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E02635: Gregory of Tours, in his Glory of the Confessors (45), describes how *Romanus (priest of Blaye, ob. late 4th c., S01129) from his grave at Blaye (near Bordeaux, south-west Gaul) protected people travelling on the river Garonne from shipwreck; Gregory himself witnessed the calming of a storm and flood. Written in Latin in Tours (north-west Gaul), 587/588.

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posted on 31.03.2017, 00:00 by kwojtalik
Gregory of Tours, Glory of the Confessors 45

Habetur in hoc terreturio et sanctus Romanus presbiter, quem, ut scripta vitae eius edocent, Martinus eum noster sepulturae locavit. Est autem sepulchrum eius contiguum Blaviensi castello super litus amnis Garonnae. In quo saepe naufragio perituros virtutis suae salvat occursu, proclamantibus inter fluctus torrentis undosi: 'Miserere nostri, sanctae Romane confessor Dei'. Sed mox sedata tempestate, obtata litora potiuntur. Nec fas est tamen ullum perire naufragio, qui eius basilicam amnis de medio contemplare meruerit. Quod et nos valde in grandi necessitate experti sumus. Nam cum imber creberrimus per multos defluens dies amnem Garonnam extra litora eiecisset, atque, inpellente vento, validis fluetibus exundaret, elevarenturque fluctuum montes validii, qui non parvum intuentibus ingererent metum, exoratos beatus confessor obtenuit, sicut credimus, virtutis suae suffragio, ut, conpressis fragoribus, planum praeberetur fluminis alveum. Et sic ingressi navem, ripae alteri sine periculo sumus devecti.

'In this territory [of Bordeaux] is [the tomb of] Saint Romanus the priest. According to the written records of his life, our Martin [of Tours] placed him in his tomb. For his tomb is next to the fortress of Blaye, which is situated on a bank of the Garonne River. Often through the display of his power he rescues people who are about to die from being shipwrecked in this river, when they cry out amidst the waves and currents of the torrent: ‘Have pity on us, Saint Romanus, confessor of God.’ Soon the storm is quieted, and the people reach the banks they had hoped for. It is not proper for anyone who has deserved to see Romanus’ church from the middle of the river to die in a shipwreck. I myself experienced his power in a situation of great duress. A driving storm that rained for many days caused the Garonne river to flood outside its banks. As the wind whipped about, the river overflowed in huge waves. Overpowering mountains of water were tossed up that caused great fear among the onlookers. But after the blessed confessor was petitioned, by the assistance of his power he brought it about (so I believe) that he restrained the crashing and caused the channel of the river to be level. And so I entered a boat and crossed to the other bank without any danger.'

Text: Krusch 1969, 325-326. Translation: Van Dam 2004, 36, lightly modified.

History

Evidence ID

E02635

Saint Name

Romanus, priest at Blavia (Gaul), ob. c. 390 : S01129 Martin, ascetic and bishop of Tours (Gaul), ob. 397 : S00050

Saint Name in Source

Romanus Martinus

Type of Evidence

Literary - Hagiographical - Other saint-related texts

Language

Latin

Evidence not before

587

Evidence not after

588

Activity not before

390

Activity not after

587

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

Burial site of a saint - tomb/grave

Cult activities - Non Liturgical Practices and Customs

Transmission, copying and reading saint-related texts

Cult Activities - Miracles

Miracle after death Power over elements (fire, earthquakes, floods, weather) Miraculous protection - of people and their property

Cult Activities - Protagonists in Cult and Narratives

Ecclesiastics - bishops Other lay individuals/ people

Source

Gregory, of a prominent Clermont family with extensive ecclesiastical connections, was bishop of Tours from 573 until his death (probably in 594). He 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. Gregory probably wrote the greater part of the Glory of the Confessors (Liber in Gloria Confessorum) between late 587 and mid-588, since in ch. 6 he tells us that he has already written three books on the miracles of Martin (and the last datable miracle in Book 3 of his Miracles of Martin occurred in November 587), while in ch. 93 he tells us that Charimeris, who became bishop of Verdun in 588, was 'now' a royal referendary (so not yet a bishop). It is, however, likely that Gregory was collecting and recording these stories throughout his life, and for our purposes precise dating is not of great importance, since Gregory's views on the role of saints and the correct ways to venerate them do not seem to have changed during his writing life. (On the dating of the work, see Van Dam 2004, xii; Shaw 2016, 105.) The last two chapters (109 and 110), in which divine punishment falls on avaricious merchants in a manner that is not focused on a particular 'confessor', do not sit comfortably with the rest of the work, and, even more tellingly, near the end there are three chapters with headings but no content (105, 106 and 107, E02777). Consequently Krusch suggested (and this hypothesis has been widely accepted) that the work was left in an incomplete state, its final completion and editing being prevented by Gregory's death. As Gregory himself makes clear in his Preface (where he lists his eight works of hagiography), the Glory of the Confessors (just like his Glory of the Martyrs) is not about the lives of his saints, but is a collection of their miracle-stories: 'This, the eighth [book], we have written on the miracles of Confessors' (Octavum hunc scribimus de miraculis confessorum). Occasionally we do learn something about the lives of the men and women that he includes, but for the most part we are just given their name and, sometimes, religious status ('bishop', 'abbot', 'hermit', or whatever) and a description of a miracle (or miracles) that Gregory attributes to them. The large majority of these miracles are posthumous (in Life of the Fathers 2.2 Gregory expresses a preference for posthumous miracles, over miracles in life, as reliable indicators of sanctity - see E00023). Elsewhere in his work (in the preface to his Life of Illidius, in Life of the Fathers), Gregory provides a definition of a 'confessor': someone who had taken up 'various crosses of abstinence' (diversas abstinentiae cruces) to live the Christian life. But here in Glory of the Confessors, the category is in practice much more broadly drawn, to include any individual able to effect a miracle, who wasn't a martyr; in many cases Gregory knew nothing about the life of the confessor, only about one or more miracles, for the most part posthumous and at the tomb. For Gregory, anyone with an attested miracle (he would, presumably, have said 'reliably attested') was a 'confessor' and could be included in this work. Consequently, a remarkable number of extremely shadowy figures feature. To take a few examples: a man buried in a tomb in Clermont, from which scrapings of dust cured people (ch. 35, E02595); a chaste but loving couple of Clermont, whose sarcophagi miraculously moved to be next to each other (ch. 31, E02583); and three priests of the village of Aire-sur-l'Ardour, whose graves were slowly rising out of the ground (ch. 51, E02640). In all of these cases, and several more besides, Gregory could not even put reliable names to the confessors concerned. Gregory's interest was not in the people, but in the miraculous that manifested itself around holy individuals: for instance, in ch.96 (E02755) he tells the story of a hermit whose only recorded miracle was his ability to cook his food over a blazing fire in a wooden pot; Gregory uses the story as an example of how God makes even the elements of nature obey the needs of the holy. Only occasionally does Gregory name his informants. But it is clear that many of his stories derived from his own observations in Clermont and Tours, and from what he heard from visitors to Tours, and on his own travels; Gregory had visited large numbers of the shrines he described, had venerated many of these saints' relics, and had even been a participant at a few of the events described. Because Gregory was so inclusive in those he ranked as 'confessors', his text is rich in evidence of cults emerging around some very obscure figures, as long as people (including Gregory) believed they had miraculous powers from their graves. In many cases these cults were probably short-lived; but in a few cases they appear to have become at least semi-institutionalised: for instance, two otherwise wholly unknown virgins, buried on a hill in the Touraine, persuaded a man to build a stone oratory over their graves, and also persuaded the then bishop of Tours to come and bless it (ch. 18, E02561), and a young girl of the Paris region, about whom nothing but her name and pious epitaph were known, acquired a considerable reputation as a healer (particularly of toothache), and again a stone oratory over her grave (ch. 103, E02767). Unlike the Glory of the Martyrs, which includes many martyrs from beyond Gaul, almost all the saintly figures in Glory of the Confessors are Gallic: the sole exceptions are, from Syria, Symeon the Stylite (ch. 26, E02579), and, from Italy, Eusebius of Vercelli and Paulinus of Nola (chs. 3 and 108, E02453 and E02778). Within Gaul, after miracles involving angels, Hilary of Poitiers and Eusebius of Vercelli (chs. 1-3), the confessors are bunched together by their city-territory, in other words where they were buried (which in almost all cases is also where the recorded miracles occurred). There is no logic to the order in which Gregory presented these cities, beyond the fact that he placed the two cities he knew most about, Tours (chs. 4-25) and Clermont (chs. 29-35) very close to the start. At the end of the book, from ch. 90, saints appear from city-territories that have already been covered earlier in the work (chs. 90 and 100, Bourges; ch. 96, Autun; chs. 101-102, Limoges; ch. 103, Paris; ch. 104, Poitiers) – the most likely explanation is that these are saints that Gregory added after he had written the greater part of the book. There are some digressions in the book, as we would expect in a work by the discursive Gregory – for instance, a miracle story of Martin set in Visigothic Spain (ch. 12) leads Gregory into two stories on the spiritual powerlessness of Arian priests (chs. 13 and 14) – but there are fewer digressions than in Gregory's parallel work, the Glory of the Martyrs. There is a good general discussion of Glory of the Confessors in Van Dam 2004, ix-xxi, and of Gregory's hagiography more widely in Shaw 2015. (Bryan Ward-Perkins)

Discussion

For the Life of Romanus, which does indeed claim that Martin of Tours buried him, see E01959. For the location of the tomb of Romanus, see Vieillard-Troiekouroff, p. 53.

Bibliography

Edition: Krusch B., Gregorii Turonensis Opera: Liber in gloria confessorum (Monumenta Germaniae Historica, Scriptores rerum Merovingicarum I.2; 2nd ed.; Hannover 1969). Translation: Van Dam, R., Gregory of Tours, Glory of the Martyrs (Translated Texts for Historians 4; 2nd ed., Liverpool, 2004). 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. Vieillard-Troiekouroff, M., Les monuments religieux de la Gaule d'après les œuvres de Grégoire de Tours (Paris, 1976).

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