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E00355: Gregory of Tours, in his Life of *Leobardus (recluse of Marmoutier, later 6th c., S00175), recounts how, at the basilica of *Martin (ascetic and bishop of Tours, ob. 397, S00050) in Tours (north-west Gaul), the recluse Leobardus resolved to leave the secular world. From Gregory's Life of the Fathers, written in Latin in Tours, 573/594.

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posted on 31.03.2015, 00:00 by pnowakowski
Gregory of Tours, Life of the Fathers 20.2

Leobardus overcomes his doubts about leaving the world and becoming a servant of God.

(Ch.2) Cumque per viam iam alacris pergeret, volvere intra se coepit, quid ageret, quo abiret. Dixitque: "Expetam Martini beati tumulum, unde procedit virtus alma super infirmos. Credo enim, quod et mihi eius oratio iter reseret ad Deum, qui deprecatus Dominum mortuos reduxit a tartaro". Et sic viam carpens oratione comite, sancti Martini basilicam est ingressus, circa quam paucis diebus commoratus (...).

'As he went cheerfully on his way he began to ponder what he should do and where he should go. And he said, "I shall go to the tomb of the blessed Martin, from which proceeds a healing power. For I believe that his prayer will open a way for me to go to God, since his prayer to the Lord has brought the dead back from Hell." And he continued on his way, always praying, and entered the basilica of St Martin, near which he remained for several days.'

Afterwards Leobardus leaves Tours and settles across the river, in a cell at Marmoutier.

Text: Krusch 1969, 292. Translation: James 1991, 127.

History

Evidence ID

E00355

Saint Name

Martin, bishop of Tours (Gaul), ob. 397 : S00050

Saint Name in Source

Martinus

Type of Evidence

Literary - Hagiographical - Lives of saint

Language

Latin

Evidence not before

573

Evidence not after

593

Activity not before

540

Activity not after

571

Place of Evidence - Region

Gaul and Frankish kingdoms

Place of Evidence - City, village, etc

Tours

Place of evidence - City name in other Language(s)

Tours Tours Tours Toronica urbs Prisciniacensim vicus Pressigny Turonorum civitas Ceratensis vicus Céré

Major author/Major anonymous work

Gregory of Tours

Cult activities - Places

Cult building - independent (church)

Source

Gregory, bishop of Tours from 573 until his death (probably in 594), was the most prolific hagiographer of all Late Antiquity. He wrote four books on the miracles of Martin of Tours, one on those of Julian of Brioude, and two on the miracles of other saints (the Glory of the Martyrs and Glory of the Confessors), as well as a collection of twenty short Lives of sixth-century Gallic saints (the Life of the Fathers). He also included a mass of material on saints in his long and detailed Histories, and produced two independent short works: a Latin version of the Acts of Andrew and a Latin translation of the story of The Seven Sleepers of Ephesus. The Life of the Fathers by Gregory of Tours is different from his other hagiographical works (Miracles of Julian, Miracles of Martin, Glory of the Confessors and Glory of the Martyrs), which all concentrate on posthumous miracles of the saints. The Life of the Fathers, by contrast, describes the exemplary behaviour in life of twenty Gallic saints (for a list of the Lives, see $E05870). Gregory himself draws this contrast in the opening words of his preface: 'I had decided to write only about what has been achieved with divine help at the tombs of the blessed martyrs and confessors; but I have recently discovered information about those who have been raised to heaven by the merit of their blessed conduct here below, and I thought that their way of life, which is known to us through reliable sources, could strengthen the Church' (trans. James 1991, 1). In this preface Gregory also explains why he chose to call the book Life of the Fathers, not Lives of the Fathers: because they all lived the same bodily life. The nineteen Lives of men, and the single Life of a woman (Life 19), all relate to holy people of Gaul, the majority living in the mid to later sixth century. Although this agenda is unspoken, there can be little doubt that Gregory wrote these Lives partly to show that holiness, and the miraculous, were not just things of the past, but very much present within the Gaul of his day (a message that he expressed explicitly in his Histories). Almost all the saints he describes were active within one or other of the two dioceses with which Gregory was most familiar (his native Clermont, and Tours, the city of his episcopate), or indeed were his relatives (all bishops - Life 6 is of an uncle, Life 7 of a great-grandfather, and Life 8 of a great-uncle). Although Gregory says in his preface that they all shared one bodily life, in reality his saints fall into one of two distinct categories: holy bishops who are effective leaders of their flocks but only moderately ascetic (Lives 2, 4, 6, 7, 8 and 17), and holy ascetics who have withdrawn from the world and sometimes engage in extreme mortification of the body (Lives 1, 3, 5, 9-16, and 18-20). Gregory's work was unquestionably didactic in purpose - teaching the correct way to lead a good Christian life, and it is notable, for instance, how, in this work written by a bishop, his ascetics accept episcopal correction when necessary (Lives 15.2 and 20.3, in both cases from Gregory himself), and might even delay their death to suit the timetable of a bishop (Life 10.4). Because the focus is on the lives of these holy people, there is much less emphasis on their cult after death than in Gregory's other hagiographical works; however, all the Lives close with an account of the burial of the saint, and in almost all cases with reference to posthumous miracles recorded there (the exceptions are Lives 10, 11 and 20, which have no reference to miracles at the tomb). Gregory probably collected material for the Life of the Fathers (and perhaps wrote individual Lives) over a long period of time. However, from the words of his preface (quoted above) and from other references within the text, it is evident that he assembled his material into the polished work we have today only towards the very end of his life, after he had already written much of his extensive hagiography recording the miracles of saints lying in their graves. Because Gregory's views on saints do not seem to have changed during his writing life, we have not here expended energy in exploring the possible dating of individual lives, merely recording them all as written some time between 573 and 594. For more on the text, and on its dating: James 1991, xiii-xix; Shaw 2015, particularly 117-120.

Discussion

For an overview of the Life of Leobardus, see E00354. This is one of many examples where Gregory mentions in passing the role of Martin in the life of another saint. We learn that a visit to the saint's grave was perceived by Gregory as an appropriate culmination of the decision-making process as to whether or not to leave the secular world.

Bibliography

Edition: Krusch, B., Gregorii Turonensis Opera. 2: Miracula et opera minora (Monumenta Germaniae Historica, Scriptores rerum Merovingicarum I.2; 2nd ed.; Hannover: Hahnsche Buchhandlung, 1969). Translation: James, E., Gregory of Tours. Life of the Fathers (Translated Texts for Historians 1; 2nd ed.; Liverpool: Liverpool University Press, 1991). de Nie, G., Gregory of Tours, Lives and Miracles (Dumbarton Oaks Medieval Library 39; Cambridge MA, 2015). Further reading: Shaw, R., "Chronology, Composition, and Authorial Conception in the Miracula", in: A.C. Murray (ed.), A Companion to Gregory of Tours (Leiden-Boston 2015), 102-140.

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Evidence -  The Cult of Saints in Late Antiquity

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