Saint NameMartin, ascetic and bishop of Tours (Gaul), ob. 397 : S00050
Peter the Apostle : S00036
Laurence, martyr of Rome, ob. 258 : S00037
Saint Name in SourceMartinus
Type of EvidenceLiterary - Other narrative texts (including Histories)
Evidence not before575
Evidence not after594
Activity not before460
Activity not after490
Place of Evidence - RegionGaul and Frankish kingdoms
Place of Evidence - City, village, etcTours
Place of evidence - City name in other Language(s)Tours
Major author/Major anonymous workGregory of Tours
Cult activities - PlacesCult building - independent (church)
Cult activities - Non Liturgical Practices and CustomsRenovation and embellishment of cult buildings
Cult Activities - Protagonists in Cult and NarrativesEcclesiastics - bishops
Cult Activities - RelicsBodily relic - entire body
Transfer, translation and deposition of relics
SourceGregory of Tours wrote the Histories (Historiae) during his episcopate in Tours (573–594). They constitute the longest and most detailed historical work of the post-Roman West. Gregory's focus is Gaul under its Frankish kings, above all the territories of Tours and (to a lesser extent) Clermont, where he had been born and brought up. Much of his work tells of the years when, as bishop of an important see, he was himself centrally involved in Frankish politics. The Histories are often wrongly referred to as a History of the Franks. Although the work does contain a history of the rulers of Francia, it also includes much hagiographical material, and Gregory himself gave it the simple title the 'ten books of Histories' (decem libri historiarum), when he produced a list of his own writings (Histories 10.31).
The Histories consist of ten books whose scope and contents differ considerably. Book 1 skims rapidly through world history, with biblical and secular material from the Creation to the death in AD 397 of Martin of Tours (Gregory’s hero and predecessor as bishop). It covers 5596 years. In Book 2, which covers 114 years, the focus moves firmly into Gaul, covering the years up to the death of Clovis in 511. Books 3 and 4, which cover 37 and 27 years respectively, then move fairly swiftly on, closing with the death of king Sigibert in 575. With Book 5, through to the final Book 10, the pace slows markedly, and the detail swells, with only between two and four years covered in each of the last six books, breaking off in 591. These books are organised in annual form, based on the regnal years of Childebert II (r. 575-595/6).
There continues to be much discussion over when precisely Gregory wrote specific parts of the Histories, though there is general agreement that none of it was written before 575 and, of course, none of it after Gregory's death, which is believed to have occurred in 594. Essentially, scholars are divided over whether Gregory wrote the Histories sequentially as the years from 575 unfolded, with little or no revision thereafter, or whether he composed the whole work over the space of a few years shortly before his death and after 585 (see Murray 2015 for the arguments on both sides). For an understanding of the political history of the time, and Gregory's attitude to it, precisely when the various books were written is of great importance; but for what he wrote about the saints, the precise date of composition is of little significance, because Gregory's attitude to saints, their relics and their miracles did not change significantly during his writing-life. We have therefore chosen to date Gregory's writing of our entries only within the broadest possible parameters: with a terminus post quem of 575 for the early books of the Histories, and thereafter the year of the events described, and a terminus ante quem of 594, set by Gregory's death.
(Bryan Ward-Perkins, David Lambert)
For general discussions of the Histories see:
Goffart, W., The Narrators of Barbarian History (A.D. 550–800): Jordanes, Gregory of Tours, Bede, and Paul the Deacon (Princeton, 1988), 119–127.
Murray, A.C., "The Composition of the Histories of Gregory of Tours and Its Bearing on the Political Narrative," in: A.C. Murray (ed.), A Companion to Gregory of Tours (Leiden and Boston, 2015), 63–101.
Pizarro, J.M., "Gregory of Tours and the Literary Imagination: Genre, Narrative Style, Sources, and Models in the Histories," in: Murray, A Companion to Gregory of Tours, 337–374.
DiscussionGregory gives a detailed description of Perpetuus' works in Histories 2.14 (E02023).
The church of Martin:
The first small church (basilica parvula) over the tomb of Martin in Tours was built by Bricius, the fourth bishop of Tours, about AD 443/444 (Histories 10.31, E02389). This was the beginning of Martin’s cult in Tours, fifty years after his death. Bricius was also the first bishop who was buried in the church over Martin’s tomb (Histories 10.31), and the building became the funeral church for the bishops of Tours.
About AD 470 Perpetuus, the sixth bishop of Tours, removed the old chapel (cellula) and built a great church in its place. The vault (camera) from the old chapel was removed to a new church of the Apostles Peter and Paul, also built by Perpetuus (Histories 2.14, E02023; Histories 10.31, E02391).
Miracles that occurred at the tomb of Martin were recorded by Sulpicius Severus, and later versified by Paulinus of Périgueux (Miracles of Martin 1.2, E02802), at the request of Perpetuus. Paulinus of Périgueux and Sidonius Apollinaris were also asked for poems to write on the walls of the church.
Perpetuus instituted a new feast to celebrate three separate events: the dedication of the church, the translation of Martin’s body, and his ordination as a bishop. This was observed on 4 July (Histories 2.14, E02023; Miracles of Martin 1.6, E02805), while 11 November (the day of Martin's mortal death) continued to be celebrated as his principal feast. Perpetuus’ works brought about a revision of Martin image, ensuring that the saint, as well as being celebrated as an ascetic and miracle-worker, started to be venerated as a holy bishop, with the bishops of Tours as the guardians of his cult. The new church also replaced the cathedral as the place where the majority of liturgies were celebrated.
In AD 558 the church was burnt by Willichar and then roofed with tin by Eufronius, the eighteenth bishop of Tours, with financial help from King Chlothar, who came to Tours with many gifts in 561 (Histories 4.20-21, E02066 and E02099; Histories 10.31, E02418).
In the church-complex of Martin, there were at least two courtyards (atria): western and eastern (Miracles of Martin 2.30, E03135). Off the western courtyard was the baptistery, where vigils on the Nativity of John the Baptist were held (Histories 10.31, E02392) and where relics of the Baptist were probably kept (Glory of the Martyrs 14, E00466). The church was decorated with frescoes (Histories 7.22).
The tomb of Martin was located in the eastern apse – absida tumuli (Miracles of Martin 2.47, E03301). It was covered with a marble lid that was sent by Eufronius, priest and later bishop of Autun, about AD 470/475 (Histories 2.15, E02024). On the lid was a cloth – palla – which was treated as a powerful contact relic, often able to effect healing (Histories 5.48, E02176; Miracles of Martin 2.54, E03309; Miracles of Martin 4.43, E04634, Miracles of Martin 2.60, E03484).
The churches of Peter and of Laurence:
Elsewhere the church of Peter is described by Gregory as dedicated to both Peter and Paul. The building was constructed by Perpetuus about AD 470 and was located to the south of Martin's church. It can be identified with the church of Saint-Pierre-du-Trésor (Vieillard-Troiekouroff 1976, 324-325; Pietri 1987, 35).
For information about the church of Laurence in Montlouis, just outside Tours, see Vieillard-Troiekouroff 1976, 177.
For further information see:
Pietri 1987, 32-35; Van Dam 1993, 13-28; Vieillard-Troiekouroff 1961; Vieillard-Troiekouroff 1972; Vieillard-Troiekouroff 1976, 311-324.
Krusch, B., and Levison, W., Gregorii episcopi Turonensis Libri historiarum X (Monumenta Germaniae Historica, Scriptores rerum Merovingicarum I.1; 2nd ed.; Hannover, 1951).
Thorpe, L., Gregory of Tours, The History of the Franks (Penguin Classics; London, 1974).
Murray, A.C., "The Composition of the Histories of Gregory of Tours and Its Bearing on the Political Narrative", in: A.C. Murray (ed.), A Companion to Gregory of Tours (Leiden-Boston 2015), 63-101.
Pietri, L., "Tours," in: N. Gauthier and J.-Ch. Picard (eds.), Topographie chrétienne des cités de la Gaule des origines au milieu du VIIIe siècle, vol. 5: Province ecclésiastique de Tours (Lugdunensis Tertia) (Paris, 1987), 19-39.
Van Dam, R., Saints and Their Miracles in Late Antique Gaul (Princeton, 1993).
Vieillard-Troiekouroff, M., "Le tombeau de saint Martin retrouvé en 1860," Revue d'histoire de l'Église de France 144 (1961), 151–183.
Vieillard-Troiekouroff, M., "La basilique de Saint-Martin de Tours de Perpetuus (470) d'apres les fouilles archeologiques," in: Évolution générale et développements régionaux en histoire de l'art : actes du XXIIe Congrés international d'histoire de l'art, Budapest 1969, vol. 2 (Budapest, 1972).
Vieillard-Troiekouroff, M., Les monuments religieux de la Gaule d'après les œuvres de Grégoire de Tours (Paris, 1976).