Records of Civilization

SOURCES AND STUDIES
EDITED BY
JAMES T. SHOTWELL, Ph.D.
PROFESSOR OF HISTORY IN COLUMBIA UNIVERSITY
IN COLLABORATION WITH

New York
COLUMBIA UNIVERSITY PRESS
1916
All rights reserved

RECORDS OF CIVILIZATION
SOURCES AND STUDIES
EDITED BY
JAMES T. SHOTWELL

A COMPREHENSIVE SERIES CONSISTING OF

• DOCUMENTS IN TRANSLATION
• COMMENTARIES AND INTERPRETATIONS
• BIBLIOGRAPHICAL GUIDES

For titles of volumes, see list at end
of this volume.

COLUMBIA UNIVERSITY PRESS
SALES AGENTS

Records of Civilisation: Sources and Studies

HISTORY OF THE FRANKS

BY

GREGORY BISHOP OF TOURS

SELECTIONS, TRANSLATED WITH NOTES

ERNEST BREHAUT, Ph.D.

New York
COLUMBIA UNIVERSITY PRESS
1916
All rights reserved

Copyright, 1916,
By COLUMBIA UNIVERSITY PRESS.

Set up and electrotyped. Published September, 1916.

Norwood Press
J. S. Cushing Co.—Berwick & Smith Co.
Norwood, Mass., U.S.A.

PREFACE

Among the narrative records of civilization inaccessible to those whose reading is confined to English texts, few are of greater historical interest than the History of the Franks by Gregory of Tours. The reason that it has remained so long untranslated into English is clear, however, to any one who has ever seriously considered the problem of which at least a partial solution is offered here. In the first place, although part of Gregory’s narrative deals with events and men of great importance, there are long sections dealing with happenings which in themselves are not worth our remembering. Yet, if one views the work as a source for the history of society rather than merely as a narrative of the acts of kings, queens, or saints, it is often these relatively unimportant events which are most instructive and interesting; for Gregory’s picture of manners and customs is given by way of a story of what real people actually did and said. It follows from this, that, if our main interest in the History of the Franks is in its picture of the life and customs of the times, we must find that picture in what is often but a repetition of royal murders, social disorder, and turmoil, lightened only by the equally persistent repetition of saintly virtue. The editorial problem of how much or how little of such data to include is naturally one of considerable difficulty. In the next place, the historical value of the text varies, according as Gregory dealt with past or present; so that, viewed as a narrative of fact, the later portions have a much greater claim for preservation than the earlier. If one were attempting to show what Gregory contributed to our knowledge, one would be obliged to concentrate, therefore, upon these later sections, and even there the value varies. But, viewing the History of the Franks as itself an exhibit of the age which it records, we find ourselves often more interested in what Gregory does not know of the past than in what he does know of the present. In the very limitation of outlook, in the choice of incident and arrangement of perspective, the narrative of distant events reveals the state of culture of Merovingian Gaul in Gregory’s day. Hence, for the history of thought and society, the poorest part of Gregory’s work ranks in importance with the best.

It might be urged that the one solution for these editorial problems would be to offer a translation of the whole of Gregory’s work. But this, aside from the cost of publication, seems too great a bulk of text for all but special students of the period, who should in any case go to the original. The student of European history in its larger aspects, to whom one Childebert is like another, demands an anthology; for he finds the text so crowded with similar incidents that he is likely not only to lose the thread of the narrative but also to fail to appreciate the sections most significant for his own purpose. In the circumstances, a middle course has been taken. The chapters omitted are summarized and in cases where they contain any items of special interest sections of them have been quoted in the summary. This work of excision and condensation has been made with the ever-present sense of the protest sure to come from the medievalist when he sees the work of desecration at last accomplished which Gregory himself so sadly feared, and upon the authors of which he called down the wrath of Heaven throughout all eternity, in the forceful words on page 247 of this translation. It is only to be hoped that a new social value—​which anthropologists tell us is the basis of the sacred—​may justify the sacrilege.

With reference to the text itself, the translator has attempted to follow the original as faithfully as possible. It is difficult to render into another language Gregory’s combination of literary qualities, the chief of which are vigor, crudity, and a frequent affectation of literary style; but this, we believe, Dr. Brehaut has succeeded in accomplishing in a marked degree. There are chapters which have the charm of Froissart, swift in motion and tinged with romance; but the most romantic figure of all is the bishop of Tours himself, whose quaint but shrewd outlook penetrates the whole; and this impression of subjectivity the present version seeks to convey.

In addition to the text of the History of the Franks, the volume contains some extracts from Gregory’s Eight Books of Miracles and a short apparatus of notes and aids for further study.

J. T. S.

CONTENTS

INTRODUCTION

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 sixth-century 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.[1] 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 break-up of Roman rule, and Gregory gives a hint of the eagerness which the Frankish kings felt to possess this country.[2]

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.[3] 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.[4] 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.[5] 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 grand-uncle Nicetius, bishop of Lyons, and of his great-grandfather 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 pea-pod and wore them 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.”[6]

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.”[7]

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.[8] 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.[9] His attitude toward pagan literature was the conventional one of his age,—​fear of the demonic influences embodied in it;[10] he expresses it thus: “We ought not to relate their lying fables lest we fall under sentence of eternal death.”[11] Among Christian writers Sulpicius Severus, Prudentius, Sidonius Apollinaris, and Fortunatus were the only ones to exercise a genuine influence on his style.

The question has been much discussed whether sixth-century 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.”[12] 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,[13] 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 text-books 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 well-marked 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[14] 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,[15] 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 the 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.”[16] 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 I-IV, 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 unsympathetically summed up. The third part comprises books VII-X. 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,[17] and also on oral tradition.

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 Gallo-Roman 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.[18] On the other hand his loyalty to his worthy fellow-bishops 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.”[19] 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 sixth-century 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 hard-headed judgment appear side by side. How could Gregory be so shrewd and worldly-minded 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 Gallo-Romans 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.

Look 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,[20] 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 key-words 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.”[21]

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 in contempt of life, and in the more thoroughgoing cases the only restraint was the desire to avoid self-destruction, which was forbidden. Almost every known method of self-denial 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,[22] 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.[23]

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 half-way 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,[24] 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. The 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 the 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 thin-skinned; 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.[25]

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.”[26] 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.[27] 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.[28] 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.”[29]

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[30] 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 reënforced 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 hear 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.[31] Another holy man tried to secure the pardon of a notorious criminal, and failing, 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.[32] 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,”[33] 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 reënforced 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,[34] 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 sixth-century army was to keep in the right relation with the supernatural powers. Clovis is represented as heeding this necessity more than any other Frankish king.[35]

It is clear that in the sixth-century 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 magico-religious 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.”[36] Chilperic was thus the forerunner of the secular state in France.

E. B.

FOOTNOTES:

[1] 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-sur-Saône, Châlons-sur-Marne, Rheims, Soissons, Metz, Coblentz, Braine, Paris, Orleans. Monod, Sources de l’histoire Mérovingienne, p. 37.

[2] Childebert the elder is represented as saying: Velim unquam Arvernam Lemanem quae tantae jocunditatis gratia refulgere dicitur, oculis cernere. H. F. III, 9.

[3] In France, including Alsace and Lorraine, there are at the present time three thousand six hundred and seventy-five churches dedicated to St. Martin, and four hundred and twenty-five villages or hamlets are named after him. C. Bayet, in Lavisse, Histoire de France, 21 p. 16.

[4] C. Bayet, in Lavisse, Histoire de France, 21, pp. 13 ff.

[5] Monod, op. cit. pp. 25 ff. See pp. 13, 84, 109, 140.

[6] Gloria Martyrum, c. 83.

[7] De Virtut. S. Mart. I, 36.

[8] Vitæ Patrum, VIII, 3.

[9] Bonnet, Le Latin de Gregoire de Tours, pp. 48-76.

[10] Speaking of Jupiter, Mercury, Minerva, Venus, a character in the Vitæ Patrum, XVII, 5, says, Nolite, o viri, nolite eos invocare, non sunt enim dii isti sed dæmones.

[11] Gloria Martyrum, Pref.

[12] Vitæ Patrum, II, Pref.

[13] See p. [240].

[14] See p. [40].

[15] They are substantially the conclusions of Bonnet in Le Latin de Gregoire de Tours, Paris, 1890.

[16] See p. [247]. In the Arndt and Brusch edition in the Monumenta Germaniæ 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.

[17] The list as given by Manitius is as follows: Chronicles of Jerome, Victor, Sulpicius Severus; history of Orosius; church history of Eusebius-Rufinus; life of St. Martin by Sulpicius Severus; letters of Sidonius Apollinaris and Ferreolus; writings of Avitus; histories of Renatus Profuturus Frigeridus and Sulpicius Alexander (not elsewhere known); annals of Arles, Angers, Burgundy. Geschichte der Lateinischen Litteratur des Mittelalters, p. 220.

[18] III, [Pref.] and IV, [Pref.]

[19] H. F., II, 13. Cf. V, 11. p. 113.

[20] 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 enim unus me adtigit ramus, de cuius ictu turbatus corrui. VII, 42.

[21] See pp. [38], [162], [185], [205].

[22] For an objective account of immuring as the climax of religious practice see vol. II, chap. 1, Sven Hedin’s Trans-Himalaya, 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 light-gray 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.”

[23] pp. [147-150], [158], [198-199].

[24] H. F., I, Pref.

[25] See pp. [47-50].

[26] p. [130].

[27] De Virtut. S. Martin., II, 1.

[28] p. [196].

[29] Glor. Conf., c. 9.

[30] St. Martin.

[31] De Virtut. S. Martin., I, 21, 25.

[32] IX, 5.

[33] See p. [45].

[34] H. F., IV, 29.

[35] pp. [36-38], [40], [45], [53-54].

[36] See p. [166].

HISTORY OF THE FRANKS

By GREGORY BISHOP OF TOURS
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, in 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. [A]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.

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

First Book

IN CHRIST’S NAME

HERE BEGINS THE FIRST BOOK OF THE HISTORIES

[B]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,”[37] 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 flesh 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 co-eternal 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 of the Son, another that of the Holy Spirit. And in this Trinity I 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. And Antichrist will first propose circumcision, asserting that he is Christ; next he will place his statue in the temple at Jerusalem to be worshiped, 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 angels in heaven, neither the Son, but the Father alone.” Moreover we shall here make answer to the heretics[38] 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 only-begotten 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.

[C]As to the reckoning of this world, the chronicles of Eusebius, bishop of Cæsarea, and of Jerome the priest, speak clearly, and 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 freed 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[D] in circumference. A stade contains five agripennes.[E] 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.][39]

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 travellers 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.[40] 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.[41] 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 in 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. [F]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.”[42] 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.

[G][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[43] 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….[44]

[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. [H]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.

[I]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 psalm-singing, 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,[45] 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 twenty-seventh 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[J] 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 worshiping the true God. At that time Quirinus, bishop of the church of Sissek,[46] 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. [K]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. [L]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 psalm-singing 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[M] 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.

FOOTNOTES:

[37] A leading belief of Arian Christology.

[38] The Arians.

[39] The square brackets indicate where less significant sections of the text have been summarized.

[40] The Pyramids, apparently.

[41] Gregory’s geography is mixed.

[42] Psalms cxxxv. 13.

[43] Gregory’s purpose is not realized.

[44] Jerome’s Chronicle was the source for the history summarized here. It is clear that Gregory had not much sense of the historical perspective in spite of a list of names which might impress his audience. He passes directly from “Servius the sixth king of Rome” to Julius Caesar the founder of the empire.

[45] 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.

[46] In Hungary.

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

Second Book

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,[N] we shall describe at God’s bidding what was done in the later time.

[O]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 are 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 mile-stone 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.[P] And when the Gauls had been thoroughly laid waste they made for the Spains. The Suebi, that is, Alamanni, following them, seized Gallicia.[Q] 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 re-baptized. 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,[47] 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 Mauretania.

[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 that 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 watch-night 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, we 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.” [R]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 see 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.]

[S]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 this 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 mid-day, 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[48] of the Franks and required hostages of them as usual, and then retired to Trèves 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 oath-bound 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 anywhere, 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[49] 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 body-guard, 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 long-haired 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. [T]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 in 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 are 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 worshiped 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 worshiped 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.]

[U]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 a 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 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 over-wanton 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 twenty-seventh 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.]

[V]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.]

[W]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 battle-field. 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[50] 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 well-pleasing to you; for no one is able to resist your power.” When they said this a foolish, envious and excitable fellow lifted his battle-ax 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.[X] 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 be 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, he 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 worshiping 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 living 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 this, 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 worshiping 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;[Y] 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.[Z] 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 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 stronghold 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 good-by 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 story-telling, 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 olive-yards, 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[AA] 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 ill-will 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.

[AB]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 prearrangement, 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[AC] at the tenth mile-stone 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 Zülpich. 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 very 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 twenty-two 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.[AD] 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 battle-ax 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 counsellor 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. [AE]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: “It 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

FOOTNOTES:

[47] For aqua sanguine cuncta infecit read digne aquas unguine infecit. See Bonnet, Le Latin de Gregoire de Tours, p. 457.

[48] Regalibus.

[49] Alamanni for Alani.

[50] papa. The word was used in the early Middle Ages in unrestricted, informal sense, and applied widely to bishops. Cf. Du Cange, Glossarium.

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. Sigimund kills his own son.
• 6. Death of Chlodomer.
• 7. War with the Thuringi.
• 8. Hermenfled’s death.
• 9. Childebert visits Auvergne.
• 10. Amalaric’s death.
• 11. Childebert and Clothar go to the Burgundies, Theodoric to Auvergne.
• 12. Devastation of Auvergne.
• 13. Lovolautrum and Chastel-Marlhac.
• 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

Third Book

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,[51] 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,[AF] and Godomar, who at the same time lost their country and their souls. But we confess one God, invisible,[52] 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.

[AG]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, ex-bishop 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,[AH] 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.

[AI]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 father-in-law. 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 into the midst of his enemies, and 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,[AJ] 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. [AK]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 he 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 tent-cloth 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 good-by 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,[AL] and strove to fortify himself in it with all his property, gathering together those whom he had led astray. Now the army got under way, 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 on 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.

[AM]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[AN] 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 all 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 to-night 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 son-in-law, who had married his daughter. And at midnight they rose from the banquet and retired to rest, and Leo attended his master’s son-in-law 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: “To-night, 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; thanking God they took the remaining horses and went off, taking also a roll of garments. They came to the river Moselle[AO] 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 thorn-bush 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. Seven 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,[AP] 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[53] 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. And 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 good-will 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 not 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.[AQ] 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 good-by, and departed. Now at that time the Goths had taken possession of the city of Arles,[AR] 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 the 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. Childebert and Theodobert march 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[AS] 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, 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 at 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 as ever 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 that 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.]

[AT]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 fellow-citizens; 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 fellow-citizens. 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.]

[AU]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, saying: “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 chest was 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.

FOOTNOTES:

[51] ad ilicem. Not in the Vulgate. Gregory probably used in part a rude popular version of the Scriptures. See Bonnet, p. 61.

[52] Reading invisibilem for indivisibilem.

[53] Reading for incestator, instecator. Bonnet, Le Latin de Gregoire de Tours, p. 454, 5.

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

Fourth Book

HERE BEGINS THE FOURTH BOOK WITH HAPPY AUSPICES

[1. Queen Clotilda dies at Tours and is buried at Paris.]

[AV]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 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 why it was he married his wife’s sister. When he was already married to Ingunda and loved 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 done 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 and 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 in 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 that 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[AW] 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 episcopate, 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.

[AX]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 sub-deacon five years, I have been priest now for twenty years. What more is left for 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[AY] had grown up he married Vuldetrada. This Theodovald, they say, had a bad disposition so that when he was angry with any one 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 [elder-tree] without having any vine on it, and the blossoms of the same trees, which as you know usually produce black seeds, 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 with vanity thinking that no one 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 by 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[54] 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 marble 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 it 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 too 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[AZ] 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.

[BA]13. At this time Chramnus lived at Clermont.[BB] 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 mother-in-law 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[BC] 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 mother-in-law 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 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[BD] saying which he uttered with reference to the critics of historians. He says: “It seems 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,[BE] 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 would 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:[BF] “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 meanwhile fights the Saxons. 17. Chramnus joins Childebert in 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 becomes 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 father-in-law, fled to the church of Saint Martin.[BG] 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 his 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 to-night 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![BH] 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[BI] 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 Ingoberga 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 bishop 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 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 well-behaved, 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 himself, and she confessed the blessed Trinity in unity, and believed and was baptized. And she still remains catholic in Christ’s name.