauricius whose son he
had taken from the holy font, adjuring him and entreating him
with many prayers never to grant his consent to the people to
raise him to this place of honor. But Germanus, prefect of Rome,
forestalled the messenger and had him arrested and the letter
destroyed, and himself sent to the emperor the choice which the
people had made. And the emperor on account of his friendship
with the deacon thanked God that he had found a place of honor
and sent his command to appoint him. . . .
[Because of the plague Gregory makes an address to the people
of Rome to meet it by prayer.]
When he spoke these words bands of clergy gathered and he bade
them sing psalms for three days and pray for God's mercy. Every
three hours choirs of singers came to the church crying through
the streets of the city "Kyrie eleison." Our deacon
who was there said that in the space of one hour while the people
uttered cries of supplication to the Lord eighty fell to the ground
and died. But the bishop did not cease to urge the people not
to cease from prayer. It was from Gregory while he was still deacon
that our deacon received the relics of the saints as we have said.
And when Gregory was making ready to go to a hiding place he was
seized and brought by force to the church of the blessed apostle
Peter and there he was consecrated to the duties of bishop and
made pope of the city. Our deacon did not leave until Gregory
returned from the port to become bishop, and he saw his ordination
with his own eyes.
2.
Grippo returned from the emperor Maurice and reported that in
the preceding year he and his companions had taken ship and landed
at an African port and gone on to Carthage the Great. While they
were remaining there, awaiting the orders of the prefect who was
in the city as to how they were to reach the emperor's presence,
one of the men belonging to Evantius, who had gone out with him,
snatched an article of value from a trader's hand and took it
to their lodging. The owner of the article followed him and demanded
his property back. But the man put him off and the quarrel grew
greater from day to day, and one day the trader met the man on
the street and took hold of his clothes and held fast saying:
"I'll never let you go until you return to my possession
what you took by violence." But the other after trying to
shake him off did not hesitate to snatch his sword and kill the
fellow, and he at once returned to the lodging but did not disclose
to his comrades what had happened. Now as I have said the legates
were Bodigisel, son of Mummolinus of Soissons, and Evantius, son
of Dinamius of Arles, and this Grippo, a Frank, and they had arisen
from dinner and retired to rest and sleep. But when the act of
their man was reported to the ruler of the city he gathered soldiers
and all the people put on their armor and he sent them to their
lodging. But the legates were amazed on being wakened to see what
was going on, having had no expectation of it. Then the leader
cried out saying: "Lay your arms aside and come out to us,
that we may peaceably learn how the homicide happened." On
hearing this they were alarmed as they did not yet know what had
happened, and they asked for a pledge so that they could go out
safely without arms. The men swore that they could but their hastiness
did not allow them to keep their oath. But soon after Bodigisil
went out they killed him with the sword and likewise Evantius.
And when they lay before the door of the lodging Grippo seized
his armor and went out to them with the men he had with him, saying:
"We do not know what has happened and behold here are the
comrades of my journey who were sent to the emperor lying slain
by the sword. God will avenge our wrong and will atone for their
death by your destruction, since you butcher us in this way when
we do not harm you but come in peace. There shall not be peace
any longer between our kings and your emperor. It was for peace
we came and to bring aid to your state. Today I call God to witness
that it is your crime that has caused the promised peace to be
kept no longer between the princes." When Grippo had spoken
these words and more to the same effect, this Carthaginian troop
dispersed and each returned to his home. The prefect went to Grippo
and attempted to calm m as to these occurrences and arranged for
his going to the presence of the emperor. He went and told the
business on which he had been sent and described the fate of his
comrades. At this the emperor was greatly annoyed and promised
to avenge their death in accordance with the judgment king Childebert
should give. Then Grippo received gifts from the emperor and returned
without being molested.
3.
These matters were related by Grippo to king Childebert, who at
once commanded his army to march into Italy and sent twenty dukes
to conquer the Lombards. I have not thought it necessary to set
their names down here in order. But duke Audovald with Wintrio
set the people of Champagne on the march and when he came to the
city of Metz which is on the way he plundered, slew, and mistreated
the inhabitants in such a manner that it might have been thought
that he was leading an army against his own country. Moreover
the other dukes did the same with their phalanxes and ravaged
their own country and the people who remained behind, before they
won any victory over the enemy. When they reached the Italian
boundary Audovald with six dukes invaded the right side and reached
the city of Milan, and there they pitched their camp at a distance
on the plain. And duke Olo went rashly to Bellinzona, a stronghold
of this city, situated on the plains called Canini, and
was wounded with a dart under the nipple and fell and died. Moreover
when they went out to plunder in order to get food, they were
slain by the Lombards who rushed upon them everywhere. There was
a lake in the territory of Milan called Ceresium [note: Lugano] out of which a small but deep stream flowed. Upon
the shore of this lake they heard that the Lombards were encamped.
They came to it, but before they could cross the stream we have
mentioned one of the Lombards standing on the shore, armed with
a coat of mail and helmet and carrying a lance in his hand, shouted
against the army of the Franks, saying, "Today it shall
appear to whom the Divinity will grant a victory." It may
be understood that the Lombards had arranged this as a sign. Then
a few crossed and fought this Lombard and slew him. And behold
the whole army of the Lombards took to flight. Our men crossed
the river but found none of them, seeing only the camp arrangements,
where they had their fires and pitched their tents. And when they
could capture none of them they returned to their own camp and
there the emperor's legates came to them bringing the news that
an army was at hand to help them, and saying, "After three
days we will come with it, and this shall be a sign for you: when
you see the houses of this village which is on the mountain burn
with fire and the smoke rising up to heaven, be assured that we
are close at hand with the army which we promised." However
they waited according to agreement six days and saw none of them
come.
And Chedinus with thirteen dukes entered Italy on the left and
took five strongholds and exacted oaths of fealty. But dysentry
affected his army severely because the air was new to his
men and disagreed with them and many died of it. But when
e wind rose and it rained and the air began to freshen a little
it brought health in place of sickness. Why more? For about three
months they wandered through Italy without accomplishing anything
or being able to take vengeance on their enemies, since they were
shut up in strongholds, or to capture the king and take vengeance
on him, since he was shut up within the walls of Pavia, and then
the army sickened as we have said because of the unhealthfulness
of the air and grew weak from hunger and prepared to return home
after exacting oaths of fidelity and subjecting to the king's
rule the people of the country which his father had held before
and from which they took captives and other booty. And returning
thus they were so starved that they sold their armor and clothing
to buy food before they came to their native place. . . .
4.
Maurice caused the Carthaginians who had killed king Childebert's
legates the previous year, to be bound and loaded with chains
and sent them to Childebert's presence, twelve in number, under
these conditions, that if he wished to put them to death he should
have permission: or if he would allow them to be ransomed he should
receive three hundred gold pieces for each and be content; and
thus he was to choose whichever he wished, that the disagreement
might be more readily forgotten and no further cause of enmity
arise between them. But king Childebert refused to accept the
bound men and said: "It is uncertain in my mind whether these
men you bring are the homicides or others, perhaps slaves of somebody
or other, whereas our men who were killed in your country were
free born." Grippo in particular, who had been legate at
the time with the men who were killed, was present and said: "The
prefect of the city with two or three thousand men whom he had
gathered made an attack on us and killed my comrades; and I would
have perished with them if I hadn't been able to make a brave
defence. I can go to the place and identify the men. It is these
that your emperor ought to punish if, as you say, he proposes
to keep peace with our master." And so the king decided to
send to the emperor for the guilty men and he bade these depart.
5.
In these days Chuppa, who had once been king Chilperic's constable,
made an inroad into the territory of Tours and desired to take
flocks and other property as if he were taking booty. But the
inhabitants had warning and a multitude gathered and began to
pursue him. He lost his plunder and two of his men were killed:
he escaped with nothing and two other men were captured; they
were sent in fetters to king Childebert. He ordered them to be
thrown into prison and examined as to who it was by whose aid
Chuppa escaped from being captured by his pursuers. They answered
that it was through a stratagem of the vicar Animodus, who had
the power of a judge in that district. At once the king sent a
letter and ordered the count of the city to send him in chains
to the king's presence; and if he should attempt resistance he
was to crush him by force and even kill him, if he wished to gain
the king's favor. But Animodus made no resistance but gave sureties
and went as he was told, and finding Flavian the courtofficial
he pleaded together with his companion and was not found guilty
, they were acquitted and ordered to return home. However he first
gave presents to the courtofficial. Chuppa a second time
roused some of his people and purposed to carry off the daughter
of Badigysel, former bishop of Mans, to marry her. He made a night
attack with a band of his companions on the village of Mareil
to fulfil his purpose, but Magnatrude, the mother of the girl
and head of the household, had warning of him and his treachery
; she went out against him with her slaves and repelled him by
force, killing many of his men; and he did not come off without
disgrace.
[6. Miraculous deliverance of prisoners in a jail in Auvergne.]
7.
In the same city king Childebert most piously remitted all the
tribute of the churches as well as of the monasteries and of the
clergy who were attached to a church and of whoever were engaged
in cultivating the church land. For the collectors of the tribute
had suffered great losses, since in the course of long time and
succeeding generations the estates had been divided into small
parts and the tribute could be collected only with difficulty,
and Childebert by inspiration of God directed that the trouble
should be remedied and the amount which was due to the fisc from
these should not be exacted from the collectors, and that arrearage
should .not deprive any tiller of church land of his benefice.
8. Where the territories of Auvergne, G6vaudan, and Rouergue
meet, a synod of bishops was held to hear the case against Tetradia,
widow of Desiderius, from whom count Eulalius claimed the property
which she had taken with her when she fled from him. I think that
I ought to relate this case in full detail and how she left Eulalius
and fled to Desiderius. Eulalius, as a young man will, had behaved
in several matters in a senseless fashion, and so it came about
that he was often reproached by his mother and began to hate when
he should have loved her. Now she used frequently to devote herself
to prayer in the oratory of her house and to spend the watches
of the night in prayer and tears while her servants slept, and
at last she was found strangled in the hair shirt in which she
prayed. And though no one knew who had one this nevertheless her
son was charged with the murder. When Cautinus, bishop of Clermont,
heard of this, he excommunicated him. But when the citizens gathered
with the bishop at the festival of the blessed martyr Julian,
Eulalius threw himself at the feet of the bishop complaining that
he had been excommunicated without a hearing. Then the bishop
permitted him to attend the service of the mass with the others.
But when the time for communion came and Eulalius went forward
to the altar the bishop said: "Common talk among the people
declares that you are a murderer. Now I do not know whether you
have done this crime or not: therefore I leave it to the judgment
of God and the blessed martyr Julian. You then, if you are fit
to do so, as you say, approach and take a share of the Eucharist
and put it in your mouth. For God will know your conscience."
Eulalius received the Eucharist and had communion and departed.
He had a wife, Tetradia by name, noble on her mother's side, of
low rank by her father. And in his house he took the maidservants
for concubines and began to neglect his wife, and when he returned
from these harlots he would often beat her severely. Moreover
because of his many illdeeds he contracted a number of debts
and often used his wife's jewels and gold for these. Finally when
his wife was in this hard situation since she had lost all the
honor she had in her husband's house, and he was gone to the king,
Virus, this was the man's name her husband's nephew,
fell in love with her and wished to marry her since he had lost
his wife. Virus however was afraid of his uncle's enmity and sent
the woman to duke Desiderius with the intention of marrying her
later on. And she took with her all her husband's substance both
in gold and silver and garments and all she could take, together
with her older son, but she left the younger son at home. Eulalius
returned from his journey and learned what had happened. And when
his grief was lessened and he had taken a little rest he rushed
upon his nephew Virus and killed him in a narrow valley of Auvergne.
And Desiderius who had lately lost his wife heard that Virus had
been killed and married Tetradia. But Eulalius took a girl by
force from the convent at Lyons and married her. But his concubines
impelled by envy, as some say, made her insane by evil arts. A
long time after Eulalius secretly attacked and killed Emerius,
cousin of this girl. In like manner he killed Socratius, brother
of his halfsister whom his father had had by a concubine.
He committed also many other crimes, too many to tell. John, his
son, who had gone off with his mother ran away from Desiderius's
house and went to Auvergne. And Innocent being now a candidate
for the bishopric of Rodez, Eulalius sent a message to him that
he could recover by Innocent's aid the property that was rightfully
his in the territory of this city. Innocent replied: "If
I receive one of your sons to make a cleric of and to keep to
help me, I will do what you ask." Eulalius sent the boy named
John and received his property back. And Innocent received the
boy and shaved the hair of his head and put him in the care of
the archdeacon.of his church. And he became so abstemious that
he ate barley instead of wheat, drank water instead of wine, used
an ass instead of a horse, and wore the meanest garments. And
so the bishops and leading men met, as we have said, at the confines
of the cities mentioned, and Tetradia was represented by Agyn
and Eulalius appeared to speak against her. When Eulalius asked
for the things she had taken from his home when she went to Desiderius,
Tetradia was ordered to repay what she took fourfold, and the
children that she had by Desiderius were declared illegitimate;
they also directed that if she paid Eulalius what she was ordered
to pay him, she would have the liberty of going to Auvergne and
of enjoying without disturbance the property which had come to
her from her father. This was done.
[9. Gunthram sends an expedition against the Bretons which
proves a failure.]
10.
In the fifteenth year of king Childebert which is the twenty-ninth
of Gunthram, while king Gunthram was hunting in the Vosges forest
he found traces of the killing of a buffalo. And when he harshly
demanded of the keeper of the forest who had dared to do this
in the king's forest, the keeper named Chundo the king's chamberlain.
Upon this he ordered Chundo to be arrested and taken to Chalon
loaded with chains. And when the two were confronted with each
other in the king's presence and Chundo said that he had never
presumed to do what he was charged with, the king ordered a trial
by battle. Then the chamberlain offered his nephew to engage in
the fight in his place and both appeared on the field; the youth
hurled his lance at the keeper of the forest and pierced his foot;
and he presently fell on his back. The youth then drew the sword
which hung from his belt but while he sought to cut his fallen
adversary's throat he himself received a da ger thrust in the
belly. Both fell dead. Seeing this Chundo started to run to Saint
Marcellus's church. But the king shouted to seize him before he
touched the sacred threshold and he was caught and tied to a stake
and stoned. After this the king was very penitent at having shown
himself so headlong in anger as to kill hastily for a trifling
guilt a man who was faithful and useful to him.
[11. King Clothar is dangerously ill. 12. Ingytrude,
abbess of a convent attached to St. Martin's church, dies, directing
that her disobedient daughter should not even be allowed to pray
at her tomb. 13. One of Gregory's priests is "infected
with the malignant poison of the Sadducean heresy." [note: Denying the resurrection of the body.]I He is overcome in
argument by Gregory. 14. Story of the drunken priest Theodulf
who falls off the wall of Angers and is killed.]
15.
The scandal which by the help of the devil had arisen in the monastery
at Poitiers was growing worse every day and Chrodield [note: Daughter of king Charibert. She had seceded from the monastery
with a large following of nuns and was at this time at St. Hilary's
church in Poitiers.] was sitting all prepared for strife,
having gathered to herself, as I have said above, murderers, sorcerers,
adulterers, runaway slaves and men guilty of all other crimes.
And so she gave orders to them to break into the monastery at
night and drag the abbess from it. But the latter heard the uproar
coming and asked to be carried to the chest containing the relics
of the holy cross [note: The monastery was called the
monastery of the Holy Cross] for she was painfully troubled
with gout thinking that she would be kept safe by their
aid. Accordingly when the men had entered and lit the candles
and were hurrying with weapons ready here and there through the
monastery looking for her, they went into the oratory and found
her lying on the ground before the chest of the holy cross. Thereupon
one who was fiercer than the rest, having come on purpose to commit
this crime, namely, to cleave the abbess in two with the sword,
was given a knife stab by another, the divine providence aiding
in this, I suppose. The blood gushed out and he fell to the ground
without fulfilling the vow he had foolishly made. Meantime Justina,
[note: Gregory's niece] the prioress, and the other
sisters had taken the cloth of the altar which was before the
Lord's cross and covered the abbess with it, putting the lights
out at the same time. But the men came with drawn swords and spears
and tore the nuns' clothes and almost crushed their hands and
seized the prioress instead of the abbess, since it was dark,
and pulled her robes off and tore her hair down and dragged her
out and carried her off to place her under guard at St. Hilary's
Church; but, as the dawn was coming on, they perceived when near
the church that it was not the abbess, and presently they told
the woman to return to the monastery. They returned, too, and
seized the abbess and dragged her away and confined her near St.
Hilary's Church in a place where Basina [note: One of
Chrodield's faction, daughter of king Chilperic.] lodged,
setting guards at the door so that no one should give aid. to
the captive. At the next twilight they entered the monastery and
when they found no candles to light they took a cask from the
storehouse which had been pitched and left to dry and set fire
to it, and there was a great light while it burned, and they made
plunder of all the furniture of the monastery, leaving only what
they were unable to carry off. This happened seven days before
Easter. And as the bishop was distressed at all this and could
not calm this strife of the devil, he sent to Chrodield, saying:
"'Let the abbess go, so that she shall not be kept in prison
during these days; otherwise I will not celebrate the Lord's Easter
festival nor shall any catechumen receive baptism in this city
unless you order the abbess to be set free from the confinement
in which she is held. And if you refuse to let her go, I will
call the citizens together and rescue her." When he said
this, Chrodield appointed assassins, saying: " If any one
tries to carry her off by violence, give her a thrust with the
sword at once." Now Flavian came in those days; he had lately
been appointed domesticus, and by his aid the abbess entered
St. Hilary's Church and was free. Meantime murders were being
committed at the holy Radegunda's [note: Daughter of
Berthar, a Thuringian king, and wife of Clothar I] tomb, and
certain persons were hacked to death in a disturbance before the
very chest that contained the relics of the holy cross. And since
this madness increased daily because of Chrodield's pride, and
continual murders and other deeds of violence, such as I have
mentioned above, were being done by her faction, and she had become
so swollen up with boastfulness that she looked down with lofty
contempt upon her own cousin Basina, the latter began to repent
and say: "I have done wrong in supporting haughty Chrodield.
Behold I am an object of contempt to her and am made to appear
a rebel against my abbess." She changed her course and humbled
herself before the abbess and asked for peace with her; and they
were equally of one thought and purpose. Then when the outrages
broke out again, the men who were with the abbess, while resisting
an attack which Chrodield's followers [note: Chrodieldis
scola.] had made, wounded one of Basina's men who fell dead.
But the abbess' men took refuge behind the abbess in the church
of the confessor, and on this account Basina left the abbess and
departed. But the men fled a second time, and the abbess and Basina
entered again into friendly relations as before. Afterward many
feuds arose between these factions; [note: scolas.]
and who could ever set forth in words such wounds, such killings,
and such wrongdoings, where scarcely a day passed without
a murder, or an hour without a quarrel, or a moment without tears.
King Childebert heard of this, and sent an embassy to king Gunthram
to propose that bishops of both kingdoms should meet and punish
these actions in accordance with the canons. And king Childebert
ordered my humble self [note: Mediocritatis nostriae
personam] to sit on this case, together with Eberegisel of
Cologne and Maroveus himself, bishop of Poitiers; and king Gunthram
sent Gundigisil of Bordeaux with his provincial s, since he was
the metropolitan of this city. But I began to object, saying:
"I will not go to this place unless the rebellion which has
arisen because of Chrodield, is forcibly put down by the judge."
[note: the count is meant] For this reason a command
was sent to Macco, who was then count, in which he was ordered
to put the rebellion down by force if they should resist. Chrodield
heard of this and ordered her assassins to stand armed before
the door of the oratory, thinking they would fight against the
judge, and if he wished to use force, they would resist with equal
force. So it was necessary for this count to go there with armed
men and to beat some with clubs and pierce others with spears,
and when they resisted fiercely he had to attack and overwhelm
them with the sword. When Chrodield saw this, she took the Lord's
cross, the miraculous power of which she had before despised,
and came out to meet them saying: "Do no violence to me,
I beg of you, for I am a queen, daughter of one king and cousin
of another; don't do it, lest a time may come for me to take vengeance
on you." But the throng paid little heed to what she said
but rushed, as I have said, upon those who were resisting and
bound them and dragged them from the monastery and tied them to
stakes and beat them fiercely and cut off the hair of some, the
hands of others, and in a good many cases the ears and nose, and
the rebellion was crushed and there was peace. Then the bishops
who were present sat on the tribunal of the church, and Chrodield
appeared and gave vent to much abuse of the abbess and many charges,
asserting that she had a man in the monastery who wore woman's
clothes and was treated as a woman although he had been very clearly
shown to be a man, and that he was in constant attendance on the
abbess herself, and she pointed her finger at him and said: "There
he is himself." And when this man had taken the stand before
all in woman's clothes, as I have stated, he said that he was
impotent and therefore had put these clothes on; but he did not
know the abbess except by name and he asserted that had never
seen her or spoken with her, as he lived more than forty miles
from the city of Poitiers. Then as she had not proved the abbess
guilty of this crime, she added: "What holiness is there
in this abbess who makes men eunuchs and orders them to live with
her as if she were an empress." The abbess, being questioned,
replied that she knew nothing of this matter. Meantime when Chrodield
had given the name of the man who was a eunuch, Reoval, the chief
physician, appeared and said: "This man when he was a child
was diseased in the thigh and was so ill that his life was despaired
of ; his mother went to the holy Radegunda to request that he
should have some attention. But she called me and bade me give
what assistance I could. Then I castrated him in the way I had
once seen physicians do in Constantinople, and restored the boy
in good health to his sorrowing mother; I am sure the abbess knows
nothing of this matter." Now when Chrodield had failed to
prove the abbess guilty on this charge also, she began fiercely
to make others. But I have decided that it is better to insert
the charges and the rebuttals of each in my narrative just they
are contained in the decision which was given as regards these
same persons.
16.
Copy of the Decision.
To the most glorious kings the bishops who are present [note: reading Adfuerunt for adferunt.][send greetings].
By God's favor religion properly discloses her causes to the pious
and orthodox kings who are given the to people and to whom the
country is granted, knowing well that through the mediation of
the holy spirit she is made a partner in the decree of the rulers
and is supported by it. And whereas in accordance with the command
of your majesties we are assembled at Poitiers on account of the
situation in the monastery of Radegunda of holy memory, in order
to take cognizance at first hand of the disputes between the abbess
of the said monastery and the nuns who left the flock for no sound
reason; we summoned the parties and interrogated Chrodield and
Basina as to why they had so boldly departed contrary to the rule,
breaking the doors of the monastery, and why the united congregation
had at this time been broken in two. In answer they asserted that
they could not endure any longer the risk of starvation, nakedness,
and above all of beating; and they added also that several men
had bathed in their bath contrary to decency, and that the abbess
played games, and that worldly persons dined with her, and that
a betrothal had actually taken place in the monastery; that she
had impiously made a dress for her niece out of a silk altar cloth,
and that she had frivolously taken the golden leaves which were
on the border of the altar cloth and sinfully hung them about
her niece's neck; and she had made a fillet with gold ornaments
for her niece without any need for it, and that she had a masquerade
[note: Barbaturias. Cf. Du Cange, barbaloria.]
in the monastery. We asked the abbess what she had to answer to
this, and she said that as to the complaint about starvation,
they had never endured too great privation considering the poverty
of the time. And as to clothes, she said that if one were to examine
their boxes, [he would find] they had more than was necessary.
And as to the charge about the bath, she related that the bath
had been built in the time of Lent and that on account of the
disagreeable smell of the limestone, in order that the newness
of the building might not do harm to the bathers, lady Radegunda
had given orders for the servants of the monastery to use it as
a common thing until all harmful odor had disappeared. It had
been in common use by the servants through Lent and until Pentecost.
To this Chrodield answered: "And later on in the same way
many men bathed at different times." The abbess replied that
she did not approve of what they reported but she did not know
whether it was true; moreover she found fault with them for not
informing the abbess if they had seen it. As to the games she
played, she answered that she had played when lady Radegunda was
alive and it was not regarded as a sin, and she said that neither
in the rule nor the canons was there any reference in writing
to their prohibition. However at the order of the bishops she
promised that she would bow her head and do whatever penance should
be demanded. As to the dinners, she said she had introduced no
new custom but had merely offered the blest bread to orthodox
Christians as had been done under lady Radegunda, and it could
not be proved against her that she had ever dined with them. As
to the betrothal, she said that she had received the earnest money
[note: Arrhae. Cf. P. 97 (Book: IV:42)] in behalf
of her niece, an orphan girl, in the presence of the bishop, the
clergy and the leading men, and if this was a sin, she ask would
for pardon in the presence of all; however not even on that occasion
had she made a feast in the monastery. In answer to the charge
about the altar cloth, she brought forward a nun of noble family
who had given her as a gift a silk robe she had received from
her relatives, and she had cut off a part of this to do what she
wished with it, and from the rest, which was sufficient, she had
made a suitable cloth to adorn the altar, and she used the scraps
left over from the altar cloth to trim her niece's tunic with
purple; and she said she gave this to her niece when she was serving
in the monastery. All this was confirmed by Didimia who had given
the robe. As to the leaves of gold and the fillet adorned with
gold, she offered Macco your servant, who is here, as a witness,
since it was by his hand that she received twenty pieces of gold
from the betrothed of the said girl her niece, from which she
had purchased these articles openly, and the property of the monastery
was not involved in it at all.
Chrodield and Basina were asked whether perchance they imputed
adultery to the abbess, which God forbid, or whether they could
say she had committed a murder or a sorcery or a capital crime
for which she should be punished. They replied they had nothing
to say to this; they only asserted that she had acted contrary
to the rule in the matters they had mentioned. Finally they said
that nuns whom we believed to be innocent were with child because
of these faults, namely, that the doors were broken open and the
wretched women were at liberty to do what they would for many
months without discipline from their abbess.
When we had discussed these charges in order and had found no
wrongdoing for which to degrade the abbess, we gave her
a fatherly admonition for the pardonable faults she had committed,
and urged her not to incur any reproof later. Then we inquired
into the case of the opposing party who had committed greater
crimes, that is to say, who, when within the monastery, had despised
the warning of their bishop not to go forth in despite of their
bishop and had left him in the monastery under the greatest contempt
and had broken the bars and doors and foolishly departed, involving
other nuns in their sin. Moreover when the archbishop Gundigisil
with his provincials had received notice of this case and come
to Poitiers by order of the king and had summoned them to a hearing
at the monastery, they disregarded his summons, and when the bishops
went to them at the church of St. Hilary the Confessor where they
were staying, going to them as is seemly for anxious pastors to
do; while they were receiving the admonition of the bishops a
disturbance arose, and they attacked the bishops and their attendants
with clubs, and even shed the blood of deacons within the church.
Then when the venerable priest Teuthar by command of the princes
came to judge this case, and the time for rendering the judgment
had been fixed, they did not wait for it but attacked the monastery
like rebels, setting fire to casks in the courtyard and
breaking the doors with crowbars and axes, and setting fire,
and beating and wounding nuns in the very oratories within the
walls, and plundering the monastery, and stripping the clothes
off the abbess and tearing her hair and dragging her violently
through the streets in derision and thrusting her into a place
where, although not in fetters, she was not free. And when the
festival of Easter came, which is always honored, the bishop offered
a ransom for the prisoner so that she could aid in baptism, but
his entreaty could not secure this for any consideration,
Chrodield answered that she had neither known of such a crime
nor ordered it, adding further that it was at a sign from her
that the abbess was not killed by her people, from which we may
be confident in inferring that they were becoming more cruel
and they had killed a slave of their own monastery who
was fleeing to the blessed Radegunda's tomb, and instead of improving
had gone deeper into crime; and later they entered the monastery
and took possession of it; and at the order of the kings to produce
the rebels in public they refused to obey, and rather took up
arms against the king's command and wickedly rose with arrows
and lances against the count and the people. Then lately when
they appeared for a public hearing they took the holy and most
sacred cross secretly and wrongfully, which they were later forced
to store to the church.
Having taken cognizance of so many capital crimes and of a wickedness
that was not restrained but continually increased, we told them
that they should beg the abbess for pardon for their sin and restore
what they had wrongfully taken. But they were unwilling to do
this but talked rather of killing her, a design they admitted
in public. Then we opened and read the canons, and it seemed most
just that until they made a suitable repentance they should be
excommunicated and the abbess should continue permanently in her
place. This is what we suggest should be done in accordance with
your command, as far as the interests of the church are concerned,
having read the canons and having made no distinction of persons.
For the rest, as to the property of the monastery and the deeds
given by the kings your kinsmen which have been stolen, and which
they say they have but disregard our orders and fail to return,
it belongs to your piety, your power and royal authority to compel
them to be returned to their place, in order that your reward
and that of the previous kings may continue for ever. Do not permit
them to return or think of returning again to the place which
they so impiously and sacrilegiously destroyed, lest worse may
come. With the aid of the Lord let all be wholly restored and
returned to God under the catholic kings; let religion lose nothing;
let the decision of the fathers and the canons be maintained and
be of profit to us for worship and bring you gain. May Christ
the Lord support and guide you, may He bestow on you a long reign
and the blessed life.
17.
After this when the decision was made known and they were excommunicated
and the abbess restored to the monastery, they went to king Childebert,
adding crime to crime, naming forsooth certain persons to the
king who not only lived in adultery with the abbess but also sent
messengers daily to his enemy Fredegunda. On hearing this the
king sent men to bring them in chains. But when they were examined
and no wrongdoing was found, they were let go.
[18. Attempt on the life of Childebert. 19. Bishop
Egidius is removed from office. 20. Basina and Chrodield
are pardoned. 21. Waddo's sons are punished. 22. Death of Childeric.]
23.
In this year there was such a light shed over the earth in the
night that one would think it midday moreover balls of fire
were frequently noticed at night speeding across the sky and lighting
the world. There was doubt about Easter for the reason that Victor
wrote in his cycle that Easter came on the fifteenth day of the
moon. But to prevent Christians from celebrating this festival
at the same time of the moon as the Jews, he added: "But
the Latins [place it] on the twentysecond of the moon."
For this reason many in Gaul celebrated on the fifteenth of the
moon but we celebrated on the twentysecond. We made careful
inquiry but the springs in Spain which are filled by a divine
power were filled at our Easter.
There was a great earthquake on the eighteenth day before the
Kalends [note: June 14] of the fifth month, being
the fourth day [of the week], early in the morning when dawn was
coming. The sun was eclipsed in the middle of the eighth month
and its light was so diminished that it scarcely gave as much
light as the horns of the moon on the fifth day. There were heavy
rains, loud thunders in the autumn and the streams were very full.
The bubonic plague cruelly destroyed the people of Viviers and
Avignon.
[24. An Armenian bishop visits Tours and tells the story
of the destruction of Antioch.]
25.
Now in the Gauls the disease I have mentioned attacked the province
of Marseilles, and a great famine oppressed Angers, Nantes, and
Mans. These are the beginning of sorrows according to what the
Lord says in the Gospel: "There shall be pestilence and famines
and earthquakes in different places and false Christs and false
prophets shall arise and give signs and prodigies in the heavens
so as to put the elect astray" as is true at the present
time. For a certain man of Bourges, as he himself told later,
went into the deep woods to cut logs which he needed for a certain
work and a swarm of flies surrounded him, as a result of which
he was considered crazy for two years; whence it may be believed
that they were a wickedness sent by the devil. Then he passed
through the neighboring cities and went to the province of Arles
and there wore skins and prayed like one of the devout, and to
make a fool of him the enemy gave him the power of divination.
After this he rose from his place and left the province mentioned
in order to become more expert in wickedness, and entered the
territory of Gévaudan, conducting himself as a great man
and not afraid to say that he was Christ. He took with him a woman
who passed as his sister to whom he gave the name of Mary. A multitude
of people flocked to him bringing the sick, whom he touched and
restored to health. They who came to him brought him also gold
and silver and garments. These he distributed among the poor to
deceive them the more easily, and throwing himself on the ground
and praying with the woman 1 have mentioned and rising, he would
give orders to the bystanders to worship him in turn. He foretold
the future and announced that disease would come to some, to others
losses and to others health. But all this he did by some arts
and trickeries of the devil. A great multitude of people was led
astray by him, not only the common ilk but bishops of the church.
More than three thousand people followed him. Meantime he began
to spoil and plunder those whom he met on the road; the booty,
however, he gave to those who had nothing. He threatened with
death bishops and citizens, because they disdained to worship
him. He entered La Velay and went to the place called Puy and
halted with all his host at the churches near there, marshalling
his line of battle to make war on Aurilius who was then bishop,
and sending messengers forward, naked men who danced and played
and announced his coming. The bishop was amazed at this and sent
strong men to ask what his doings meant. One of these, the leader,
bent down as if to embrace his knees and check his passage and
[the impostor] ordered him to be seized and spoiled. But the other
at once drew his sword and cut him into bits and that Christ who
ought rather to be named antiChrist fell dead; and all who
were with him dispersed. Mary was tortured and revealed all his
impostures and deceits. But the men whom he had excited to a belief
in him by the trickery of the devil never returned to their sound
senses, but they always said that this man was Christ in a sense
and that Mary had a share in his divine nature. Moreover through
all the Gauls many appeared who attracted poor women to themselves
by trickery and influenced them to rave and declare their leaders
holy, and they made a great show before the people. I have seen
some of them and have rebuked the m and endeavored to recall them
from error.
[26. A Syrian trader, Eusebius, becomes bishop of Paris.]
27.
Among the Franks of Tournai a great feud arose because the son
of one often angrily rebuked the son of another who had married
his sister, for leaving his wife and visiting a prostitute. And
when reform on the part of the guilty man did not follow, the
anger of the youth became so great that he rushed upon his brotherinlaw
and killed him and his men, and was himself killed by his opponents,
and there was only one left from both parties who lacked a slayer.
Upon this the kinsmen on both sides raged at one another, but
were frequently urged by queen Fredegunda to give up their enmity
and become friends lest their persistence in the quarrel might
cause a greater disturbance. But when she failed to reconcile
them with gentle words she tamed them on both sides with the ax.
For she invited many to a feast and caused these three to sit
on the same bench, and when the dinner had been prolonged until
night covered the earth, the table was taken away according to
the custom of the Franks and they sat on the bench in their places.
Much wine had been drunk and they were so overcome by it that
the slaves were intoxicated and were lying asleep in the corners
of the house, each where he fell. Then by the woman's order three
men with axes stood behind these three and while they were talking
together the hands of the men flashed in a single blow, so to
speak, and they were struck down and the banquet ended. Their
names were Charivald, Leodovald, and Valden. When this was told
to their kinsmen they began to watch Fredegunda closely and sent
messengers to king Childebert to seize her and put her to death.
The people of Champagne were angry because of this matter, but
while Childebert was interposing delay she was saved by the help
of her people and hastened to another place.
[28. Baptism of Clothar. 29. Miracles of the abbot
Aridius. 30. The plague. 31. The bishops of Tours
from the beginning to Gregory.]
The nineteenth was I, unworthy Gregory, who found the church of
Tours, in which the blessed Martin and the other bishops of the
Lord were consecrated in the pontifical office, shattered and
ruined by fire. I rebuilt it larger and higher, and dedicated
it in the seventeenth year after being ordained; and in it as
I learned from the old priests the relics of the blessed Maurice
and his companions had been placed by the ancients. I found the
very box in the treasury of the church of St. Martin, and in it
the relics, greatly decayed, which had been brought because of
their miraculous power. And while vigils were being kept in their
honor I wished to visit them again by the light of a torch. And
I was examining them intently when the keeper of the church said
to me: "Here is a stone with a cover, but I don't know what
it has in it and I haven't been able to learn from my predecessors
who have had charge here. Let me bring it and you look carefully
to see what it contains." I took it and opened it of course,
and found a silver box containing relics of the witnesses
of the blessed legion as well as of many saints both martyrs and
confessors. We also found other stones hollow like this one, containing
relics of the holy apostles and the rest of the martyrs. I wondered
at this bounty divinely given and after, giving thanks, keeping
vigil, and saying mass, I placed them in the cathedral. I placed
the relics of the holy martyrs Cosmas and Damian in St. Martin's
cell close to the cathedral. I found the walls of the holy church
consumed by fire and ordered skilful workmen to repaint and adorn
them with their er splendor. I had a baptistery built close by
the church, where I placed the relics of the holy martyrs John
and Sergius, and in what had been the baptistery I placed the
relics of the martyr Benignus. And in many localities in the territory
of Tours I dedicated churches and oratories and glorified them
with relics of the saints, but I think it tiresome to speak of
them in order.
I wrote ten books of Histories, seven of Miracles, one on the
Lives of the Fathers; a commentary in one book on Psalms; one
book also on the Services of the Church. And though I have written
these books in a style somewhat rude, I nevertheless conjure you
all, God's bishops who are destined to rule the lowly church of
Tours after me, by the coming of our Lord Jesus Christ and the
judgment day, feared by the guilty, if you will not be condemned
with the devil and depart in confusion from the judgment, never
cause these books to be destroyed or rewritten, selecting some
passages and omitting others, but let them all continue in your
time complete and undiminished as they were left by us. And bishop
of God, whoever you may be, if our Martianus has trained you in
the seven disciplines, that is, if he has taught you by means
of grammar to read, by dialectic to apprehend the arguments in
disputes, by rhetoric to recognize the different meters, by geometry
to comprehend the measurement of the earth and of lines, by astrology
to contemplate the paths of the heavenly bodies, by arithmetic
to understand the parts of numbers, by harmony to fit the modulated
voice to the sweet accents of the verse; if in all this you are
practiced so that my style will seem rude, even so I beg of you
do not efface what I have written. But if anything in these books
pleases you I do not forbid your writing it in verse provided
my work is left safe.
I am finishing this work in the twenty-first year after my ordination.
Although in what I have just written of the bishops of Tours I
have told their years, still this calculation does not agree with
the [total] number of years, because I have not been able to learn
accurately the length of time between the different ordinations.
Now the grand total of years of the world is as follows:
| From the beginning to the flood |
2242 years |
| From the flood to the crossing of the Red Sea by the children of Israel years. |
1404 years |
| From the crossing of this sea to the resurrection of the Lord. |
1538 years |
| From the resurrection of the Lord to the death of St. Martin |
412 years |
| From the death of St. Martin to the year mentioned above, namely, the twentyfirst year after my ordination, which is also the fifth of Gregory, pope of Rome, the thirtyfirst of king Gunthram, and the nineteenth of Childebert the second . |
197 years |
| The grand total of which is |
5792 years |
HERE ENDS IN CHRIST'S NAME THE TENTH BOOK OF THE HISTORIES
Source:
Gregory of Tours, History of the Franks, trans. Ernest
Brehaut (extended selections), Records of Civilization 2, (New
York: Columbia University Press, 1916)
Bibliography
See especially:
TEXTS
Gregory of Tours, The History of the Franks, ed. &
trans. Lewis Thorpe (Baltimore: Penguin, 1974)
The most easily accessible translation of the full text.
Gregory of Tours,. The History of the Franks, 2 vols. Trans.
O.M. Dalton, 1927 (Oxford: OUP, 1927).
Another, earlier, translation. Will be in US pub domain in 2002.
Wallace Hadrill, J. M., trans., The Fourth Book of the Chronicle
of Fredegar, (1960);
SECONDARY LITERATURE
Brown, Peter R.L. Relics and social status in the age of Gregory
of Tours, (Reading: University of Reading, 1977)
Geary, Patrick, Before France and Germany. The Creation and
Transformation of the Merovingian World, (New York: Oxford
University Press, 1987)
Goffart, Walter, The Narrators of Barbarian History (A.D. 550-800)
Jordanes, Gregory of Tours, Bede, and Paul the Deacon, (Princeton
NJ: Princeton University Press,1988)
BLURB: "The first major historians of medieval Europe composed
histories of the Goths, Franks, Anglo-Saxons, and Lombards. They
are the main witnesses to the long epoch--sometimes called "the
Dark Ages"--that their writings span, and they have nourished
patriotic pride in the modern nations whose origins they are thought
to narrate: Jordanes in Germany and Italy, Gregory of Tours in
France, Bede in Britain, and Paul the Deacon in Italy. In a book
that brings out the conscious creativity of these four writers,
Walter Goffart focuses on their goals, scrutinizing what each
of them was doing and for whom. The historians are examined one
by one, as called for by the circumstances of their lives, the
individuality of their works, and the critical writings each has
occasioned. Their opinions and literary talents are taken as seriously
as the information they convey. Professor Goffart's findings about
their writing and what moved them to produce it clarify a delicate
chapter in the history of historical thought and provide new insights
into social, religious, and literary life at the dawn of the Middle
Ages.
James, Edward, The Franks, (Oxford: 1988)
James, Edward, The Origins of France: From Clovis to the Capetians,
500-1000, (London: 1982).
Keely, A., "Arians and Jews in the Histories of Gregory of
Tours", Journal of Medieval History 23:2 (June 1997),
103-15
Kurth, Godefroid, Fredegarius, Catholic Encylopedia, Vol 6
Leclercq, H, St. Gregory of Tours, Catholic Encylopedia, Vol 7
Van Dam, Raymond, Leadership and Community in Late Antique
Gaul, (Berkeley: 1985).
Wallace-Hadrill, J.M. "The Work of Gregory of Tours in the
Light of Modern Research," in idem The Long-Haired Kings (Oxford, 1962), 49-70.
Wallace Hadrill, J. M., The Frankish Church, (Oxford: 1983).
Wood, Ian, The Merovingian Kingdoms, 450-751, (London:
1994)
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