Gregory of Tours: LIBRI HISTORIARUM

Anno igitur quinto decimo Childeberthi regis diaconus noster ab urbe Roma sanctorum cum pigneribus veniens, sic retulit, quod anno superiore, mense nono, tanta inundatio Tiberis fluvius Romam urbem obtexerit, ut aedes antiquae deruerent, horrea etiam eclesiae subversa sint, in quibus nonnulla milia modiorum tritici periere. Multitudo etiam serpentium cum magno dracone in modo trabis validae per huius fluvii alveum in mare discendit; sed suffocatae bestiae inter salsos maris turbidi fluctus et litori eiectae sunt. Subsecuta est de vestigio cladis, quam inguinariam vocant.

Therefore, in the fifteenth year of King Childebert, our deacon, coming from the city of Rome with the relics of the saints, reported thus: that in the previous year, in the ninth month, such an inundation had the river Tiber covered the city of Rome, that ancient buildings collapsed, and even the storehouses of the church were overthrown, in which several thousands of modii of wheat perished. A multitude also of serpents, with a great dragon, in the manner of a stout beam, went down through the channel of this river into the sea; but the beasts, suffocated among the salty waves of the turbid sea, were cast up on the shore. There followed immediately on the heel a calamity, which they call the inguinal plague.

Nam medio mense XI. adveniens, primum omnium iuxta illud, quod in Ezechiel profeta legitur: A sanctoario meo incipite, Pelagium papam perculit et sine mora etinxit. Quo defuncto, magna stragis populi de hoc morbo facta est. Sed quia eclesia Dei absque rectorem esse non poterat, Gregorium diaconem plebs omnis elegit.

Now, coming in the middle of month 11, first of all, in accordance with that which is read in Ezekiel the prophet: “From my sanctuary begin,” it struck Pelagius the pope and without delay extinguished him. When he had died, a great slaughter of the people from this disease took place. But because the church of God could not be without a ruler, all the plebs chose Gregory the deacon.

Hic enim de senatoribus primis, ab adulescentia devotus Deo, in rebus propriis sex in Sicilia monasteria congregavit, septimum infra urbis Romae muros instituit; quibus tantum delegans terrarum copiam, quantum ad victum cotidianum praebendum sufficeret, reliqua vindedit cum omni praesidio domus ac pauperibus erogavit; et qui ante syrico contextu ac gemmis micantibus solitus erat per urbem procedere trabeatus, nunc vili contectus vestitu, ad altaris dominici ministerium consecratur septimusque levita ad adiutorium papae adsciscitur. Tantaque ei abstenentia in cibis, vigilantia in orationibus, strinuetas in ieiuniis erat, ut, infirmato sthomaco, vix consistere possit. Litteris grammaticis dialecticisque ac rethoricis ita est institutus, ut nulli in Urbe ipsa putaretur esse secundus; hoc apicem adtentius fugire temptans, ne, quod prius abicerat, rursum ei in saeculo de adepto honore iactantia quaedam subriperit.

For this man, one of the first of the senators, devoted to God from adolescence, on his own estates gathered six monasteries in Sicily, and established a seventh within the walls of the city of Rome; to which he assigned such an abundance of lands as would suffice to provide daily sustenance, but he sold the rest, with all the establishment of the household, and distributed it to the poor; and he who before was accustomed to proceed through the city arrayed in a trabea, of Syrian weave and with glittering gems, now, clad in cheap clothing, is consecrated to the ministry of the Lord’s altar, and is enrolled as the seventh deacon for the aid of the pope. So great was his abstinence in foods, his vigilance in prayers, his strenuous zeal in fasts, that, his stomach being weakened, he could scarcely stand. In grammatical, dialectic, and rhetoric letters he was so trained that he was thought second to none in the City itself; striving the more attentively to flee this apex, lest, what he had previously cast away, there should again in the world stealthily creep upon him some vaunting from the honor acquired.

Unde factum est, ut epistulam ad imperatorem Mauricium dirigeret, cuius filium ex lavacro sancto susciperat, coniurans et multa praece deposcens, ne umquam consensum praeberet populis, ut hunc huius honoris gloria sublimaret. Sed praefectus urbis Romae Germanus eius anticipavit nuntium, et conpraehensum, disruptis epistulis, consensum, quod populus fecerat, imperatori direxit. At ille gratias Deo agens pro amicitia diaconi, quod repperisset locum honoris eius, data praeceptione, ipsum iussit institui.

Whence it came about that he directed an epistle to Emperor Maurice, whose son he had taken up from the holy laver, adjuring and with much entreaty beseeching that he should never grant consent to the peoples to exalt this man to the glory of this honor. But the prefect of the city of Rome, Germanus, anticipated the message, and, him having been apprehended, with the epistles torn up, sent to the emperor the consent which the people had made. But he, giving thanks to God for the amity of the deacon, because he had found the place of his honor, a precept having been given, ordered that he himself be instituted.

Cumque in hoc restaret, ut benediceretur, et lues populum devastaret, verbum ad plebem pro agenda paenitentia in hoc modo exorsus est: ORATIO GREGORII PAPAE AD PLEBEM. Oportet, fratres karissimi, ut flagella Dei, quae metuere ventura debuemus, saltim praesentia et experta timeamus. Conversionis nobis aditum dolor aperiat, et cordis nostri duritiam ipsa quam patimur poena dissolvat; ut enim profeta teste praedictum est, 'pervenit gladius usque ad animam'. Ecce!

And when it remained for him to be blessed, and a pestilence was devastating the people, he began a word to the people for penance to be performed in this manner: ORATION OF POPE GREGORY TO THE PEOPLE. It is meet, dearest brethren, that the scourges of God, which we ought to fear as about to come, at least when present and experienced we should fear. Let sorrow open for us an entrance of conversion, and let the very penalty which we suffer dissolve the hardness of our heart; for, as it has been foretold with the prophet as witness, 'the sword has reached even unto the soul'. Behold!

etenim cuncta plebs caelestis irae mucrone percutitur, et repentina singuli caede vastantur; nec langor mortem praevenit, sed langoris moras, ut cernitis, mors praecurrit. Percussus quisque ante rapitur, quam ad lamenta paenitentiae convertatur. Pensate ergo, qualis ad conspectum districti Iudicis pervenit, cui non vacat flere quod fecit.

For indeed the whole plebs is struck by the blade of celestial wrath, and individuals are laid waste by sudden slaughter; nor does languor precede death, but, as you see, death outruns the delays of languor. Each one, once smitten, is rapt away before he turns to the laments of penitence. Weigh, therefore, of what sort he comes into the sight of the strict Judge, who has no leisure to weep for what he has done.

Habitatores quique non ex parte subtrahuntur, sed pariter corruunt; domus vacuae relinquuntur, filiorum funera parentes aspiciunt, et sui eos ad interitum heredes praecedunt. Unusquisque ergo nostrum ad paenitentiae lamenta confugiat, dum flere ante percussionem vacat. Revocemus ante oculos mentis, quicquid errando commisimus, et quod nequiter egimus, flendo puniamus.

The inhabitants too are not withdrawn in part, but alike collapse; empty houses are left, parents behold the funerals of their sons, and their own heirs go before them to destruction. Let each one of us therefore flee to the laments of penitence, while there is time to weep before the stroke. Let us call back before the eyes of the mind whatever, by erring, we have committed, and what we have wickedly done, let us punish by weeping.

'Praeveniamus faciem eius in confessionem', et sicut profeta ammonet: 'Levemus corda nostra cum manibus ad Deum'. Ad Deum quippe corda cum manibus levare est orationis nostrae studium cum merito bonae operationis eregere. Dat profecto, dat tremore nostro fiduciam, qui per profetam clamat: 'Nolo mortem peccatoris, sed ut convertatur et vivat'. Nullus autem de iniquitatum suarum inmanitate disperet; veternosas namque Ninnivitarum culpas triduana paenitentia abstersit, et conversus latro vitae praemia etiam in ipsa sententia suae mortis emeruit. Mutemus igitur corda et praesumamus nos iam percepisse, quod petimus.

'Let us come before his face in confession,' and as the prophet admonishes: 'Let us lift up our hearts with our hands to God.' For to lift up hearts to God with hands is to raise the zeal of our prayer together with the merit of good operation. He indeed gives—he gives confidence to our trembling—who cries through the prophet: 'I do not will the death of the sinner, but that he be converted and live.' And let no one despair because of the immensity of his iniquities; for a three-day penitence wiped away the long-sluggish faults of the Ninevites, and the converted thief earned the rewards of life even in the very sentence of his death. Let us therefore change our hearts and presume that we have already received what we ask.

Citius ad praecem iudex flectitur, si a pravitate sua petitur corrigatur. Imminente ergo tantae animadversionis gladio, nos inportunis fletibus insistamus. Ea namque, quae ingrata esse hominibus inportunitas solet, iudicio veritatis placet, quia pius ac misericors Deus vult a se praecibus veniam exigi, qui quantum meremur non vult irasci.

The judge is more quickly bent to entreaty, if it is asked that one be corrected from his own depravity. With the sword of so great an animadversion therefore impending, let us persist in importunate weepings. For that importunity which is wont to be unpleasing to men pleases the judgment of Truth, because the pious and merciful God wills that pardon be exacted from himself by prayers, who does not wish to be angry as much as we deserve.

Hinc etenim per psalmistam dicit: 'Invoca me in die tribulationis tuae et eripiam te, et magnificabis me'. Ipse ergo sibi testes est, quia invocantibus miserere desiderat, qui ammonet, ut invocetur. Proinde, fratres karissimi, contrito corde et correctis operibus, ab ipso feriae quartae dilucolo septiformis laetaniae iuxta distributionem inferius designatam devota ad lacrimas mente veniamus, ut districtus iudex, cum culpas nostras nos punire considerat, ipse a sententia propositae damnationis parcat. Clerus igitur egrediatur ab eclesia sanctorum martyrum Cosmae et Damiani cum praesbyteris regionis sextae.

Hence indeed through the psalmist he says: 'Call upon me in the day of your tribulation, and I will deliver you, and you shall magnify me.' He himself therefore bears witness for himself, because he who admonishes that he be invoked desires to have mercy on those who invoke. Accordingly, most dear brothers, with a contrite heart and corrected works, from the very daybreak of Wednesday let us come with a mind devoted to tears for the sevenfold litany, according to the distribution designated below, so that the strict Judge, when he considers that we are punishing our faults, may himself spare from the sentence of the proposed condemnation. Let the clergy therefore go forth from the church of the holy martyrs Cosmas and Damian with the presbyters of the sixth region.

Omnes vero abbatis cum monachis suis ab eclesia sanctorum martyrum Protasi et Gervasi cum praesbyteris regionis quartae. Omnes abbatissae cum congregationibus suis egrediantur ab eclesia sanctorum martyrum Marcellini et Petri cum praesbyteris regionis primae. Omnes infantes ab eclesia sanctorum martyrum Iohannis et Pauli cum praesbyteris regionis secundae.

Let all the abbots indeed with their monks go forth from the church of the holy martyrs Protasius and Gervasius, with the presbyters of the fourth region. Let all the abbesses with their congregations go forth from the church of the holy martyrs Marcellinus and Peter, with the presbyters of the first region. Let all the infants go forth from the church of the holy martyrs John and Paul, with the presbyters of the second region.

Omnes vero laici ab eclesia sancti protomartyris Stephani cum praesbyteris regionis septimae. Omnes mulieres viduae ab eclesia sanctae Eufimiae cum praesbyteris regionis quintae. Omnes autem mulieres coniugatae egrediantur ab eclesia sancti martyris Clementis cum praesbyteris regionis tertiae, ut, de singulis eclesiis exeuntes cum praecibus ac lacrimis, ad beatae Mariae semper virginis genetricis domini nostri Iesu Christi basilicam congregemur, ut, ibi diutius cum fletu ac gemitu Domino supplicantes, peccatorum nostrorum veniam promerire valeamus.

All the laity indeed from the church of Saint Stephen the Protomartyr with the presbyters of the seventh region. All widowed women from the church of Saint Euphemia with the presbyters of the fifth region. But let all married women go out from the church of Saint Clement the martyr with the presbyters of the third region, so that, going forth from each church with prayers and tears, we may be gathered to the basilica of blessed Mary ever-virgin, the genetrix of our Lord Jesus Christ, so that, there for a longer time, with weeping and groaning, supplicating the Lord, we may be able to merit the pardon of our sins.

Haec eo dicente, congregatis clericorum catervis, psallere iussit per triduum ac depraecare Domini misericordiam. De hora quoque tertia veniebant utrique chori psallentium ad eclesiam, clamantes per plateas urbis Kyrie eleison. Asserebat autem diaconus noster, qui aderat, in unius horae spatio, dum voces plebs ad Dominum supplicationis emisit, octoaginta homines ad terram conruisse et spiritum exalasse.

As he was saying these things, with the bands of clerics congregated, he ordered that for a triduum they sing psalms and deprecate the mercy of the Lord. And from the third hour as well, both choirs of psalm-singers were coming to the church, crying through the streets of the city: Kyrie eleison. Moreover, our deacon, who was present, asserted that, in the space of a single hour, while the people sent forth voices of supplication to the Lord, eighty men collapsed to the ground and breathed out their spirit.

Sed non distitit sacerdos dandus praedicare populo, ne ab oratione cessarent. Ab hoc etiam diaconus noster reliquias sanctorum, ut diximus, sumpsit, dum adhuc in diaconato degeret. Cumque latibula fugae praepararet , capitur, trahitur et ad beati apostoli Petri basilica deducitur, ibique ad pontificalis gratiae officium consecratus, papa Urbis datus est.

But the priest who was to be given did not desist from preaching to the people, lest they should cease from prayer. From this man also our deacon took the relics of the saints, as we have said, while he was still abiding in the diaconate. And when he was preparing hiding-places for flight , he is seized, he is dragged, and he is led to the basilica of the blessed apostle Peter, and there, consecrated to the office of pontifical grace, he was given as Pope of the City.

Sed nec distetit diaconus noster, nisi ad episcopatum eius de Porto rediret et, qualiter ordinatus fuerit, praesenti contemplatione suspiceret.

Nor did our deacon delay, save to return to his episcopate at Porto and, in present contemplation, to behold how he had been ordained.

2. De reditu Griponis legati ab imperatore Mauricio.

2. On the return of Gripon, the legate, from the Emperor Maurice.

Gripo autem ab imperatore Mauricio rediens, haec nuntiavit, quod anno superiore, cum, adepto navigio, cum sociis suis Africae portum adtigisset, Cartaginem magnam ingressi sunt. Ubi dum morarentur, iussionem opperientes praefecti qui aderant, qualiter imperatoris praesentiam adire deberent, unus puerorum, Euanti scilicet, qui cum eodem abierat, direptam speciem de manu cuiusdam negutiatoris metato detulit. Quem ille prosecutus cuius res erant, reddi sibi rem propriam flagitabat.

Gripo, however, returning from Emperor Maurice, announced this: that in the previous year, when, a ship having been obtained, he with his companions had reached the port of Africa, they entered great Carthage. There, while they stayed, awaiting the order of the prefects who were present as to how they ought to approach the emperor’s presence, one of the boys, namely Euanti, who had gone away with him, brought into the billet a coin snatched from the hand of a certain negotiator (merchant). The man whose property it was, having followed, was demanding that his own thing be returned to him.

Sed isto differente, cum de die in diem hoc iurgium in maius propagaretur, quadam die negutiator puerum illum in platea repperit, adpraehensumque vestimento eius, tenere coepit, dicens, quia: 'Non a me laxaberis, priusquam res, quas violenter deripuisti, meae dicione restituas'. At ille excutere se de eius manibus conatus, non dubitavit erepto gladio hominem trucidare, et statim ad metatum regressus est nec aperuit sociis quae gesta fuerant. Erant enim ibi tunc, ut diximus, legati Bodigysilus, filius Mummolini Sessionici, et Euantius, filius Dinami Arelatensis, et hic Gripo genere Francus, qui, elevantes de epolo sopore se dederant pro quiete. Quod cum seniore urbis nuntiata fuissent quae puer horum gesserat, collectis militibus vel omni populo armis circumdato, ad metatum eorum diriget.

But as he delayed, while from day to day this quarrel was propagated into something greater, on a certain day the merchant found that boy in the street, and, having seized him by his garment, began to hold him, saying: 'You will not be loosened from me before you restore to my dominion the property which you violently snatched.' But he, trying to shake himself off from his hands, did not hesitate, a sword having been snatched out, to slaughter the man, and immediately returned to the quarters, nor did he disclose to his associates what had been done. For there were there then, as we have said, the legates Bodigysilus, son of Mummolinus the Suessionian, and Euantius, son of Dinamus of Arles, and this Gripo, a Frank by race, who, lifting themselves from banquet-slumber, had given themselves over for rest. When the things which the boy of these had done had been reported to the elder of the city, the soldiers having been gathered and with all the people surrounded with arms, he directs himself to their quarters.

At illi inopinantes expergefacti, obstupiscunt, cernentes haec quae gerebantur. Tunc ille qui prior erat exclamat, dicens: 'Arma deponite et ad nos egredimini, ut cognoscamus pacifice, qualiter homicidium factum est'. Haec illi audientes, timore perterriti, adhuc ignorantes quae gesta fuerant, fidem expetunt, ut securi sine armis egrederentur. Iuraverunt homines illi, quod custodire inpatientia non permisit.

But they, taken unawares and awakened, are astounded, perceiving these things that were being done. Then he who was first cries out, saying: “Lay down your arms and come out to us, that we may learn peaceably how the homicide was done.” Hearing these things, they, terrified with fear and still ignorant of what had been done, ask for a pledge, that they might go out unarmed in safety. Those men swore an oath, which impatience did not allow them to keep.

Sed mox egrediente Bodigysilo gladio percutiunt, similiter et Euantium. Quibus ante ostium metatus prostratis, Gripo, adrepta arma, cum pueris qui secum erant processit ad eos, dicens: 'Quae gesta fuissent, nos ignoramus, et ecce! socii iteneris mei, qui ad imperatorem directi fuerant, gladio sunt prostrati.

But soon, as Bodigysilus was going out, they strike him with the sword, and likewise Euantius. With them prostrated before the doorway of the quarters, Gripo, having snatched up arms, proceeded toward them with the boys who were with him, saying: 'What things had been done, we do not know; and behold! the companions of my journey, who had been directed to the emperor, have been prostrated by the sword.'

Iudicavit Deus iniuriam nostram et mortem illorum de interitu vestro, quia nos innocentes et in pace venientes taliter trucidatis. Nec ultra erit pax inter regis nostros imperatoremque vestrum. Nos enim pro pace venimus et pro adiutorio rei publicae inpertiendo.

God has judged our injury and their death unto your destruction, since you thus butcher us—innocent and coming in peace. Nor hereafter will there be peace between our king and your emperor. For we came for peace and for imparting aid to the Republic.

Testem hodie invoco Deum, quia vestra excitavit noxa, ut non custodiatur inter principes pax promissa'. Haec et huiuscemodi Griponi verba proferente, soluto Cartaginensis belli procincto, regressus est unusquisque ad propria. Praefectus vero ad Griponem accedens, mulcere coepit animos eius de his quae gesta fuerant, ordinans, qualiter ad praesentiam imperatoris accederet. Qui veniens, narrata legatione, pro qua directus fuerat, exitum sociorum exposuit.

I call God today as witness, because your guilt has incited it, that the promised peace among the princes is not kept'. Gripo, bringing forth these and words of this kind, with the battle-readiness of the Carthaginian war dissolved, each returned to his own. But the Prefect, approaching Gripo, began to soothe his spirits concerning the things which had been done, arranging how he should approach the presence of the emperor. He, coming, with the embassy for which he had been sent recounted, set forth the end of his companions.

Qua de causa imperator valde molestus, pollicitus est ulcisci mortem eorum iuxta id quod Childeberthi regis iudicium promulgaret. Tunc ab imperatore muneratus, cum pace regressus est.

For which cause the emperor, greatly vexed, promised to avenge their death in accordance with what the judgment of King Childebert should promulgate. Then, rewarded by the emperor, he returned with peace.

3. Quod exercitus Childeberthi regis in Italiam abiit.

3. That the army of King Childebert went into Italy.

Haec a Gripone Childebertho rege relata, confestim exercitum in Italiam commovere iubet ac viginti duces ad Langobardorum gentem debellandam dirigit. Quorum nomina non putavi lectioni ex ordine necessarium inserenda. Audovaldus vero dux cum Vinthrione, commoto Campaniae populo, cum ad Mettensim urbem, qui ei in itenere sita erat, accessisset, tantas praedas tantaque homicidia ac caedes perpetravit, ut hostem propriae regione putaretur inferre.

These things having been reported by Gripo to King Childebert, he immediately orders the army to be set in motion into Italy and dispatches twenty dukes to subdue the nation of the Langobards. The names of whom I did not think it necessary to insert in order into the reading. But Duke Audovald, together with Vinthrio, having stirred up the people of Champagne, when he had approached the city of Metz, which lay for him on the journey, perpetrated such great plunders and such homicides and slaughters that he was thought to be bringing an enemy into his own region.

Sed et alii quoque duces similiter cum falangis suis fecere, ita ut prius regionem propriam aut populum commanentem adficerent, quam quiddam victuriae de inimica gente patrarent. Adpropinquantes autem ad terminum Italiae, Audovaldus cum sex ducibus dextram petiit atque ad Mediolanensim urbem advenit; ibique eminus in campestria castra posuerunt. Olo autem dux ad Bilitionem huius urbis castrum, in campis situm Caninis, inportunae accedens, iaculo sub papilla sauciatus, cecidit et mortuus est.

But other dukes likewise did the same with their phalanxes, such that they afflicted their own region or the resident people before they accomplished anything of victory against the inimical nation. Approaching, moreover, the boundary of Italy, Audovald with six dukes took the right-hand way and came to the city of Milan; and there, from a distance, they pitched camp in the plains. But Duke Olo, drawing near inopportunely to Bilitio, the fortress of this city, situated in the plains of Caninis, wounded by a javelin beneath the nipple, fell and died.

Hi autem cum egressi fuissent in praeda, ut aliquid victus adquirerent, a Langobardis inruentibus passim per loca prosternebantur. Erat autem stagnum quoddam in ipso Mediolanensis urbis territurio, quod Ceresium vocitant, ex quo parvus quidem fluvius, sed profundus egreditur. Super huius laci litus Langobardos resedere audierant.

But when they had gone out in quest of plunder, to acquire something for sustenance, they were being laid low everywhere throughout the places by Langobards rushing in. Now there was a certain lake in the very territory of the city of Milan, which they call Ceresium, from which there issues a river indeed small, but deep. They had heard that the Langobards had sat down upon the shore of this lake.

Ad quem cum adpropinquassent, priusquam flumen, quod diximus, transirent, a litore illo unus Langobardorum stans, lorica protectus et galea, contum manu gestans, vocem dedit contra Francorum exercitum, dicens: 'Hodie apparebit, cui Divinitas obtenere victuriam praestit'. Unde intellegi datur, hoc signum sibi Langobardi praeparavisse. Tunc pauci transeuntes, contra Langobardum hunc decertantes, prostraverunt eum; et ecce! omnis exercitus Langobardorum in fugam versus praeteriit.

When they had approached it, before they crossed the river which we mentioned, one of the Langobards, standing on that shore, protected by a cuirass and a helmet, bearing a pike in his hand, gave voice against the army of the Franks, saying: 'Today it will appear to whom Divinity has granted to obtain victory.' Whence it is given to be understood that the Langobards had prepared this sign for themselves. Then a few, crossing over and contending against this Langobard, prostrated him; and behold! the whole army of the Langobards, turned to flight, withdrew.

Hi quoque transeuntes flumen, nullum de his repperiunt, nisi tantum recognuscentes apparatum castrorum, ubi vel focos habuerunt vel tenturia fixerant. Cumque nullum de his depraehendissent, ad castra sua regressi sunt; ibique ad eos imperatoris legati venerunt, nuntiantes, adesse exercitum in solatio eorum, dicentesque, quia: 'Post triduum cum eisdem venimus, et hoc vobis erit signum. Cum videritis vellae huius, quae in monte sita est, domus incendia concremare et fumum incendii ad caelos usque sustolli, noveritis, nos cum exercitu, quem pollicimus, adesse'. Sed expectantes iuxta placitum dies sex, nullum ex his venisse contemplati sunt.

These also, crossing the river, found none of them, only recognizing the apparatus of the camp, where they had either hearths or had fixed tentoria. And when they had apprehended none of them, they returned to their own camp; and there to them the emperor’s legates came, announcing that an army was present in their solace, and saying that: 'After three days we are coming with the same, and this will be a sign to you. When you see the houses of this villa, which is set on the mountain, blazing with fires, and the smoke of the conflagration being lifted up to the heavens, know that we, with the army which we promise, are present.' But, waiting according to the pact for six days, they observed that none of these had come.

Chedinus autem cum tredecim ducibus levam Italiae ingressus est, quinque castella coepit, quibus etiam sacramenta exegit. Morbus etiam desenteriae graviter exercitum adficiebat, eo quod aeris incongrue insuetique his hominibus essent, ex quo plerique interierunt. Commoto autem vento et data pluvia cum paulisper refrigiscere aer coepit, in infirmitate salubritatem contulit.

Chedinus, moreover, having entered the left-hand side of Italy with thirteen dukes, seized five castles, from the people of which he even exacted oaths. The disease also of dysentery was grievously afflicting the army, because the airs were incongruous and unaccustomed for these men, from which many perished. However, when the wind was stirred and rain was given, as the air began to cool a little, it contributed salubrity amid their infirmity.

Quid plura? Per tres fere menses Italiam pervagantes, cum nihil proficerent neque se de inimicis ulcisci possint, eo quod se in locis communissint firmissimis, neque regem capere, de quo ultio fieret, qui se infra Ticinensis munierat muros, infirmatus, ut diximus, aerum intemperantia exercitus ac fame adtritus, redire ad propria distinavit, subdens etiam illud, accepta sacramenta, regis ditionibus, quod pater eius prius habuerat, de quibus locis et captivos et alias abduxere praedas. Et sic regredientes, ita fame conficiebantur, ut prius et arma et vestimenta ad coemendum victum demerent quam locum genetale contingerent.

What more? For almost three months ranging through Italy, since they were accomplishing nothing and could not avenge themselves on their enemies—because these had fortified themselves in the most strongly fortified positions—nor could they seize the king, upon whom vengeance might be taken, who had entrenched himself within the walls of Ticinum; the army, weakened, as we have said, by the intemperance of the airs and worn down by famine, resolved to return to their own places, adding also this: that, after receiving the oaths, he would restore to the king’s dominions what his father had formerly held; and from those places they also led away captives and other spoils. And so, returning, they were so consumed by hunger that they first parted with both arms and garments to purchase victuals before they could reach their native place.

At Aptacharius Langobardorum rex legationem ad Gunthchramnum regem cum huiuscemodi verbis direxit: 'Nos, piissimi rex, subiecti atque fidelis vobis gentique vestrae, sicut patribus vestris fuimus, esse desideramus; nec discedimus a sacramento, quod praecessoris nostri vestris decessoribus iuraverunt. Nunc autem desistite a persecutione nostra, et sit nobis pax et concordia, ut, ubi necessarium fuerit, contra inimicos auxilium praebeamus, ut, vestra scilicet nostraque gente salvata ac nos pacificos cognuscentes, terreantur magis adversarii, qui in circuitu obstrepunt, quam de nostra discordia gratulentur'. Pacifice haec Gunthchramnus rex verba suscepit misitque eos ad nepotem suum Childeberthum regem. Dum autem, haec narrata, in loco commorarentur, venerunt alii, qui mortuum Aptacharium regem nuntiantes Paulumque in locum eius substitutum , eiusmodi verba, quae supra diximus, deferentes.

But Aptacharius, king of the Langobards, directed an embassy to King Gunthchramn with words of this kind: 'We, most pious king, subject and faithful to you and to your nation, as we were to your fathers, desire to be; nor do we depart from the sacrament which our predecessors swore to your predecessors. Now, however, desist from the persecution against us, and let there be peace and concord for us, so that, where it shall be necessary, we may provide aid against enemies, so that, with your nation and ours saved and recognizing us as peaceable, the adversaries who clamor around may be more terrified than rejoice at our discord.' Peacefully King Gunthchramn received these words and sent them to his nephew, King Childeberth. But while, these things having been reported, they were staying in the place, others came, who, announcing King Aptacharius dead and Paul put in his place, were bringing words of such a kind as we said above.

Sed Childeberthus rex placitum cum eisdem ponens, ut, quid ei in posterum conveniret, enuntiaret, eos abscedere iussit.

But King Childebert, holding a placitum with those same men, so that he might announce what would be suitable to him for the future, ordered them to withdraw.

4. Mauricius interfectores direxit.

4. Mauricius dispatched the assassins.

Quod Mauricius imperator interfectores legatorum in Galliis direxit.

That Emperor Maurice directed the slayers of the legates into Gaul.

Mauricius autem Chartaginensis illos, qui legatos Childeberthi regis anno superiore interimerant, vinctus manibus catenisque oneratos, ad eius dirigit praesentiam, XII scilicet numero viros, sub ea videlicet condicione, ut si eos interficere vellit, haberet licentiam; sin autem ad redimendum laxaret, CCC pro unoquoque acceptis aureis, quiesceret, sicque ut quod vellit elegeret, quo facilius, sopito scandalo, nulla occansio inter ipsos inimicitiae oreretur. Sed rex Childeberthus differens homines vinctos accepere, ait: 'Incertum apud nos habetur, utrum hi sint homicidae illi, quos adducitis, an alii, et fortassis servi cuiuscumque habentur, cum nostri bene ingenui generatione fuerint, qui apud vos fuerunt interempti'. Praesertim et Gripo adstabat, qui eo tempore legatus cum eisdem fuerat missus qui interfecti sunt, ac dicebat, quia: 'Praefectus urbis illius cum collectis duobus aut tribus hominum milibus inruit super nos, interimitque socios meos; in quo excidio et ego ipse interieram, si me viriliter defendere nequivissim. Accedens autem ad locum, homines agnoscere potero; de quibus, si imperator vester, ut dicitis, nostro cum domino pacem custodire deliberat, ultionem exegere debet'. Et sic dato rex placito, ut post eos ad imperatorem dirigeret, ipsos abscidere iubet.

Maurice, however, the Carthaginian, sent to his presence those who the year before had slain King Childebert’s envoys, bound in their hands and laden with chains, namely 12 men in number, under this condition, to wit: that if he wished to execute them, he should have license; but if he preferred to release them for ransom, having received 300 gold pieces for each, he should keep quiet—and thus that he choose what he wished, so that more easily, the scandal being lulled, no occasion of enmity might arise between them. But King Childebert, deferring to accept the bound men, said: 'It is held uncertain among us whether these are those murderers whom you bring, or others; and perhaps they are held to be the slaves of some person or other, whereas ours were truly well-born by birth, those who were slain among you.' Especially also Gripo was standing by, who at that time had been sent as an envoy with those same men who were killed, and he said this: 'The prefect of that city, with two or three thousand men gathered, rushed upon us, and he slew my companions; and in that massacre I myself too would have perished, if I had been unable to defend myself manfully. But on coming to the place, I shall be able to recognize the men; concerning whom, if your emperor, as you say, resolves to keep peace with our lord, he ought to exact vengeance.' And so, with a pledge given by the king that afterward he would send them to the emperor, he orders them to be cut down.

5. Quod Chuppa limitem Toronum inrupit.

5. That Chuppa broke into the frontier of the Turones.

His autem diebus Chuppa, qui quondam comes stabuli Chilperici regis fuerat, inrupto Toronicae urbis termino, pecora reliquasque res, quasi praedam exercens, diripere voluit. Sed cum hoc incolae praesensissent, collecta multitudine, eum sequi coeperunt. Excussaque praeda, duos ex pueris eius interfectis, hic nudus aufugit, aliis duobus pueris captis; quibus vinctis, ad Childeberthum regem transmiserunt; quos ille in carcerem conici iubens, interrogari praecipit, cuius auxilio Chuppa fuisset ereptus, ut ab his non compraehenderetur qui sequebantur.

In those days Chuppa, who once had been count of the stable (constable) of King Chilperic, having broken into the boundary of the city of Tours, wished to seize flocks and the remaining goods, as though conducting a raid for booty. But when the inhabitants perceived this, with a multitude gathered, they began to pursue him. And the booty shaken off, with two of his boys (pages) killed, he fled away naked, two other boys being captured; whom, once bound, they sent on to King Childebert; and he, ordering them to be thrown into prison, directed them to be questioned as to by whose aid Chuppa had been snatched away, so that he was not apprehended by those who were pursuing.

Responderunt, hoc Animodi vicarii dolo, qui pagum illum iudiciaria regebat potestate, fuisse. Protinusque rex, directis litteris, comitem urbis iubet, ut eum vinctum in praesentia regis dirigerit; quod si resistere conaretur, vi oppraessum etiam interficeret, si principis gratiam cupiebat adquirere. Sed ille non resistens, datis fideiussoribus, quo iussus est abiit, repertumque Flavianum domesticum, causatus cum socio nec noxialis inventus, pacificatus cum eodem, redire ad propria iussus est, datis tamen domestico illi munera prius.

They replied that this had been by the trick of Animodus the vicarius, who was governing that pagus with judicial power. And straightway the king, letters having been sent, orders the count of the city to send him bound into the presence of the king; and, if he should attempt to resist, to slay him, once overpowered by force, if he desired to acquire the prince’s favor. But he, not resisting, sureties having been given, went where he was ordered; and, finding Flavianus the domesticus, having pleaded his case together with his associate and found not criminal, being reconciled with the same, he was ordered to return to his own, though gifts first were given to that domesticus.

Ipsi quoque Chuppa, iterum commotis quibusdam de suis, filiam Badigysili quondam Caenomannensis episcopi diripere sibi in matrimonio voluit. Inruens autem nocte cum coneo sociorum in villam Maroialensi, ut voluntatem suam expleret, praesensit eum dolumque eius Magnatrudis matrisfamilias, genetrix scilicet puellae; egressaque cum famulis contra eum, vi reppulit, caesis plerisque ex illis, unde non sine pudore discessum est.

Chuppa himself also, having again stirred up certain of his own men, wished to snatch for himself in marriage the daughter of Badigysilus, once Cenomannensian bishop. But rushing in by night with a cohort of associates into the Maroialensian villa, in order to fulfill his will, Magnatrudis, the materfamilias, namely the girl’s genetrix, perceived him and his stratagem; and going out with the household servants against him, she repelled him by force, very many of them having been cut down, whence they withdrew not without shame.

6. De carcerariis Arvernis.

6. On the Arvernian jailers.

Apud Arvernus vero vincti carceris nocte, nutu Dei disruptis vinculis reseratisque aditibus custodiae, egressi, eclesiam ingressi sunt. Quibus cum Eulalius comes onera catinarum addi iussissit, ut super eos posita, extemplo ceu vitrum fragile comminuta sunt; et sic, obtenente Avito pontifice , eruti, propriae sunt redditi libertati.

Among the Arverni, indeed, the prisoners, in the night, by the nod of God, with their bonds burst and the entrances of the custody unbarred, went out and entered the church. When Count Eulalius ordered burdens of chains to be added upon them, those, once set upon them, were immediately shattered as if fragile glass; and thus, Avitus the pontiff obtaining, rescued, they were restored to their own liberty.

7. Quod in ipsa urbe rex Childeberthus clericis, ne tributum redderent, praestitit.

7. That in the city itself King Childeberthus granted to the clerics that they should not render tribute.

In supradicta vero urbe Childeberthus rex omnem tributum tam eclesiis quam monasteriis vel reliquis clericis, qui ad eclesiam pertinere videbantur, aut quicumque eclesiae officium excolebat, larga pietate concessit. Multum enim iam exactores huius tributi expoliati erant , eo quod per longum tempus et succedentum generationes, ac divisis in multis partibus ipsis possessionibus, colligi vix poterat hoc tributum; quod hic, Deo inspirante, ita praecipit emendare, ut, quod super haec fisco debitur, nec exactore damna percuterent nec eclesiae cultorem tarditas de officio aliqua revocaret.

In the aforesaid city, King Childebert, with lavish piety, granted exemption from all tribute both to churches and to monasteries and to the other clerics who seemed to pertain to the church, or whoever exercised the church’s office. For the collectors of this tribute had already been greatly despoiled , because over a long time and the generations succeeding, and with the estates themselves divided into many parts, this tribute could scarcely be gathered; which he, God inspiring, thus ordered to be corrected, that, as for what over and above these is owed to the fisc, neither should losses strike the collector nor should any delay call back the church’s officiant from his duty.

8. De Eulalio et Tetradia, quae uxor eius fuit.

8. On Eulalius and Tetradia, who was his wife.

In confinio vero termini Arverni, Gabalitani atque Ruteni sinodus episcoporum facta est contra Tetradiam, relictam quondam Desiderii, eo quod repeteret ad eam Eulalius comes res, quas ab eo fugiens secum tullisset. Sed hanc causam, vel qualiter Eulalium reliquerit vel quemadmodum ad Desiderium confugirit, altius memorandam putavi. Eulalius autem, ut iuvenilis aetas habet, agebat quaepiam inrationabiliter; unde factum est, ut a matre saepius increpitus, haberet in ea odium, quam amare debuerat.

At the confines of the boundary of the Arverni, the Gabalitani, and the Ruteni, a synod of bishops was held against Tetradia, the former wife of Desiderius, for the reason that Count Eulalius was demanding back from her the property which, fleeing from him, she had carried off with herself. But this case—both how she left Eulalius and in what manner she took refuge with Desiderius—I thought should be recounted more deeply. Eulalius, however, as youthful age has it, was doing certain things irrationally; whence it happened that, often rebuked by his mother, he bore hatred toward her whom he ought to have loved.

Denique cum in oraturium domus suae haec in oratione frequenter incumberet et nocturnas vigilias persaepe, dormientibus famulis, in oratione cum lacrimis expleret, in cilicio, quo orabat, suggillata repperitur. Sed nescientibus cunctis, quis haec fecisset, crimen tamen parricidii refertur ad filium. Haec cum Cautinus episcopus Arvernae urbis conperisset, eum a communione submovet.

At length, when she would frequently apply herself to prayer in the oratory of her house and very often, while the servants were sleeping, would complete nocturnal vigils in prayer with tears, she was found bruised black-and-blue on the cilice in which she prayed. But with all not knowing who had done these things, nevertheless the charge of parricide is laid upon the son. When Cautinus, bishop of the city of Arverna, learned this, he removed him from communion.

Convenientibus autem civibus cum sacerdote ad festivitatem beati martiris Iuliani, ad pedes episcopi Eulalius ille prosternitur, quaerens se inauditum a commonione remotum. Tunc episcopus permisit eum cum ceteris missarum spectare sollemnia. Verum ubi ad communicandum ventum est et Eulalius ad altarium accessisset, ait episcopus: 'Rumor populi parricidam te proclamant esse.

However, when the citizens came together with the priest for the festival of the blessed martyr Julian, that Eulalius prostrates himself at the feet of the bishop, complaining that he had been removed from communion without a hearing. Then the bishop permitted him to observe the solemnities of the masses with the others. But when it came for communion and Eulalius had approached the altar, the bishop said: 'The rumors of the people proclaim you to be a parricide.

Ego vero, utrum perpetraveris hoc scelus an non, ignoro; idcirco in Dei hoc et beati martiris Iuliani statuo iudicium. Tu vero, si idoneus es, ut adseris, accede propius et sume tibi eucharistiae particulam atque inpone ore tuo. Erit enim Deus respector conscientiae tuae'. At ille, accepta eucharistia, communicans abscessit.

I indeed, whether you have perpetrated this crime or not, do not know; therefore I set this in the judgment of God and of the blessed martyr Julian. But you, if you are fit, as you assert, come nearer and take for yourself a particle of the Eucharist and place it upon your mouth. For God will be a respecter of your conscience.' But he, the Eucharist having been received, having communicated departed.

Habebat enim uxorem Tetradiam nobilem ex matre, patre inferiore. Sed cum in domo sua vir ancillarum concubitu misceretur, coniugem neglegere coepit, et cum ab scorto reverteretur, gravissimis eam plagis saepius adficiebat. Sed et pro multis sceleribus debita nonnulla contraxerat, in qua ornamenta et aurum uxoris saepissime evertebat.

For he had a wife, Tetradia, noble on her mother’s side, her father being of inferior rank. But when, in his own house, the man was mingling in concubinage with maidservants, he began to neglect his consort, and when he returned from a prostitute, he would frequently afflict her with most grievous blows. And for many misdeeds he had also contracted certain debts, in which matter he very often plundered the wife’s ornaments and gold.

Denique inter has angustias mulier collocata, cum honorem omnem, quem in domo viri habuerat, perdidissit et ille abisset ad regem, haec a Viro, - sic enim erat nomen hominis - mariti sui nepote, concupiscitur, scilicet ut, quia ille perdiderat coniugem, huius matrimonio iungeretur. Virus autem timens inimicitias avunculi, mulierem Desiderio duci transmisit, videlicet ut succedente tempore copularetur ei. Quae omnem substantiam viri sui tam in auro quam in argento vel vestimentis, et qua movere poterant, cum seniore filio secum sustulit, relictum in domo alium iuniorem. Rediens vero Eulalius ex itenere, conperit quae accesserant.

Finally, set amid these straits, the woman—since she had lost all the honor which she had had in her husband’s house, and he had gone away to the king—is desired by Viro (for thus was the man’s name), the nephew of her husband, namely so that, because he had lost his spouse, she might be joined to him in matrimony. But Viro, fearing his uncle’s enmities, sent the woman over to Duke Desiderius, to wit that, with time succeeding, she might be coupled to him. She carried off all the substance of her husband, both in gold and in silver and in garments, and whatever could be moved, together with her elder son with her, leaving the other, younger, in the house. But Eulalius, returning from the journey, learned what had occurred.

Sed cum, mitigato dolore, paulolum quievisset, super Virum nepotem suum inruit eumque inter arta vallium Arvernorum interimit. Audiens autem Desiderius, qui et ipse uxorem nuper perdederat, quod scilicet Virus interfectus fuisset, coniugio suo Tetradiam sociavit. Eulalius vero puellam de monasterio Lugduninse diripuit eamque accepit.

But when, the pain having been mitigated, he had rested a little, he rushed upon Viro, his nephew, and slew him amid the narrow passes of the valleys of the Arverni. Hearing, moreover, Desiderius—who also had himself recently lost a wife—that indeed Viro had been slain, conjoined Tetradia to his own wedlock. Eulalius, however, snatched a girl from the monastery of Lyons and took her.

Sed concubinae eius, instigante, ut quidam adserunt, invidia, maleficiis sensum eius oppilaverunt. Post multum vero tempore Eulalius Emerium, huius puellae consubrinum, clam adpetiit occiditque. Similiter Socratium, fratrem socerae suae, quem pater ex concubina habuerat, interemit.

But his concubines, with envy instigating, as some assert, stopped up his sense by malefices (sorceries). After much time, indeed, Eulalius secretly assailed and killed Emerius, the cousin of this girl. Likewise he slew Socratius, the brother of his mother-in-law, whom his father had had by a concubine.

Et alia multa mala fecit, quae enarrari perlongum est. Iohannis, filius eius, qui cum sua discesserat genetrice, a domo Desiderii dilapsus, Arvernum venit. Cumque iam Innocentius episcopatum Rutini urbis ambisset, mandatum ei mittit Eulalius, ut res, quae ipsi in huius civitatis territurio debibantur, per huius auxilium recipere possit.

And he did many other evils, which it is overlong to narrate. John, his son, who had departed with his own mother, having slipped away from the house of Desiderius, came to Arvernum. And when already Innocentius had canvassed for the episcopate of the city of the Ruteni, Eulalius sends a mandate to him, that he might be able, through this man’s aid, to recover the things which were owed to himself in the territory of this city.

Sed Innocentius ait: 'Si de filiis tuis unum accipio, quem clericum factum in solatio meo reteneam, faceam quae praecaris'. Ad ille transmisit puerum Iohannem nomine recepitque res suas. Suscepto quoque Innocentius episcopus puero, totundit comam capitis eius deditque eum archidiaconum eclesiae suae. Qui in tanta se abstenentia subdedit, ut pro tritico hordeum sumeret, pro vino aquam hauriret et pro equo asinum uteretur, vestimenta vilissima habens.

But Innocentius said: 'If I receive one of your sons, whom, having been made a cleric, I may retain for my consolation, I will do what you entreat.' And he sent the boy named John and recovered his goods. And Innocentius the bishop, after the boy had been received, cropped the hair of his head and made him archdeacon of his church. He subjected himself to such abstinence that, instead of wheat, he took barley, instead of wine, he drew water, and instead of a horse he used a donkey, having the most wretched garments.

Igitur coniuncti, ut diximus, sacerdotes et viri magnifici in confinio supradictarum urbium, Tetradia ab Agyno repraesentatur, atque Eulalius contra eam causaturus accessit. Cumque res quas de eius, abiens ad Desiderium, domo abstulerat, inquereret, iudicatum est Tetradiae, ut quadrupla satisfactione ablata restitueret, filiosque, quos de Desiderio conceperat, incestos habere; illud etiam ordinantes, ut, si haec, quae Eulalio est iussa, dissolveret, accedendi in Arverno licentia praeberetur resque suas, quae ei ex paterna successione obvenerant, absque calumnia frueretur. Quod ita factum est.

Therefore, as we have said, the priests and magnificent men having assembled on the frontier of the aforesaid cities, Tetradia is presented by Aginus, and Eulalius came forward intending to plead a case against her. And when he demanded the property which, when departing to Desiderius, she had removed from his house, it was adjudged against Tetradia that she restore the things taken away with a quadruple satisfaction, and that the sons whom she had conceived by Desiderius be held incestuous; also ordaining this: that, if she should dissolve these things which have been ordered in favor of Eulalius, license of entering into the Auvergne be afforded, and that he should enjoy his own properties, which had come to him from paternal succession, without calumny. Which was so done.

9. De exercitu Gunthchramni regis, qui in Brittaniam abiit.

9. On the army of King Gunthchramn, which went into Brittany.

Dum haec agerentur et Brittani circa urbis Namneticam utique et Redonicam valde desevirent, Gunthchramnus rex exercitum contra eos conmoverii iussit; in quorum capite Beppolenum et Ebracharium duces delegit. Sed Ebracharius suspectus, quod, si victuria cum Beppoleno patraretur, ipse ducatum eius adquireret, inimicitias cum eodem conectit, ac per viam totam se blasphemiis, convitiis atque maledictionibus lacessunt. Verum per via, qua abierunt, incendia, homicidia, spolia ac multa scelera egerunt.

While these things were being done and the Bretons around the Namnetian city especially and the Redonian were raging greatly, King Gunthchramn ordered the army to be set in motion against them; at the head of which he chose Beppolenus and Ebracharius as dukes. But Ebracharius, being suspect, because, if a victory were achieved with Beppolenus, he himself would acquire his ducal command, entered into enmity with the same, and along the whole way they provoked each other with blasphemies, revilings, and maledictions. But on the road by which they went, they committed arsons, homicides, plunder, and many crimes.

Interea venerunt ad Vicinoniam amnem, quo transmissi, ad Uldam fluvium pervenerunt; ibique dissipatis vicinitatis casis, pontes desuper statuunt, sicque exercitus omnis transivit. Coniunctus enim fuerat eo tempore Beppoleno presbiter quidam, dicens: 'Si secutus me fueris, ego te usque Warocum ducam ac Brittanos tibi in unum collectos ostendam'. Fredegundis enim cum audisset, quod in hoc procincto Beppolenus abiret, quia ei iam ex anteriore tempore invisus erat, Baiocassinos Saxones, iuxta ritum Brittanorum tonsos atque cultu vestimenti conpositos, in solatium Waroci abire praecepit. Adveniente autem Beppoleno cum his qui cum eum sequi voluerunt, certamen iniit multosque per biduum de Brittanis ac Saxonibus suprascriptis interimit.

Meanwhile they came to the river Vicinonia, and, once conveyed across it, they reached the river Ulda; and there, the cottages of the neighborhood having been laid waste, they set bridges over it, and thus the whole army crossed. For at that time a certain presbyter (priest) had joined himself to Beppolenus, saying: “If you follow me, I will lead you all the way to Waroch and show you the Bretons gathered into one for you.” For Fredegund, when she had heard that Beppolenus was going on this campaign, because he was already hateful to her from an earlier time, ordered the Baiocassine Saxons, shorn according to the rite of the Bretons and arrayed in their mode of dress, to go for the support of Waroch. But when Beppolenus arrived with those who wished to follow him, he joined battle and for two days slew many of the aforesaid Bretons and Saxons.

Recesserat enim ab eo Ebracharius cum maiori manu nec ad eum accedere voluit, donec interemptum audiret. Die autem tertia, cum iam qui cum eo erant interfecerentur atque ipse sauciatus lancia repugnaret, inruentibus super eum Waroco cum supradictis, interfecerunt eum. Incluserat enim eos inter angustias viarum atque paludes, in quibus magis luto necti quam gladio trucidati sunt.

For Ebracharius had withdrawn from him with a larger band and did not wish to approach him until he should hear that he had been slain. But on the third day, when already those who were with him were being killed and he himself, wounded by a lance, was resisting, Waroch with the aforesaid men rushing upon him, they killed him. For he had shut them in between the narrow passes of the roads and the marshes, in which they were more ensnared by the mud than slaughtered by the sword.

Ebracharius vero usque Venetus urbem accessit. Miserat enim ad eum obviam episcopus Regalis clericos suos cum crucibus et psallentio, qui eos usque ad urbem deduxerunt. Ferebant etiam quidam eo tempore, quod Warocus in insulis fugire cupiens cum navibus oneratis auro argentoque vel reliquis rebus eius, cum alta maris coepissent, commoto vento, dimersis navibus, res quas inposuerat perdidissent; tamen ad Ebracharium veniens, pacem petiit obsedesque cum multis muneribus tradidit, promittens se numquam contra utilitatem Gunthchramni regis esse venturum.

Ebracharius indeed advanced as far as the city of the Veneti. For the bishop of Regalis had sent his clerics to meet him with crosses and psalmody, who conducted them all the way to the city. Some also were reporting at that time that Warocus, wishing to flee into the islands with ships laden with gold and silver and his remaining goods, when they had entered upon the deep of the sea, the wind having been stirred, with the ships sunk, had lost the things he had put on board; nevertheless, coming to Ebracharius, he sought peace and handed over hostages with many gifts, promising that he would never come against the interest of King Gunthchramn.

Quo recedente, et Regalis episcopus cum clericis et paginsibus urbis suae similia sacramenta dedit, dicens, quia: 'Nihil nos dominis nostris regibus culpabelis sumus nec umquam contra utilitatem eorum superbi extitimus, sed in captivitate Brittanorum positi, gravi iugo subditi sumus'. Pace igitur celebrata inter Warocum atque Ebracharium, dixit Warocus: 'Discedite nunc et renuntiate, quia omnia quae iusserit rex sponte implire curabo; quod ut plenius credere debeatis, nepotem meum obsedem tribuam'. Et ita fecit, cessatumque est a bello. Verumtamen multitudo magna, sicut de regali exercitu, ita et de Brittanis caesa est. Egrediente autem exercitu a Brittaniis ac transeuntibus amnem robustiores, inferiores et pauperes, qui cum his erant, simul transire non potuerunt.

With him withdrawing, the bishop of Regalis also, with the clerics and the pagenses of his city, gave similar oaths, saying: 'We are in no way culpable to our lords the kings, nor have we ever been haughty against their advantage; but, placed in the captivity of the Bretons, we have been subjected to a heavy yoke'. Peace therefore having been concluded between Warocus and Ebracharius, Warocus said: 'Depart now and report that I will of my own accord take care to fulfill everything which the king shall order; and that you may be able to believe this more fully, I will give my nephew as a hostage'. And so he did, and there was a cessation from war. Nevertheless a great multitude, both from the royal army and likewise from the Bretons, was cut down. But as the army was going out from the Bretons and the stronger were crossing the river, the lesser and the poor, who were with them, were not able to cross at the same time.

Cumque in litus illud Vicinoniae amnis restitissent, Warocus, oblitus sacramenti atque obsedum, quos dederat, misit Canaonem filium suum cum exercitu, adpraehensisque viris, quos in litore illo repperierat, vinculis alligat, resistentes interfecit, nonnullis, qui cum caballis torrentem transmeare voluerunt, ab ipsius torrentis impetu in mari deiectis. Dimissi sunt postea multi a coniuge Waroci cum cereis et tabulis quasi liberi et ad propria sunt regressi. Exercitus vero ipsius, qui prius transierat, metuens per viam illam qua venerat regredi, ne forte mala quae fecerat pateretur, ad Andigavam urbem dirigit, Meduanae torrentis expetens pontem.

And when they had halted on that shore of the river Vicinonia, Waroch, forgetful of the oath and of the hostages which he had given, sent his son Canao with an army; and, seizing the men whom he had found on that shore, he bound them with chains, killed those who resisted, and some who wished to ford the torrent with their horses were cast into the sea by the rush of the torrent itself. Many were afterwards released by Waroch’s wife with candles and tablets, as if free, and they returned to their own homes. But his army, which had crossed before, fearing to return by the road by which it had come, lest perhaps it should suffer the evils which it had inflicted, made for the city of Angers, seeking a bridge of the Meduana torrent.

Sed parva quae prius transiit manus ad ipsum, quem praefati sumus, pontem spoliati, caesi et ad omne dedecus sunt redacti. Per Toronicum vero transeuntes, praedas agentes, multos expoliaverunt; inopinantes enim repperierant incolas loci. Multi tamen de hoc exercitu a Gunthchramnum regem accesserunt, dicentes, quia Ebracharius dux ac Wiliacharius comes, accepta pecunia Waroco, exercitum perire fecissent.

But the small band which had crossed earlier, at the very bridge which we have mentioned, were despoiled, cut down, and reduced to every disgrace. Passing through Toronicum, moreover, making raids for plunder, they despoiled many; for they had found the inhabitants of the place unsuspecting. Many, however, from this army went over to King Gunthchramn, saying that Ebracharius the duke and Wiliacharius the count, having received money from Warocus, had brought the army to ruin.

Qua de causa Ebracharius praesentatus, multum convitiis actus a rege, a praesentia eius discedere iussus est, Wiliachario comite per fugas latitante.

For which cause Ebracharius, presented and much assailed with contumelies by the king, was ordered to depart from his presence, while Wiliacharius the count lay hidden in flight.

10. De interitu Chundonis, cubicularii eius.

10. On the death of Chundo, his chamberlain.

Anno igitur XV. Childeberthi regis, qui est Gunthchramni VIIII. atque XX, dum ipse Gunthchramnus rex per Vosagum silvam venationem exerceret, vestigia occisi buvali depraehendit. Cumque custodem silvae artius distringeret, quis haec in regale silva gerere praesumpsissit, Chundonem cubicularium regis prodidit.

Therefore, in the 15th year of King Childebert, which is the 29th of Gunthchramn, while King Gunthchramn himself was conducting a hunt through the Vosges forest, he detected the tracks of a slain bison. And when he pressed the warden of the forest more tightly as to who had presumed to do these things in the royal forest, he revealed Chundon, the king’s chamberlain.

Quo haec loquente, iussit eum adpraehendi et Cavillonum conpactum in vinculis duci. Cumque uterque in praesentia regis intenderent et Chundo diceret, numquam a se haec praesumpta quae obiciebantur, rex campum diiudicat. Tunc cubicularius ille, dato nepote pro se, qui hoc certamen adiret, in campum uterque steterunt; iactaque puer ille lancea super custodem silvae, pedem eius transfigit, moxque resupinus ruit.

As he was saying these things, he ordered him to be apprehended and led to Cavillonum, fastened in chains. And when both contended in the presence of the king, and Chundo said that those things which were being alleged had never been presumed by him, the king adjudged the field. Then that chamberlain, having given his nephew in his stead, to enter this contest, both stood in the field; and the boy, with a spear cast against the warden of the forest, pierced his foot, and soon he fell resupine.

Puer vero, extracto cultro, qui de cingulo dependebat, dum collum ruentis incedere temptat, cultro sauciati ventre transfoditur. Cecideruntque ambo et mortui sunt. Quod videns Chundo, ad basilicam sancti Marcelli fugam iniit.

But the boy, with the knife drawn which was hanging from his belt, as he attempts to advance upon the neck of the one falling, is run through in the belly by the knife of the wounded man. And both fell and died. Seeing this, Chundo took flight to the basilica of Saint Marcellus.

Adclamante vero rege, ut conpraehenderetur, priusquam limen sanctum adtingerit, conpraehensus est vinctusque ad stipitem lapidibus est obrutus. Multum se ex hoc deinceps rex paenitens, ut sic eum ira praecipitem reddidisset, ut pro parvolae causae noxia fidilem sibique virum necessarium tam celeriter interemissit.

But with the king crying out that he be apprehended, before he could touch the holy threshold he was seized, and, bound to a stake, was stoned. Much thereafter did the king repent of this, that anger had rendered him precipitate, in that for the harmfulness of a very small cause he had so swiftly done away with a faithful man and one necessary to himself.

11. De infirmitate Chlothari iunioris.

11. On the infirmity of Chlothar the younger.

Chlotharius vero, Chilperici quondam regis filius, graviter aegrotavit et in tantum disperatus est habitus, ut rege Gunthchramno obitus eius fuisset nuntiatus. Unde factum est, ut egrediens de Cavillonno, quasi Parisius accedere cupiens, usque ad terminos Sinonicae urbis accederet. Sed cum audisset convaluisse puerum, de itenere est regressus.

But Chlotharius, the son of the late King Chilperic, fell grievously ill and was held to be so far despaired of that his death was announced to King Gunthchramn. Whence it came about that, going out from Cavillonno, as though wishing to draw near to Paris, he advanced as far as the borders of the Senonic city. But when he heard that the boy had recovered, he turned back from the journey.

Sed cum eum Fredegundis, mater eius, disperatum vidisset, multum pecuniae ad basilicam sancti Martini vovit, et sic puer melius agere visus est. Sed et Warocum nuntios dirigit, ut, qui adhuc captivi in Brittaniis de exercitu Gunthchramni regis retenebantur, pro huius vita absolverentur. Quod ita Warocus implevit.

But when Fredegund, his mother, saw him despaired of, she vowed much money to the basilica of Saint Martin, and thus the boy seemed to fare better. And she also sends envoys to Waroch, that those who were still being held captive in Brittany from the army of King Gunthchramn be released for his life. Which Waroch thus fulfilled.

Unde manifestatum est, huius mulieris conludio et Beppolenum interfectum et exercitum fuisse conlisum.

Whence it was made manifest that, by the collusion of this woman, both Beppolenus had been killed and the army had been crushed.

12. De malitia Bertegundis.

12. On the malice of Bertegundis.

Ingytrudis vero religiosa, quae, ut in superioribus libris exposuimus, in atrio sancti Martini puellarum monasterium collocavit, cum aegrotare coepisset, neptem suam abbatissam instituit, unde reliqua congregatio maxime murmoravit; sed, nobis increpantibus, cessavit a iurgio. Haec vero cum filia discordiam tenens, pro eo quod res suas ei abstulirat, obtestavitque, ut neque in monasterio, quod instituit, neque super sepulchrum eius permitteretur orare. Quae octuaginsimo, ut opinor, anno vitae obiit, sepulta est septimo Idus mensis primi.

But Ingytrudis, a religious woman, who, as we have set forth in the preceding books, established in the atrium of Saint Martin a monastery of maidens, when she began to fall ill, appointed her niece as abbess, whereat the rest of the congregation murmured greatly; but, at our reproof, it ceased from quarrel. She, however, maintaining discord with her daughter, because the latter had taken away her goods, also adjured that it should be permitted her neither to pray in the monastery which she had instituted nor over her sepulcher. She, as I think, died in the eightieth year of life; she was buried on the seventh of the Ides of the first month.

Sed veniens filia eius Berthegundis Toronus, cum non fuisset excepta, ad Childeberthum regem abiit, postulans, ut ei licerit in locum matris suae monasterium regere. Rex vero oblitus iudicii, quod matri eius fecerat, huic aliam praeceptionem manus suae roboratam subscriptione largitus est, haec contenente, ut res omnes, quas mater vel pater eius habuerant, suo dominio subiugaret, et quicquid monasterio Ingytrudis reliquerat, auferretur. Cum quo praecepto veniens, ita cuncta supellectilem monasterii abstulit, ut nihil infra praeter vacuos relinquerit parietes, colligens secum diversorum criminum reos, quos in seditionibus praeparatos, qui, si quid erat de villabus reliquis, quod devoti dederant, fructum auferrent.

Sed when her daughter Berthegundis came to Tours, since she had not been received, she went to King Childebert, requesting that it be permitted to her to rule the monastery in the place of her mother. But the king, forgetful of the judgment which he had rendered concerning her mother, bestowed upon this woman another precept, strengthened by the subscription of his own hand, containing this: that she should subjugate to her own dominion all the properties which her mother or her father had had, and that whatever Ingytrudis had left to the monastery should be taken away. Coming with this precept, she so carried off all the furnishings of the monastery that she left behind nothing within except empty walls, gathering with herself men guilty of diverse crimes, prepared for seditions, in order that, if there was anything from the remaining farmsteads which the devout had given, they might carry off the produce.

Tantaque ibi mala gessit, quae vix ex ordine poterunt narrari. Haec vero, acceptis his rebus, quas diximus, in Pectavum rediit, multa in abbatissam crimina evomens falsa, quae parens eius proxima habebatur.

And such great evils did she perpetrate there as can scarcely be narrated in order. She, however, having received these things which we have mentioned, returned to Poitiers, vomiting forth many false charges against the abbess, who was held as her closest kinswoman.

13. Altercatio de resurrectione.

13. Altercation concerning the resurrection.

His autem diebus extitit quidam de presbiteris nostris Sadduceae malignitatis infectus veneno, dicens, non esse futuram resurrectionem. Cumque nos eam sacris litteris praedictam et apostolicae traditiones auctoritatem monstratam adfirmaremus, respondit: 'Manifestum est hoc celebre ferri, sed certi non sumus, utrum sit an non, praesertim cum Dominus iratus primo homini, quem manu sacra plasmaverat, dixerit: In sudore vultus tui vesceris panem tuum, donec revertaris in terram, de qua sumptus es; quia pulvis es, et in pulverem reverteris. Quid ad haec respondebitis, qui resurrectionem futuram praedicatis, cum in pulverem redacturum hominem resurgere ulterius Divinitas non promittat?' Cui ego: 'Quid de hac causa vel ipsius Domini et Redemptoris nostri vel patrum praecessorum verba loquantur, nullum catholicorum nescire reor.

But in these days there arose a certain one of our presbyters, infected with the venom of Sadducean malignity, saying that there would not be a future resurrection. And when we affirmed that it was foretold in the sacred letters and shown by the authority of apostolic traditions, he replied: 'It is manifest that this is widely bandied about, but we are not certain whether it is so or not, especially since the Lord, angered at the first man whom He had fashioned with His sacred hand, said: "By the sweat of your face you shall eat your bread, until you return to the earth from which you were taken; for you are dust, and to dust you shall return." What will you answer to these things, you who proclaim a future resurrection, when Divinity does not promise that the man who is to be reduced to dust will rise again thereafter?' To whom I [said]: 'What words either of the Lord Himself and our Redeemer or of the predecessor fathers speak about this cause, I reckon none of the Catholics to be ignorant.'

Nam in Genesi, cum patres obirent, aiebat Dominus: Tu autem congregaberis ad populum tuum. Sepultus in senectute bona. Et ad Cain dicitur, quia: Vox sanguinis fratris tui clamat ad me de terra.

For in Genesis, when the fathers were dying, the Lord was saying: But you shall be gathered to your people. Buried in good old age. And to Cain it is said, that: The voice of your brother’s blood cries out to me from the earth.

Unde liquido apparit, vivere animas post egressum corporis atque resurrectionem futuram intentis vultibus praestulare. Sed et de Iob scriptum est, quia resurrecturus est in resurrectionem mortuorum. Et profeta David, licet ex persona Domini, tamen resurrectionem praevidens, ait: Numquid qui dormit non adiciet, ut resurgat?

Whence it appears clearly that souls live after the egress from the body and, with intent countenances, await the future resurrection. But also concerning Job it is written, that he will rise again in the resurrection of the dead. And the prophet David, albeit in the persona of the Lord, yet foreseeing the resurrection, says: 'Will not he who sleeps add, that he may rise?'

Hoc est, qui mortis somno oppraemitur, non est venturus ad resurrectionem? Et Esaias, quod de sepulchris resurrecturi sunt mortui, docet. Sed et Ezechiel profeta, cum ossa arida obtecta cute, nervis solidata, venis infecta, flante spiritu animata, reformatum hominem enarraret, manifestissime resurrectionem futuram edocuet.

That is: he who is overwhelmed by the sleep of death, will he not come to the resurrection? And Isaiah teaches that the dead are to rise from the sepulchers. But also the prophet Ezekiel, when he recounted that the dry bones—covered with skin, made firm with sinews, furnished with veins, and, as the spirit blew, animated—reformed the man, most manifestly teaches the future resurrection.

Sed et illud manifestum fuit resurrectionis indicium, quod Helisei ossa tangens extinctum cadaver virtutis effectu revixerit; quod ipsius Domini, qui est primogenitus mortuorum, resurrectionem manifestavit, qui morte mortem intulit et de sepulchro vitam mortuis reformavit'. Ad haec presbiter: 'Quod Dominus in adsumpto hominem mortuus fuerit ac resurrexerit, non ambigo; illud tamen, quod reliqui resurgant mortui, non admitto'. Et ego: 'Et quae fuit necessitas Filio Dei de caelo discendere, carnem adsumere, mortem adire, inferna penetrare, nisi ut hominem, quem plasmaverat, non permaneret in mortem perpetuam derelinqui? Sed et iustorum animae, quae usque passionem eius infernali ergastulo tenebantur inclusae, eo veniente laxatae sunt. Nam discendens ad inferos, dum tenebras nova luce perfudit, animas eorum secum, ne hoc exitu amplius cruciarentur, eduxit iuxta illud: Et in sepulchro eius resurgunt mortui'. Et presbiter ait: 'Numquid possunt ossa in favilla redacta iterum animari et hominem viventem proferre?' Et ego respondi: 'Nos credimus, quia, quamlibet in pulvere redigatur homo et aquis ac terrae venti violenti inpetu dispergatur, non sit difficile Deo haec ad vitam resuscitari'. Presbiter respondit: 'Hic maxime vos errare puto, ut adserere verbis lenibus temptetis acerrimam seductionem, ut dicatis a bestiis raptum, aquis inmersum, piscium faucibus devoratum, in stercore redactum et per secretum degestionis eiectum aut aquis labentibus deiectum aut terra conputriscente abolitum ad resurrectione venturum'. Ad haec ego respondi: 'Oblivione apud te traditum est, ut opinor, quid Iohannis euangelista, super pectus dominicum recumbens ac divini mistyrii arcana rimans, in Apocalipsim dicat: Tunc, inquid, reddit mare mortuos suos.

But also that was a manifest token of the resurrection, that, touching the bones of Elisha, a lifeless corpse revived by the effect of virtue; which manifested the resurrection of the Lord himself, who is the firstborn of the dead, who by death dealt death and from the sepulcher refashioned life for the dead'. To this the presbyter: 'That the Lord, in the assumed man, died and rose again, I do not doubt; that, however, the rest of the dead rise, I do not admit'. And I: 'And what necessity was there for the Son of God to descend from heaven, to assume flesh, to go to death, to penetrate the infernal regions, unless that the man whom he had fashioned should not be left to remain in eternal death? But also the souls of the just, who up to his Passion were held enclosed in an infernal ergastulum, when he came were loosed. For descending to the lower regions, while he flooded the darkness with a new light, he led out their souls with him, lest they be tormented any longer by that sojourn, according to that: And in his sepulcher the dead rise'. And the presbyter said: 'Can bones reduced to ashes be animated again and bring forth a living man?' And I replied: 'We believe that, however much a man be reduced to dust and, by the rush of waters and earth and the onset of violent wind, be scattered, it is not difficult for God to raise these to life'. The presbyter replied: 'Here especially I think you err, that you try to assert with smooth words a most bitter seduction, when you say that one snatched by beasts, immersed in the waters, devoured by the jaws of fishes, reduced to dung and cast out through the secret of digestion, or cast down by gliding waters, or abolished by rotting earth, will come to the resurrection'. To these things I answered: 'It has been consigned to oblivion with you, as I suppose, what John the Evangelist, reclining upon the Lord’s breast and searching into the arcana of the divine mystery, says in the Apocalypse: Then, says he, the sea gives back its dead.

Unde manifestum est, quia, quidquid humani corporis piscis absorbuit, alis rapuit, bestia degluttivit, a Domino coniunctum in resurrectionem reparandum erit, quia non erit ei difficile perdita reparare, qui ex nihilo non nata creavit; sed ita haec in integritate solida, sicut prius fuerat, reparabit, ut corpus, quod fuit in mundo, aut poenam iuxta meritum serat aut gloriam. Sic enim ipse Dominus in euangelio ait, quia: Filius hominis veniet in gloriam Patris sui cum angelis suis, ut reddat unicuique secundum opera sua. Sed et Martha, cum de resurrectione praesenti fratris Lazari dubitaret, ait: Scio, quia resurgit in resurrectionem in novissima die.

Whence it is manifest that whatever of the human body the fish has absorbed, the bird has snatched away, the beast has gulped down, will be rejoined by the Lord to be restored in the resurrection; for it will not be difficult for him to repair things lost, who out of nothing created things unborn; but he will thus restore these in solid integrity, just as they were before, to the end that the body which was in the world may bear either penalty according to its merit or glory. For thus the Lord himself says in the Gospel: The Son of Man will come in the glory of his Father with his angels, to render to each according to his works. And Martha also, when she was doubting about the present resurrection of her brother Lazarus, said: I know that he will rise again in the resurrection on the last day.

Cui Dominus ait: Ego sum resurrectio, via, veritas et vita. Ad haec presbiter: 'Quomodo autem in psalmo dicitur, quia: Non resurgunt impii in iudicio?' Et ego respondi: 'Non resurgunt, ut iudicent, sed resurgunt, ut iudicentur. Nec enim sedire cum impiis Iudex potest, causas suorum redditurus actuum'. Et ille: 'Dominus', inquid, 'in euangelio dixit: Qui non credederit, iam iudicatus est; utique, quia peribit resurrectione'. Et ego respondi: 'Iudicatus est enim, ut ad supplicium aeternum perveniat, quia non crededit unigenitum Filium Dei, tamen resurrecturus in corpore, ut ipsum supplicium, in quo peccavit in corpore, patiatur.

To whom the Lord said: I am the resurrection, the way, the truth, and the life. To this the presbyter: 'How, however, is it said in the psalm, that: The impious do not rise again in the judgment?' And I replied: 'They do not rise again in order to judge, but they do rise again in order to be judged. For the Judge cannot sit with the impious, being about to render the accounts of their acts.' And he: 'The Lord,' he said, 'in the Gospel said: He who has not believed has already been judged; assuredly, because he will perish at the resurrection.' And I replied: 'He has been judged, namely, to come to eternal punishment, because he did not believe in the Only-begotten Son of God; nevertheless he will rise again in the body, that he may suffer that very punishment, in which he sinned in the body.'

Nec enim potest iudicium fieri, nisi prius resurgant mortui, quia, sicut illos, qui defuncti sunt sancti, caelum, ut credimus, retinet, - de quorum sepulchris saepius virtus illa procedit, ut de his caeci inluminentur, clodi gressum recipiant, lyprosi mundentur et alia sanitatum beneficia infirmis petentibus tribuantur, - ita credimus et peccatoris in illo infernali carcere usque ad iudicium retineri'. Et presbiter ait: 'In psalmo autem legimus: Spiritus pertransiit ab homine, et non erit; et non cognuscet amplius locum suum'. Ego dixi: 'Hoc est, quod ipse Dominus per parabulam ad divitem, qui flammis tartareis cruciabatur, dicebat: Recepisti tu bona in vita tua, similiter et Lazarus mala. Non autem cognovit dives ille purporas suas et byssum nec dilicias convivii, quas ei vel aer vel terra vel mare protulerat, sicut nec Lazarus vulnera aut putridines, quas iacens ante eius ianuas perferebat, vel cum hic in sinu Abrahae requiesceret, ille autem cruciaretur in flammis'. Presbiter dixit: 'In alio psalmo legimus, quia: Exiet spiritus eorum et revertentur in terram suam, in illa die peribunt omnes cogitationes eorum'. Ad haec ego: 'Bene ais, quia, cum egressus fuerit ab homine spiritus et iacuerit corpus mortuum, non cogitat de his quae in mundo relinquit, acsi verbi causa dicas: Non cogitat aedificare, plantare, agrum excolere; non cogitat congregare aurum, argentum vel reliquas divitias mundi. Periit enim haec cogitatio a corpore mortuo, quia non est spiritus in eo. Sed quid tu de resurrectione dubitas, quam Paulus apostolus, in quo ipse, ut ait, Christus loquebatur, evidenter expraemit, dicens: Consepulti enim sumus Christo per baptismum in mortem, ut, sicut ille mortuus est et resurrexit, ita et nos in novitate vitae ambolemus.

'For judgment indeed cannot be held unless first the dead rise again; because, just as heaven, as we believe, holds those saints who have died — from whose tombs that power often proceeds, so that by them the blind are illumined, the lame receive their gait, the leprous are cleansed, and other benefits of healings are granted to the infirm who ask — so we also believe that the sinner is kept in that infernal prison until the judgment.' And the presbyter said: 'But in the psalm we read: The spirit has passed from man, and he will not be; and he will no longer know his place.' I said: 'This is what the Lord himself was saying through the parable to the rich man who was being tormented by Tartarean flames: You received your good things in your life, and likewise Lazarus his evil things. Now that rich man did not recognize his purples and byssus nor the delicacies of the banquet which either the air or the earth or the sea had brought forth for him, just as neither did Lazarus [recognize] the wounds or putridities which, lying before his door, he was enduring — while this man was resting in the bosom of Abraham, that one, however, was being tormented in the flames.' The presbyter said: 'In another psalm we read that: Their spirit will go out and they will return to their earth; on that day all their thoughts will perish.' To this I [said]: 'You speak well; for when the spirit has gone out from a man and the body has lain dead, it does not think about the things which it leaves in the world; as, for example, you may say: It does not think to build, to plant, to cultivate a field; it does not think to gather gold, silver, or the remaining riches of the world. For this thought has perished from the dead body, because there is no spirit in it. But why do you doubt concerning the resurrection, which the apostle Paul — in whom, as he says, Christ himself was speaking — clearly expresses, saying: For we have been co-buried with Christ through baptism into death, that, just as he died and rose again, so also we should walk in newness of life.'

Et iterum: Omnes quidem resurgimus, sed non omnes inmutabimur. Canit enim tuba, et mortui resurgunt incorrupti, et nos inmutabimur. Et iterum: Stilla autem ab stilla defert in claritatem, sic et resurrectio mortuorum.

And again: We all indeed rise again, but not all shall be changed. For the trumpet sounds, and the dead rise incorrupt, and we shall be changed. And again: A star, however, differs from a star in brightness; so also the resurrection of the dead.

Item illic: Seminatur in corruptione, surgit in incorruptionem, et reliqua. Item illic: Omnes nos repraesentari oportet ante tribunal Christi, ut referat unusquisque propria corporis sui, prout gessit, sive bonum sive malum. Ad Thessalonicenses autem evidentissime futuram resurrectionem designat, dicens: Nolo vos ignorare de dormientibus, ut non contristimini, sicut et ceteri, qui spem non habent.

Likewise there: It is sown in corruption, it rises in incorruption, and the rest. Likewise there: We all must be presented before the tribunal of Christ, so that each may receive back the things proper to his own body, according as he has done, whether good or evil. But to the Thessalonians he most evidently designates the future resurrection, saying: I do not want you to be ignorant concerning those who are sleeping, so that you may not be grieved, just as the rest who have no hope.

Si enim credimus, quod Iesus mortuus est et resurrexit, ita et Deus eos qui dormierunt per Iesum adducit cum eo. Hoc enim vobis dicimus in verbo Domini, quia nos, qui vivimus, qui residui sumus in adventum Domini, non praeveniemus eos qui dormierunt. Quoniam ipse Dominus in iussu et in voce archangeli et in tuba Dei discendit de caelo, et mortui, qui in Christo sunt, resurgent primi; deinde nos, qui vivimus, qui relinquimur, simul rapiemur cum illis in nubibus obviam Domino in aera, et sic semper cum Domino erimus. Itaque consolamini invicem in verbis istis.

For if we believe that Jesus died and rose again, so also God will bring with him those who have fallen asleep through Jesus. For this we say to you in the word of the Lord: that we who are alive, who are left for the coming of the Lord, will not precede those who have fallen asleep. Because the Lord himself, with a command, and with the voice of an archangel, and with the trumpet of God, descends from heaven, and the dead who are in Christ will rise first; then we who are alive, who remain, will together be snatched up with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. Therefore comfort one another with these words.

Plurima sunt enim de his testimonia, quae hanc causam adfirmant. Sed tu, ignoro, quid ambigas de resurrectione, quam sancti expectant pro merito, quam peccatores metuunt pro reatu. Hanc enim resurrectionem et illa quae cernimus elementa demonstrant, id est dum arbores in aestate foliis tectae, hieme veniente, nudantur; succedente vero verno, quasi resurgentes, in illud quod prius fuerant foliorum tegmine vestiuntur.

For there are very many testimonies about these things which affirm this cause. But you, I do not know, why you hesitate about the resurrection, which the saints expect according to merit, which sinners fear on account of guilt. For even the elements which we behold demonstrate this resurrection, that is, when trees, in summer covered with leaves, with winter coming, are stripped; but with spring succeeding, as if rising again, they are clothed with the covering of leaves into that which they had been before.

Haec ostendunt et illa quae iaceuntur semina terris; quae commendata sulcis, si fuerint mortua, cum multiplici fructu resurgunt, sicut ait Paulus apostolus: Stulte tu, quod seminas non vivificatur, nisi prius moriatur. Quae omnia ad fidem resurrectionis mundo manifesta sunt. Si enim resurrectio futura non est, quid proderit iustis bene agere, quid nocebit peccatoribus male?

These things are shown also by those seeds that are cast into the earth; which, entrusted to the furrows, if they have died, rise again with manifold fruit, just as Paul the apostle says: "Fool, what you sow is not vivified unless it first dies." All these things are manifest to the world for the faith of the resurrection. For if a future resurrection is not, what will it profit the just to do well, what will it harm sinners to do ill?

Decedant ergo cuncti in voluptatibus suis, et faciat unusquisque quae placuerit, si iudicium futurum non erit. Vel illud, inprobe, non formidas, quid ipse Dominus beatis apostolis ait: Cum venerit, inquid, Filius hominis in sedem maiestatis suae, congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut pastor segregat agnos ab haedis, et statuit oves quidem ad dexteram, haedos autem ad sinistram. Et his dicit: Venite, benedicti, percipite regnum; illis autem: Discedite a me, operarii iniquitatis.

Let all then go off into their pleasures, and let each one do what has pleased him, if there will be no judgment to come. Or do you not fear that, shameless man, what the Lord himself said to the blessed apostles: When, he says, the Son of Man shall come upon the seat of his majesty, all the nations will be congregated before him, and he will separate them from one another, just as a shepherd segregates lambs from kids, and he will set the sheep indeed at the right, but the kids however at the left. And to these he says: Come, blessed ones, receive the kingdom; but to those: Depart from me, workers of iniquity.

Atque, ut ipsa Scriptura docet, ibunt hi in supplicium aeternum, iusti autem in vitam aeternam. Putasne, erit resurrectio mortuorum aut iudicium operum, quando ista faciet Dominus? Respondeat ergo tibi Paulus apostolus, sicut aliis incredulis, dicens: Si Christus non resurrexit, inanis est praedicatio nostra, inanis est et fides vestra'. Ad haec contristatus presbiter, a conspectu nostro discedens, pollicitus est credere resurrectionem iuxta seriem Scripturarum sanctarum, quam supra memoravimus.

And, as Scripture itself teaches, these will go into eternal punishment, but the just into eternal life. Do you suppose there will be a resurrection of the dead or a judgment of deeds, when the Lord will do these things? Let Paul the apostle, then, answer you, as also other unbelievers, saying: If Christ has not risen, our preaching is vain, and your faith is vain as well'. At this, saddened, the presbyter, departing from our presence, promised to believe in the resurrection according to the sequence of the holy Scriptures, which we mentioned above.

14. De interitu Theudulfi diaconi.

14. On the demise of Theudulf the deacon.

Erat autem tunc temporis Theudulfus diaconus urbis Parisiacae, qui sibi videbatur in aliquo sciolus, qui saepius de hac causa altercationes movebat. Hic autem de Parisius abscedens, Andecavo venit et se Audoveo episcopo subdidit propter antiquam amicitiam, quam simul Parisius commorantes habuerant; unde et a Ragnimodo Parisiacae urbis episcopo saepius excommunicatus est, cur ad eclesiam suam, in qua diaconus ordinatus fuerat, redire differret. Hic in tanta familiaritate cum praefato Andecavae urbis episcopo adhaeserat, ut non se possit ab eius inportunitate discutere, pro eo quod bonis moribus et affectu pio erat.

There was moreover at that time Theudulf, deacon of the city of Paris, who seemed to himself in some respects a sciolist, who very often stirred up altercations about this cause. He, however, departing from Paris, came to Andecavum and subjected himself to Bishop Audoveus on account of the ancient friendship which they had had while residing together at Paris; whence also he was frequently excommunicated by Ragnimodus, bishop of the city of Paris, because he delayed to return to his own church, in which he had been ordained deacon. He had adhered in such familiarity with the aforesaid bishop of the city of Andecavum that the bishop could not shake himself free from his importunity, for the reason that he was of good morals and pious affection.

Factum est autem, ut aedificarit super muros urbis solarium, de quo, caenae epolo perfuncto, discendens manum super diaconum sustentabat, qui in tantum erat crapulatus a vino, ut vix vel fingere gressum valeret, puerumque, qui praeibat cum lumine, nescio quid commotus, pugno cervicem ferit. Quo inpulso, hic cum se continere non potuissit, cum ipso impetu de muro praecipitatus sudariumque episcopi, quod balteo dependebat, adripiens; cum quo paene dilapsus fuerat, nisi pedes episcopi abba velociter amplectissit. Qui ruens super lapidem, confractis ossibus et crate pectoris, sanguinem cum felle disrupto evomens, spiritum exalavit.

Now it came to pass that he had built upon the walls of the city a solarium, from which, the dinner-feast finished, as he was descending he was steadying his hand upon the deacon, who was so crapulous from wine that he could scarcely even feign a step; and the boy who was going before with a light, moved I know not by what, he strikes on the neck with his fist. With him thus struck, this man, since he could not keep his balance, was precipitated headlong from the wall with that same momentum, and seizing the bishop’s sudary, which was hanging from his belt; with whom he had almost slipped down, had not the abbot swiftly embraced the bishop’s feet. He, falling upon a stone, with his bones and the lattice of his chest broken, vomiting blood with the gall burst, breathed out his spirit.

Erat enim et vino deditus et in adulteriis dissolutus.

For he was both devoted to wine and dissolute in adulteries.

15. De scandalum monasterii Pectavensis.

15. On the scandal of the Pectavensis monastery.

Cum autem scandalum, quod, serente diabulo, in monasterio Pectavensi ortum, in ampliore cotidie iniquitate consurgerit et Chrodieldis, adgregatis sibi, ut supra diximus, homicidis, maleficis, adulteris, fugitivis vel reliquorum criminum reis, in seditione parata resederet, iussit eos, ut, inruentes nocte monasterium, abbatissam foris extraherent. At illa tumultum sentiens veniente, ad sanctae crucis arcam se deportari poposcit, - gravabatur enim dolore humores podagrici - scilicet ut vel eius foveretur auxilio. Et licet ubi ingressi viri, cereo accenso, cum armis huc illucque vagarentur per monasterium, inquirentes eam, introeuntes in oraturium, repperierunt iacentem super humum ante arcam sanctae crucis.

But when the scandal which, the devil sowing, had arisen in the monastery of Poitiers, had daily risen to greater iniquity, and Chrodieldis, having aggregated to herself, as we said above, homicides, malefics, adulterers, fugitives, and those guilty of the remaining crimes, had settled down in a prepared sedition, she ordered them that, rushing by night into the monastery, they should drag the abbess outside. But she, sensing the tumult coming, asked to be carried to the ark of the holy cross—for she was burdened by the pain of gouty humors—namely, that she might be succored by its aid. And when the men, having entered, with a candle lit, were wandering with arms here and there through the monastery, seeking her, entering the oratory, they found her lying upon the ground before the ark of the holy cross.

Tunc unus acerbior ceteris, qui ad hoc scelus patrandum adgressus fuerat, ut abbatissam gladio dividerit, ab alio, ut credo divina providentia cooperante, cultro percutitur. Profluente vero sanguine, solo decubans, votum, quod leve conceperat animo, non explevit. Interea Iustina praeposita cum aliis sororibus pallam altaris, quod erat ante crucem dominicam, extincto cereo, abbatissam operit.

Then one, harsher than the rest, who had set about to perpetrate this crime, so that he might cleave the abbess with a sword, is struck by another, as I believe with divine providence cooperating, with a knife. As the blood flowed forth, lying on the ground, he did not fulfill the vow which he had lightly conceived in his mind. Meanwhile Justina the prioress, with other sisters, covers the abbess with the altar pall, which was before the Lord’s cross, the candle having been extinguished.

Sed venientes cum evaginatis gladiis ac lanceis, scissa veste et paene sanctimunialium manibus laniatis, adpraehensam praepositam pro abbatissa, quia tenebrae erant, excussis linteaminibus, a capite soluta caesariae, detrahunt et usque basilicam sancti Helari inter manus deferunt custodiae mancipandam; adpropinquantesque basilicae, caelo modico albiscente, ubi cognoverunt non esse abbatissam, mox ad monasterium redire puellam praecipiunt. Revertentesque abbatissam adpraehendunt, extrahunt et in custodia iuxta sancti Helari basilicam in locum, ubi Basina metatum habebat, retrudunt, positis ad usteum custodibus, ne quis ullum captivae praebiret auxilium. Exinde nocte sub obscura adgressi monasterium, cum nullo fulgore accensi luminis potirentur, extracta prumptuario cupa, quae olim pice linita sicca remanserat, ignem inieciunt, factumque farum magnam de huius incendio, cuncta monasterii supellectilem rapuerunt, hoc tantum quod ferre non poterant relinquentes.

But coming with drawn swords and lances, with garments torn and the hands of the holy-virgins almost lacerated, they seized the prioress in place of the abbess, because it was dark; having shaken off the linens, with her hair loosened from her head-covering, they drag her away and carry her in their hands as far as the basilica of Saint Hilary to be consigned to custody; and as they approached the basilica, with the sky whitening a little, when they learned that she was not the abbess, they at once order the girl to return to the monastery. And returning they seize the abbess, drag her out, and thrust her into custody next to the basilica of Saint Hilary, into the place where Basina had her billet, guards being posted at the door, lest anyone should offer any aid to the captive. Thence, in the dark of night, having attacked the monastery, since they could obtain no gleam of kindled light, a cask having been taken out of the storeroom, which once, smeared with pitch, had remained dry, they set fire in it, and from this burning a great beacon was made; they plundered all the furnishings of the monastery, leaving only what they could not carry.

Haec autem gesta sunt ante septem dies paschae. Cumque episcopus haec omnia graviter ferret nec valeret seditionem diabolicam mitigare, misit ad Chrodieldem, dicens: 'Relinque abbatissam, ut in his diebus in hoc carcere non reteneatur; alioquin non celebrabo pascha Domini, neque baptismum in hac urbe ullus catecuminus obtinebit, nisi abbatissa a vinculo quo tenetur iubeatur absolvi. Quod si nec sic volueritis, collectis civibus, auferam eam'. Haec eo dicente, statim Chrodieldis percussores deputat, dicens: 'Si eam violenter quis auferre temptaverit, statim eam gladio percutite' Adfuit enim diebus illis Flavianus, nuper domesticus ordinatus, cuius ope abbatissa sancti Helari ingressa basilica absolvitur.

But these things were done seven days before Pascha. And when the bishop bore all these things grievously and was not able to mitigate the diabolic sedition, he sent to Chrodieldis, saying: 'Release the abbess, that in these days she not be detained in this prison; otherwise I will not celebrate the Lord’s Pascha, nor will any catechumen obtain baptism in this city, unless the abbess be ordered to be absolved from the bond by which she is held. But if even thus you should not be willing, with the citizens gathered, I will carry her off'. As he was saying these things, at once Chrodieldis appoints assassins, saying: 'If anyone shall attempt to carry her off by violence, at once strike her with the sword' For Flavian was present in those days, newly appointed domesticus, by whose help the abbess, having entered the basilica of Saint Hilary, is absolved.

Inter haec ad sepulchrum sanctae Radegundis homicidia perpetrantur, et ante ipsam beatae crucis arcam quidam per seditionem truncati sunt. Cumque hic furor, superveniente die, per Chrodieldes superbiam augeretur et assiduae caedes vel reliquae plagae, quas supra memoravimus, a seditionariis perpetrarentur atque ita haec iactantia tumuisset, ut consubrinam suam Basinam altiore coturno dispiceret, illa paenitentiam agere coepit, dicens: 'Erravi sequendo Chrodieldis iactantiam. Et ecce!

Meanwhile, at the sepulcher of Saint Radegund homicides are perpetrated, and before the very ark of the blessed Cross certain men were, through sedition, cut down. And when this fury, with day supervening, was being increased through Chrodieldis’s pride, and continual slaughters and the remaining blows, which we have mentioned above, were being perpetrated by the seditious, and this vaunting had so swelled that she looked down upon her cousin Basina from a higher buskin, she began to do penance, saying: ‘I have erred by following Chrodieldis’s boastfulness. And behold!’

dispectui habeor ab eadem et abbatissae meae contumax exsisto'. Et conversa, humiliavit se coram abbatissam, expetens pacem eius; fueruntque pariter uno animo eademque voluntatem. Denique, orto igitur scandalum, pueri qui cum abbatissa erant, dum seditione, quam Chrodieldis scola commovit, resisterint, puerum Basinae percutiunt, qui cecidit et mortuus est. At illi post abbatissam ad basilicam confessoris confugiunt, et ob hoc Basina, relicta abbatissa, discessit; sed pueris iterum per fugam lapsis, in pace, quam prius habuerant, redierunt.

'I am held in disdain by that same woman, and I prove contumacious toward my abbess.' And, having turned, she humbled herself before the abbess, seeking her peace; and they were together of one mind and of the same will. Finally, then, a scandal arising, the boys who were with the abbess, while they resisted the sedition which Chrodieldis’s schola had stirred up, struck Basina’s boy, who fell and died. But they, after the abbess, fled for refuge to the basilica of the confessor, and because of this Basina, leaving the abbess, departed; but when the boys again slipped away by flight, they returned to the peace which they had previously.

Postea vero multi inter has scolas inimicitiae ortae sunt; vel quis umquam tantas plagas tantasque strages vel tanta mala verbis poterit explicare, ubi vix praeteriit dies sine homicidio, hora sine iurgio vel momentum aliquod sine fletu? Haec autem Childebertus rex audiens, legationem ad Gunthramno regem direxit, ut scilicet episcopi, coniuncti de utroque regno, haec quae gerebantur sanctione canonica emendarent. Ob hanc causam Childebertus rex mediocritatis nostrae personam cum Eberegiselum Agripinensim et ipsum urbis Pectavae Maroveum episcopum iussit adesse; Gunthramnus vero rex Gundigisilum Burdegalensim cum provincialibus suis, eo quod ipse metropolis huic urbi esset.

Afterwards indeed many enmities arose between these retinues; and who could ever in words unfold such wounds and such slaughters and such evils, where scarcely did a day pass without a homicide, an hour without a quarrel, or any moment without weeping? But King Childebert, hearing these things, sent a legation to King Gunthramn, namely that the bishops, united from both kingdoms, might amend what was being done by canonical sanction. For this cause King Childebert ordered the person of our mediocrity to be present with Eberegiselus of Agrippina and Maroveus himself, bishop of the city of Poitiers; but King Gunthramn [ordered] Gundigisilus of Bordeaux with his provincials, because he himself was the metropolitan for this city.

Sed nos resultare coepimus, dicentes, quia: 'Non accedimus ad hunc locum, nisi saeva seditio, quae per Chrodieldem surrexit, iudicis districtione praematur'. Pro hac causa Maccone tunc temporis comite prolata praeceptio est, in qua iubebatur, hanc seditionem, si resisterent, vi oppraemeret. Haec audiens Chrodieldis, sicarius istus cum armis ante usteum oraturii adstare iubet, ut scilicet repugnantes contra iudicem, si vim vellit inferre, pariter resultarent. Unde necessarium fuit huic comiti illuc cum arma procedere et quosdam caesos vectibus, nonnullus telis transfixus et acrius resultantes gladiorum ictibus adfectus obpraemere.

But we began to remonstrate, saying: 'We do not approach this place, unless the savage sedition which has arisen through Chrodieldis is pre-maturely restrained by the judge’s strictness.' For this cause, with Macco at that time being count, a precept was issued, in which it was ordered that he should oppress this sedition by force, if they resisted. Hearing this, Chrodieldis orders that assassin to stand with arms before the doorway of the oratory, so that those repugning against the judge, if he should wish to inflict force, might make a like resistance. Whence it became necessary for this count to proceed thither with arms and to overpower those resisting: some struck with bars, some pierced with missiles, and those resisting more sharply smitten with sword-strokes.

Quod cum Chrodieldis cerneret, accepta cruce dominica, cuius prius virtutem dispexerat, in obviam egreditur, dicens: 'Nolite super me, quaeso, vim inferre, quae sum regina, filia regis regisque alterius consubrina; nolite facere, ne quando veniat tempus, ut ulciscar ex vobis'. Sed vulgus parvi pendens quae ab ea dicebantur, inruens, ut diximus, supra hos resultantes, vinctus a monasterium extraxerunt, ac ad stipites extensos, gravissime caesos, aliis caesariem, aliis manibus, nonnullis auribus naribusque decesis, seditio depraessa quievit. Tunc resedentes sacerdotes qui aderant super tribunal aeclesiae, adfuit Chrodieldis, multa in abbatissa iactans convitia cum criminibus, adserens, eam virum habere in monasterium, qui indutus vestimenta muliebria pro femina haberetur, cum esset vir manifestissime declaratus, atque ipsi abbatissae famularetur assiduae, indicans eum digito: 'En ipsum'. Qui cum in veste, ut diximus, muliebri coram omnibus adstetisset, dixit, se nihil opus posse virile agere ideoque sibi hoc indumentum mutasse. Abbatissam vero nonnisi tantum nomine nossit, seque eam numquam vidisse neque cum eadem colloquium habuisse professus est, praesertim cum hic amplius quam quadraginta ab urbe Pectava milibus degeret.

When Chrodieldis perceived this, having taken up the Lord’s cross, whose power she had previously despised, she went out to meet them, saying: ‘Do not, I beg, inflict force upon me, I who am a queen, the daughter of a king and the consobrine of another king; do not do this, lest there come a time when I take vengeance upon you.’ But the crowd, making little of the things said by her, rushing in, as we said, upon these resisters, dragged out the bound men from the monastery, and, stretched to posts and beaten most grievously, with the hair cut off for some, the hands for others, and for some the ears and nostrils cut off, the sedition, being suppressed, grew quiet. Then, the priests who were present sitting again upon the tribunal of the church, Chrodieldis appeared, hurling many insults with charges against the abbess, asserting that she had a man in the monastery, who, clothed in women’s garments, was taken for a woman, although he was most manifestly declared to be a man, and that he served the abbess herself assiduously, pointing him out with her finger: ‘Lo, the very one.’ He, when he had stood before all in women’s dress, as we said, said that he could do nothing of the work proper to a man and had therefore changed himself into this garment. As for the abbess, he knew her only by name, and he professed that he had never seen her nor had a conversation with the same, especially since he dwelt here more than forty miles from the city of Poitiers.

Igitur abbatissa de isto crimine non convincens, adiecit: 'Quae enim sanctitas in hac abbatissa versatur, quae viros eunuchus facit et secum habitare imperiali ordine praecipit?' Interrogata abbatissa, se de hac ratione nihil scire respondit. Interea cum haec nomen pueri eunuchi protulisset, adfuit Reovalis archiater, dicens: 'Puer iste, parvolus cum esset et infirmaretur in femore, disperatus coepit habere; mater quoque eius sanctam Radegundem adivit, ut ei aliquod studium iubiret inpendi. At illa, me vocato, iussit, si possim, aliquid adiuvarem.

Therefore, the abbess not being convicted on that charge, she added: 'For what holiness dwells in this abbess, who makes men eunuchs and commands them by imperial order to live with her?' The abbess, when questioned, replied that she knew nothing of this matter. Meanwhile, when she had brought forward the name of the eunuch boy, there appeared Reovalis, the archiater, saying: 'This boy, when he was very little and was ailing in the thigh, began to be despaired of; and his mother also approached Saint Radegund, that she might order some care to be expended on him. But she, having called me, ordered that, if I could, I should help in some way.'

Tunc ego, sicut quondam apud urbem Constantinopolitanam medicos agere conspexeram, incisis testicolis, puerum sanum genetrici maestae restitui; nam nihil de hac causa abbatissa scire cognovi'. Sed cum nec de hac re abbatissam potuissit culpabilis repperire, alias coepit Chrodieldis calumnias saevas inferre, quarum adsertiones responsionesque, quia in iudicium, quod contra easdem scriptum est, habentur insertae, ipsius magis exemplaria lectioni libuit indi.

Then I, just as I had once observed physicians to act in the city of Constantinople, with the testicles incised, restored the boy, sound, to his sorrowing mother; for I learned that the abbess knew nothing of this matter'. But since he could not find the abbess culpable in this matter either, Chrodieldis began to bring in other savage calumnies, the assertions and the responses of which, because they are inserted in the judgment that has been written against these same women, it has pleased rather that the very exemplars thereof be provided for reading.

16. De iudicio contra Chrodieldem et Basinam latum.

16. On the judgment delivered against Chrodieldis and Basina.

Exemplar iudicii . Dominis gloriosissimis regibus episcopi qui adfuerunt. Propitia Divinitate, piis atque catholicis populo datis principibus, quibus concessa est regio, rectissime suas causas patifecit religio, intellegens, sacrosancto participante Spiritu, eorum qui dominantur se sociari et constabiliri decreto. Et quia ex iussione potestatis vestrae, cum ad Pectavam civitatem pro conditionibus monasterii sanctae recordationis Radegundis convenimus, ut altercationes inter abbatissam eiusdem monasterii vel monachas, quae de ipso grege non salubri deliberatione progressae sunt, ipsis disceptantibus, agnuscere deberimus: evocatis partibus, interrogata Chrodieldis vel Basina, quare tam audacter contra suam regulam, foribus monasterii confractis, discesserint et hac occasione congregatio adunata discessa sit; quae respondentes, professae sunt, famis, nuditatis, insuper et caedis se iam non ferre periculum; adicientes etiam, eo quod diversi eorum in balneo lavarent incongrue, ad tabulam ipsa luserit atque saeculares cum abbatissa refecerent, etiam et sponsalia in monasterio facta sint; de palla olosirica vestimenta neptae suae temerariae fecerit; foliola aurea, quae fuerant in gyro palla, inconsulte sustulerit et ad collum neptae suae facinorose suspenderit; vittam de auro exornatam idem neptae suae superflue fecerit, barbaturias intus eo quod celebraverit.

Copy of the judgment . To the most glorious lords the kings, the bishops who were present. With Divinity propitious, with pious and catholic princes given to the people, to whom the realm has been granted, Religion has most rightly laid open its causes, understanding, with the most holy Spirit participating, that it is associated with and made firm by the decree of those who rule. And because by the command of your power, when we convened at the city of Poitiers regarding the conditions of the monastery of Radegund of holy memory, that we should, with the parties themselves disputing, recognize the altercations between the abbess of the same monastery and the nuns, who from that very flock had gone forth by an unsalutary deliberation: the parties having been summoned, Chrodieldis and Basina were asked why so boldly, against their rule, the doors of the monastery having been broken, they had departed, and on this occasion the assembled congregation had dispersed; who, responding, professed that they could no longer bear the danger of hunger, nakedness, and moreover of slaughter; adding also that, inasmuch as various of them bathed in the bath inappropriately, she herself had played at the board, and secular persons took their meal with the abbess, and even betrothals were made in the monastery; that from an all-silk palla she had rashly made garments for her niece; that the little golden leaves which had been on the border of the palla she had unwisely removed and had criminally hung at her niece’s neck; that a fillet adorned with gold likewise she had made superfluously for her niece, because she celebrated barbaturias inside.

Interrogantes abbatissae, quid ad haec responderet, dixit, de fame quod conquiruntur, secundum quod temporis paenuria permitterit, numquam ipsae nimiam aegestatem pertulerint. De vestimento vero dixit, si quis earum arcellulas scrutaretur, amplius eas habere, quam necessitas indegeret. De balneo vero quod opponitur, retulit hoc factum diebus quadraginsimae, et pro calcis amaritudinem, ne lavantibus nocerit novitas ipsius fabricae, iussisse domnam Radegundem, ut servientes monasterii publice hoc usitarent, donec omnes odor nocendi discideret.

Asking the abbess what she would answer to these things, she said that, as to the hunger of which they make complaint, according as the penury of the time permitted, they themselves never endured excessive indigence. As to clothing, she said that, if anyone were to search their little chests, they have more than necessity required. As to the bath, which is alleged, she reported that this was done in the days of the Forty Days (Lent), and, on account of the bitterness of the lime, lest the novelty of the fabric itself harm those washing, Lady Radegund ordered that the servants of the monastery use this publicly until all the noxious odor should disperse.

Quod per quadraginsimam usque penticosten in usu famulis fuerit. Ad haec Chrodieldis respondit: 'Et postea similiter multi per tempora laverunt'. Retulit abbatissa, se nec probare quod dicerent et se nescire, si factum sit; sed adhuc inculpans easdem, vel si ipsae vidissent, cur abbatissa non prodirent. De tabula vero respondit, etsi lusisset viventem domna Radegunde, se minus culpa respiceret, tamen nec in regula per scripturam prohibere nec in canonibus retulit.

That during Quadragesima up to Pentecost it had been in use for the servants. To these things Chrodieldis responded: 'And afterwards likewise many from time to time bathed'. The abbess reported that she neither approved what they said nor knew whether it had been done; but further inculpating those same women, that even if they themselves had seen it, why did they not go forth to the abbess. About the board, however, she replied that even if lady Radegund, while living, had played, she would regard herself as less at fault; yet she reported that it is neither prohibited in the rule by writing nor in the canons.

Sed ad iussionem episcoporum repromisit, cervice se inflexa per paenitentiam quicquid iuberetur impleret. De conviviis etiam ait, se nullam novam fecisse consuetudinem, nisi sicut actum est sub domna Radegunde, se christianis fidelibus euglogias obtulisse, nec sibi conprobari cum illis ullatinus convivasse. De sponsalibus quoque ait, coram pontifice, clero vel senioribus pro nepte sua orfanola arras accepisse, et tamen, si haec culpa sit, veniam se coram cunctis petere, professa est; tamen nec tunc convivium in monasterio fecerit.

But at the injunction of the bishops she promised again, with neck bowed, that through penitence she would fulfill whatever should be ordered. About banquets also she said that she had made no new custom, but, just as was done under Lady Radegund, she had offered eulogiae to Christian faithful, nor could it be proved that she had in any way feasted with them. Concerning betrothals too she said that, before the pontiff, the clergy, and the elders, on behalf of her niece, an orphan-girl, she had received arras (earnest-pledge); and yet, if this be a fault, she declared that she seeks pardon before all; nevertheless not even then did she make a banquet in the monastery.

De palla quod repotarent, protulit monacham nobilem, quae ei mafortem olosyricum, quem de parentibus detulit, muneris causa concesserit, et inde partem abscidisset, unde quod vellet et faceret; de reliquo vero, quantum oportunum fuit, ad ornatum altaris pallam condignae condederit et de illa incisura, quae pallae superfuit, purpura neptae suae in tonica posuerit; quam ibi dedisse dixit, quo monasterio profuit. Quae per omnia donatrix Didimia confirmavit. De foliolis aureis et vitta auro exornatam Macconem famulum vestrum praesentem testem adhibuit, eo quod per manum eius ab sponso puellae praedictae neptae suae XX solidos accepit, unde hoc publice fecerit, nec de re monasterii quicquam ibi permixtum sit.

Concerning the palla which they were reporting, she produced a noble nun, who had granted to her, as a gift, a holoseric maforte, which she had brought from her parents, and from it she had cut off a part, from which she might make whatever she wished; but from the remainder, as much as was opportune, she had set aside a palla of condign worth for the adornment of the altar, and from that cutting which was left over from the palla she had set purple on her niece’s tunic; which she said she had given there, whereby it profited the monastery. All of which the donor Didimia confirmed. Concerning the little golden leaves and the vitta adorned with gold, she produced Macco, your servant, present as a witness, because through his hand she received from the fiancé of the aforesaid girl, her niece, 20 solidi, on account of which she did this publicly, and that nothing of the monastery’s property was mixed in there.

Interrogata Chrodieldis cum Basina, si forsitan aliquid abbatissa, quod absit, adulterii reputarent, sive quid homicidii vel maleficii fecerit aut crimen capitale, quod percuteretur, edicerent. Respondentes protulerunt, non habere se aliquid, nisi per haec quae dixerint eam ista fecisse contra regulam proclamarent. Ad extremum pro peccatis, quia claustra disrupta sunt et miseris licuit sine disciplina abbatissae suae quod vellent committere per tot mensuum spatia, quas credebamus innocentes monachas, nobis protulerunt prignantes.

Chrodieldis, together with Basina, was asked to declare whether perchance they reckoned against the abbess—God forbid!—anything of adultery, or whether she had committed any homicide or malefice, or a capital crime for which she would be struck down. Responding, they put forward that they had nothing, save that by the matters they had said they would proclaim her to have done these things against the rule. At the end, as to sins: because the enclosures were broken and it was permitted to the wretched, without the discipline of their abbess, to commit what they wished through so many months’ spans, the nuns whom we believed to be innocent they produced to us pregnant.

Quibus per ordinem discussis nec invento crimine, quod abbatissam deicerit, de levioribus causis paterna communitione contestati sumus, ut haec nullatinus deinceps pro reprehensione repeteret. Tunc nobis percontantibus causam adversae partes, quae maiora crimina conmiserunt, id est quae praedicationem sui sacerdotis intra monasterium, ne foris prociderent, dispexerunt, pontifice conculcato et in summo contemptu in monasterio relicto, confractis seris et ianuis, inrito facto, discesserunt et ad suum peccatum aliae tractae transgressae sunt. Insuper et cum Gundegysilus pontifex cum suis provincialibus, pro ipsa causa commonitus, per praeceptionem regum Pectavis accessissent et ad audientia eas ad monasterium convocarent, dispecta communitione, ipsis occurrentibus ad beati Helari confessoris basilicam, quo ipsae commorabantur, accedentes, ut condecet pastorum sollicitudine, dum commonerentur, facta seditione, fustebus tam pontifices quam ministros adfecerunt et intra basilica fuderunt sanguinem levitarum.

With these things examined in order and no crime found that would depose the abbess, we, on lighter causes, with paternal admonition, attested that she should by no means henceforth repeat these blameworthy things. Then, as we inquired into the case of the opposing parties, who had committed greater crimes—that is, those who scorned the preaching of their priest within the monastery, lest they fall outside, with the pontiff trampled upon and left in the utmost contempt in the monastery, and, the bolts and doors broken, the proceeding rendered void, they departed, and others, drawn along, crossed over to their sin. Moreover, when Gundegysilus the pontiff, with his provincials, having been warned for this very cause, had come to Poitiers by the precept of the kings and were summoning them to a hearing at the monastery, the admonition being despised, as they themselves were going to the basilica of the blessed confessor Hilary, where they themselves were lodging—approaching, as befits the solicitude of shepherds—while they were being admonished, once a sedition had been made, with clubs they assaulted both the pontiffs and the ministers, and within the basilica they poured out the blood of the Levites.

Dehinc ex iussione domnorum principum, cum vir venerabilis Theutharius presbiter in causa directus fuerit et statutum fuisset, quando iudicium fieret, non expectatum tempore, monasterium seditiosissime, accensis in curte cupis, vectibus ac securibus confractis postitiis, igne accenso, intra septa caesis et vulneratis monachabus in ipsis oraturiis, spoliato monasterio, denudata et discissa capillis abbatissa, graviter ad ridiculum ducta et tracta per compita et in loco retrusa, etsi non ligata, nec libera. Superveniente die paschae festum per saeculum, offerente pontifice pro condempnata pretium, ut expectaret vel baptismum, nec ulla suasione hoc impetrasset vox subplicum, atque respondente Chrodielde, eo quod tale facinus nec scissent nec iusserint, adhuc Chrodielde asserente ad intersignum suum, ne a suis interficeretur, obtentum sit; unde certum est tractari, quid ex hoc datur intellegi, quod additur crudelitate, ad sepulchrum beatae Radegundis fugientem servum monasterii sui occiderent et scelere criscente nihil petendo sanaverint; sed per se post intrantes monasterium coeperent, et ad domnorum iussionem, ut seditiosos illos in publico repraesentarent, nolentes adquiescere et contra regum praecepta magis arma tenerent et se sagittis vel lanceis contra comitem et plebem indignanter eregerent. Hinc dinuo egressae ad audientiam publicam, extrahunt crucem sanctam sacratissimam occulte et ad iniuriam, indicenter, ad culpam, quod postea restituere actae sunt in eclesia.

Thereafter, by the injunction of our lords the princes, when the venerable man Theutharius, presbyter, had been deputed in the case and it had been fixed when the judgment would take place, not waiting for the appointed time, the monastery was most seditiously attacked: barrels set alight in the courtyard, the doorposts smashed with bars and axes, fire kindled; within the enclosure the nuns were beaten and wounded in the very oratories; the monastery was despoiled; the abbess, stripped naked and her hair torn out, was grievously led to ridicule and dragged through the crossroads, and thrust into a place of confinement—though not bound, yet not free. When the day of Easter, the feast throughout the world, supervened, the pontiff offered a price for the condemned woman, that she might at least await baptism; but by no persuasion could the voice of the suppliants obtain this. And Chrodield answered that they had neither known nor ordered such a crime, with Chrodield further asserting that, by her countersign—so that she might not be killed by her own—it was secured; whence it is certain that it must be considered what is herein to be understood, namely that, with cruelty added, they killed a servant of their monastery fleeing to the sepulcher of blessed Radegund, and, as the wickedness grew, by petitioning for nothing they remedied nothing; but afterward they themselves, entering the monastery, began, and at the lords’ command that they present those seditious persons in public, they refused to acquiesce and, contrary to the kings’ precepts, rather took up arms and set themselves with arrows and lances indignantly against the count and the plebs. Hence, having gone out again to a public hearing, they drew forth the holy most-sacrosanct cross secretly and to injury, indecently, culpably, which afterward they were compelled to restore in the church.

Quibus tot capitalibus agnitis facinoribus nec refrenatis, sed iugiter magis auctis criminibus, dicentes nos eisdem, ut abbatissae pro culpa veniam peterent aut quod male direptum fuerat emendarent; et nolentes hoc facere, sed magis de eius interfectione tractarent, quod publice sunt professae: reseratis a nobis et recensitis canonibus, visum est aequissimum, ut eas usque quod dignam agerent paenitentiam, a commonionem privari et abbatissa suo loco permansura restitui. Haec nos pro vestra iussione, quod eclesiasticum pertenuit ordinem, circumspectis canonibus, absque personarum aliqua acceptione suggerimus peregisse. De cetero quod de rebus monasterii vel instrumentis cartarum domnorum regum parentum vestrorum de loco subreptum est, quae se habere professae sunt, sed nobis inoboedientes nullatenus erunt voluntarie redditurae, qualiter vestra vel anteriorum principum merces aeterna permaneat, ad loci instauratione vestrae pietatis atque potestatis est auctoritate regia cogi reformare; neque ipsas ad locum, quem tam impie ac profanissime distruxerunt, ne peiora proveniant, vel redire concedite vel permittatis iterum adspirare, quatinus, his in integrum, praestante Domino, restitutis, sub catholicis regibus totum adqueratur Deo, nihil perdat relegio, ut status conservatus tam patrum quam canonum nobis proficiat ad cultum, vobis propagetur ad fructum.

With so many capital misdeeds acknowledged and not curbed, but the crimes continually rather increased, we said to those same women that they should ask pardon from the abbess for the fault or amend what had been wickedly plundered; and as they were unwilling to do this, but rather were deliberating about her killing, which they publicly professed: with the canons by us opened out and reviewed, it seemed most equitable that they be deprived of communion until they should perform worthy penitence, and that the abbess, to remain in her place, be restored. These things we, in accordance with your injunction, so far as pertained to the ecclesiastical order, with the canons considered, without any acceptance of persons, suggest that we have accomplished. As for the rest, namely what of the goods of the monastery or the instruments of the charters of the lords kings, your kinsmen, was filched from the place—which they have professed they have—yet, disobedient to us, will by no means voluntarily restore: in order that your reward, and that of earlier princes, may remain eternal, it is for the restoration of the place by royal authority that your piety and power compel them to make restitution; nor either grant them to return to the place which they so impiously and most profanely destroyed, lest worse things arise, nor permit them again to aspire to it; so that, these things restored in full, the Lord granting, under Catholic kings everything may be acquired for God, religion may lose nothing, that the status, conserved both of the Fathers and of the canons, may profit us unto worship, be propagated to you unto fruit.

Christus vos dominus alat regatque, regnum tribuens prolixiori vitaque conferat beatam.

May Christ the Lord nourish and rule you, granting the kingdom, and may he confer a blessed life more prolonged.

17. De excommunicatione earum.

17. On their excommunication.

Post haec cum, emisso iudicio, a communione fuissent suspensae, abbatissa etiam in monasterio restituta, haec ad Childebertum regem petierunt, adicientes malum supra malum, denomenantes scilicet regi personas quasdam, quae non solum cum ipsa abbatissa adulteria exercerent, verum etiam ad inimicam eius Fredegundem cotidie nuntia deportarent. Quod audiens rex, misit qui eos vinctos adducerent. Sed cum discussi nihil criminis in eis inventum fuisset, abscedere iussi sunt.

After these things, when, the judgment having been issued, they had been suspended from communion, the abbess also having been restored in the monastery, they petitioned these things from King Childebert, adding evil upon evil, namely denominating to the king certain persons, who not only were exercising adulteries with the abbess herself, but also were daily conveying messages to her enemy Fredegund. Hearing this, the king sent men to bring them bound. But when, after examination, nothing of crime had been found in them, they were ordered to depart.

18. De percussoribus ad Childeberthum regem missis.

18. On the assassins sent to King Childebert.

Ante hos vero dies cum rex in oraturium domus Mariligensis ingrederetur, viderunt pueri eius hominem ignotum eminus adstantem dixeruntque ad eum: 'Quis es tu et unde venis, aut quod est opus tuum? Non enim a nobis agnusceris'. Illo quoque respondente, quia: 'De vobis sum', dicto citius eiectus extra oraturium, interrogatur. Nec mora, confitetur, dicens a Fredegunde regina se transmissum ad interficiendum regem, dixitque: 'Duodecim viri sumus ab ea transmissi, sex hic venimus, alii vero sex Sessionas remanserunt ad decipiendum filium regis.

But before these days, when the king was entering the oratory of the Mariligensian house, his boys saw an unknown man standing at a distance and said to him: 'Who are you and whence do you come, or what is your work? For you are not known by us.' He too answering that: 'I am of you,' having said this was more quickly cast out of the oratory and is questioned. Without delay, he confesses, saying that he had been sent by Queen Fredegund to kill the king, and he said: 'We are twelve men sent by her; six have come here, but the other six remained at Soissons to deceive the king’s son.'

Et ego cum locum praestulans, ut regem Childeberthum in oraturio percutere distinarem, timore perterritus, non deliberavi implere quod volui'. Haec cum dixisset, confestim saevis datus suppliciis, diversos nominat socius. Quibus per loca singula inquesitis, alios carceribus mancipant, alios manibus incisis relinquunt, nonnullis nares auresque amputatis, ad ridiculum laxaverunt. Plerique tamen ex vinctis suppliciorum genera metuentes, propriis se confodere mucronibus, nonnulli etiam inter supplicia defecerunt, ut regis ultio patraretur.

And I, while awaiting an opportunity, as I had determined to strike King Childebert in the oratory, terrified by fear, did not decide to carry out what I wanted'. When he had said these things, immediately given over to savage torments, he, as an accomplice, names various associates. These, investigated in each several place, they consign some to prisons, others they leave with their hands cut; for some, their noses and ears having been amputated, they released them for ridicule. Most, however, of the bound, fearing the kinds of tortures, stabbed themselves with their own blades; some even perished amid the torments, so that the king’s vengeance might be accomplished.

19. De expulsione Egidi Remensis episcopi.

19. On the expulsion of Egidius, bishop of Reims.

Sunnigysilus vero iterum turmentis addicitur ac cotidiae virgis lorisque caeditur; et conputriscentibus vulneribus, cum primum, decurrente pure, coepissent ipsa vulnera claudi, iterum renovabatur ad poenam. In his tormentis non solum de morte Chilperici regis, verum etiam diversa scelera se admisisse confessus est. Inter quas confessionis addedit etiam, Egidium Remensim episcopum socium fuisse in illo Rauchingi, Ursionis ac Berthefredi consilio ad interficiendum Childeberthum regem.

But Sunnigysilus is again consigned to torments and is beaten daily with rods and with thongs; and as the wounds were putrescing, when first, with the pus running down, the wounds themselves had begun to close, he was again renewed for punishment. In these torments he confessed that he had admitted not only about the death of King Chilperic but also diverse crimes. Among these confessions he also added that Egidius, bishop of Reims, had been an associate in that counsel of Rauchingi, Ursio, and Berthefret for slaying King Childebert.

Nec mora, rapitur episcopus et ad Metensim urbem, cum esset valde ab aegrotatione longinqua defessus, adducitur; ibique sub custodia degens, rex episcopus arcessiri ad eius examinatione praecepit, scilicet ut in initio mensis octavi apud Viridunensim urbem adesse deberent. Tunc ab aliis sacerdotibus increpatus, cur hominem absque audientia ab urbe rapi et in custodia retrudi praecipisset, permisit eum ad urbem suam redire, dirigens epistulas, ut supra diximus, ad omnis regni sui pontifices, ut medio mense nono ad discutiendum in urbe supradicta adesse deberent. Erant enim pluviae validae, aquae inmensae, rigor intolerabilis, dissolutae luto viae, amnis litora excidentes; sed praeceptione regiae obsistere nequiverunt.

No delay: the bishop is snatched up and is brought to the city of Metz, when he was very wearied from a long sickness; and there, living under custody, the king ordered bishops to be summoned for his examination, namely that at the beginning of the eighth month they ought to be present at the city of Verdun. Then, rebuked by the other priests as to why he had commanded a man to be seized from the city without a hearing and thrust into custody, he allowed him to return to his own city, sending letters, as we said above, to all the pontiffs of his kingdom, that in the middle of the ninth month they ought to be present in the aforesaid city to conduct an inquiry. For there were strong rains, immense waters, intolerable cold, roads dissolved into mud, rivers cutting away their banks; but they were not able to withstand the royal precept.

Denique convenientes, pertracti sunt usque Metinsim urbem, ibique et praefatus Egidius adfuit. Tunc rex inimicum eum sibi regionisque proditorem esse pronuntians, Ennodium ex duce ad negutium diregit prosequendo, cuius propositio prima haec fuit: 'Dic mihi, o episcope, quid tibi visum fuit, ut, relicto rege, in cuius urbe episcopati honus fruebaris, Chilperici regis amicitiis subderis, qui semper inimicus domino nostro rege fuisse probatur, qui patrem eius interfecit, matrem exilio condemnavit regnumque pervasit, et in his urbibus, quas, ut diximus, iniquo pervasionis ordine suo dominio subiugavit, tu ab eodem possessionum fiscalium praedia meruisti?' Ad haec ille respondit: 'Quod fuerim amicus regis Chilperici, negare non potero, non tamen contra utilitatem regis Childeberthi haec amicitia pullulavit. Villas vero, quas memoras, per istius regis chartas emerui'. Tunc proferens easdem in publico, negat rex se haec largitum fuisse; requesitusque Otto qui tunc refrendarius fuerat, cuius ibi subscriptio meditata tenebatur, adfuit, negat se subscripsisse.

Finally, coming together, they were conducted as far as the city of Metz, and there the aforesaid Egidius also was present. Then the king, pronouncing him his enemy and a betrayer of the region, dispatched Ennodius, former duke, to prosecute the business, whose first proposition was this: 'Tell me, O bishop, what seemed good to you, that, abandoning the king in whose city you were enjoying the honor of the episcopate, you should subject yourself to the friendships of King Chilperic, who is proved to have always been an enemy to our lord the king, who killed his father, condemned his mother to exile, and seized the kingdom; and in those cities which, as we said, he subjected to his own dominion by an iniquitous order of usurpation, you from that same man have obtained estates of the fiscal possessions?' To these things he replied: 'That I was a friend of King Chilperic I cannot deny; yet this friendship did not sprout against the utility of King Childebert. As for the villas you mention, I obtained them by the charters of that king.' Then, producing those same documents in public, the king denies that he had granted these; and Otto was summoned, who had then been referendary, whose subscription, drawn up, was kept there; he appeared, and denies that he subscribed.

Conficta enim erat manus eius in huius praeceptionis scripta. In hac igitur causa primum episcopus fallax repertus est. Post haec epistulae prolatae sunt, in quibus multa de inproperiis Brunichildis tenebantur, quae ad Chilpericum scriptae fuerant, similiter et Chilperici ad episcopum dilatae, in quibus inter reliqua habebatur insertum, quia: 'Si radix cuiuslibet rei incisa non fuerit, culmis, qui terris est editus, non ariscit'. Unde prorsus manifestum est, ideo haec scripta, ut, superata Brunichilde, filius eius obpremeretur.

For his hand had been forged in the writings of this precept. In this matter, therefore, the bishop was first found deceitful. After this, epistles were produced in which many things concerning the reproaches of Brunichild were contained, which had been written to Chilperic, and likewise those of Chilperic addressed to the bishop were brought forward, in which, among the rest, there was inserted: “If the root of any matter be not cut, the stalk that is brought forth from the earth does not wither.” Whence it is altogether manifest that these were written in order that, Brunichild overcome, her son might be oppressed.

Negavit se episcopus has epistulas vel misisse suo nomene vel suscipisse a rescriptum Chilperici. Sed puer eius familiaris adfuit, qui haec notarum titulis per thomus chartarum conprehensa tenebat, unde non dubium fuit resedentibus, haec ab eodem directa. Deinde prolatae sunt pactiones quasi ex nomine Childeberthi ac Chilperici regis, in quibus tenebatur insertum, ut, eiecto Cunthchramno rege, hi duo reges inter se eius regnum urbisque dividerint; sed negavit haec rex cum suo factum consilio, dicens, quia: 'Tu commisisti patruos meos, ut inter illos bellum civile consurgeret, unde factum est, ut commotus exercitus Bituricas urbem pagumque Stampensim vel Mediolanensim castrum adterrerent atque depopularent.

The bishop denied that he had either sent these letters in his own name or received a rescript from Chilperic. But his household boy was present, who kept these things, contained under the headings of notes through tomes of papers, whence it was not doubtful to those sitting that these had been directed by that same man. Then pactions were produced as if in the name of King Childebert and King Chilperic, in which it was held inserted that, King Gunthchramn having been cast out, these two kings should divide between themselves his kingdom and the cities; but the king denied that these had been done with his counsel, saying: ‘You set my paternal uncles at odds, so that civil war might arise between them, whence it came to pass that the aroused army terrified and ravaged the city of the Bituriges and the pagus of Étampes and the Mediolanense fortress.’

In quo bellum multi interempti sunt, quorum, ut puto, animae erunt Dei iudicio de tuis manibus requirendae'. Haec episcopus negare non potuit. Scripta enim ista in regestum Chilperici regis in unum scriniorum pariter sunt reperta ac tunc ad eum pervenerunt, quando, interempto Chilperico, thesauri eius de Calensi Parisiacae urbis villa ablati ad eundem dilati sunt. Cumque de huiuscemodi causis altercatio diutius traheretur, adfuit et abba Epifanius basilicae sancti Remegii, dicens, quod duo milia aureorum speciesque multas pro conservanda regis Chilperici amicitia accepisset.

In which war many were slain, whose, as I suppose, souls will be required from your hands by the judgment of God'. These things the bishop could not deny. For those writings were found together in the register of King Chilperic in one of the archives, and then they came to him, when, after Chilperic was slain, his treasures, taken from the Calensian villa of the city of Paris, were conveyed to the same. And when the altercation over matters of this kind was drawn out longer, there was present also Abbot Epiphanius of the basilica of Saint Remigius, saying that he had received two thousand gold pieces and many valuables for the conserving of King Chilperic’s friendship.

Adsteteruntque etiam et legati, qui cum eodem ad memoratum regem fuerant, dicentes, quia: 'Nobis relictis, solus cum eodem diutius collocutus est; de quibus verbis nihil intelleximus, nisi supradicti excidii prosecutionem in posterum cognuscentes'. Haec eo negante, abba, qui fuerat semper in his consiliorum archanis particeps, locum hominemque denominat, ubi et qui aureos, quos diximus, detulisset, et qualiter de excidio regionis ac regis Gunthchramni conventum fuerat, ut gestum est, ex ordine denarravit. Quae et ille convictus deinceps est confessus. Haec audientes episcopi, qui evocati fuerant, et in tantis malis sacerdotem Domini contuentes fuisse satellitem, suspirantes de his triduani temporis spatium deprecantur tractandi, scilicet ut forsitan resipiscens Egidius ullum modum repperire possit, per quem se ab his noxis, quae ei obiciebantur, excusare valeret.

And the legates also stood by, who had been with him to the aforesaid king, saying: 'With us left behind, he alone conversed longer with him; of which words we understood nothing, except, coming to know thereafter the prosecution of the aforesaid destruction.' As he denied these things, the abbot, who had always been a participant in these secret councils, names the place and the man, both where and who had brought the gold-pieces which we mentioned, and how an agreement had been made concerning the destruction of the region and of King Gunthchramn; and he recounted in due order how it was carried out. And he too, once convicted, thereafter confessed these things. The bishops, who had been summoned, hearing this, and beholding that in such evils a priest of the Lord had been an accomplice, sighing over these matters, beg a span of three days’ time for deliberation, namely that perhaps, coming to his senses, Egidius might be able to find some method by which he could excuse himself from these offenses which were being laid to his charge.

Sed inluciscente die tertia, convenientes in eclesia, interrogant episcopo, si aliquid excusationis haberet, ediceret. At ille confusus ait: 'Ad sententiam dandam super culpabilem ne moremini; nam ego novi, me ob crimen maiestatis reum esse mortis, qui semper contra utilitatem huius regis matrisque eius abii, ac per meum consilium multa fuisse gesta certamina, quibus nonnulla Galliarum loca depopulata sunt'. Haec episcopi audientes ac lamentantes fratres obproprium, obtenta vita, ipsum ab ordine sacerdotali, lectis canonum sanctionibus, removerunt. Qui statim ad Argentoratinsim urbem, quam nunc Strateburgum vocant, deductus, exilio condemnatus est.

But with the third day dawning, coming together in the church, they ask the bishop that, if he had anything of an excuse, he should declare it. But he, confounded, said: 'Do not delay to give sentence upon the culpable; for I know that, on account of the crime of majesty (treason), I am guilty unto death, I who have always gone against the advantage of this king and his mother, and by my counsel many contests were waged, by which several places of the Gauls were depopulated.' Hearing these things, the bishops, and lamenting the brothers’ reproach, life having been obtained, removed him from the sacerdotal order, the sanctions of the canons having been read. He, straightway led to the city Argentoratum, which they now call Strasbourg, was condemned to exile.

In cuius locum Romulfus, filius Lupi ducis, iam presbiterii honore praeditus, episcopus subrogatus est, Epifanio abbatis officio, qui basilicae sancti Remegii praeerat, remoto. Multa enim auri argentique in huius episcopi regestum pondera sunt reperta. Quae autem de illa iniquitatis militia erant, regalibus thesauris sunt inlata; quae autem de tributis aut reliqua ratione eclesiae inventa sunt, inibi relicta.

In whose place Romulfus, son of Duke Lupus, already endowed with the honor of the presbyterate, was appointed bishop, Epiphanius being removed from the office of abbot, who presided over the basilica of Saint Remigius. For many weights of gold and silver were found in the register of this bishop. But the things that were from that soldiery of iniquity were brought into the royal treasuries; whereas the things that were found to be from tributes or by some other right of the church were left there.

20. De puellis supra memoratis in hac reconciliatis sinodo.

20. On the maidens above-mentioned, reconciled in this synod.

In hoc sinodo Basina, Chilperici regis filia, quam supra cum Chrodielde a communione remotam diximus, coram episcopis solo prostrata, veniam petiit, promittens se cum caritate abbatissae monasterium ingredi ac de regulam nihil transcendere. Chrodieldis autem obtestata est, quod, Leobovera abbatissa in hoc monasterium commorante, ibidem numquam ingrederetur. Sed utrisque rex veniam inpertire deprecatus est, et sic in communione receptae, Pectavo regredi iussae sunt, scilicet ut Basina in monasterio, ut praefati sumus, regrediretur, Chrodieldis vero in villa, quae quondam Waddonis superius memorati fuerat, sibi a rege concessa, resederet.

In this synod Basina, daughter of King Chilperic, whom above we said had been removed from communion together with Chrodieldis, prostrate on the ground before the bishops, sought pardon, promising that she would enter the monastery with charity toward the abbess and transcend nothing of the rule. Chrodieldis, however, solemnly declared that, while Leobovera the abbess was residing in this monastery, she would never enter there. But the king interceded to grant pardon to both, and thus, received into communion, they were ordered to return to Poitiers, namely that Basina should return into the monastery, as we have said above, but Chrodieldis should take up residence in the villa, which had once been Waddo’s, mentioned above, granted to her by the king.

21. De interitu filiorum Waddonis.

21. On the death of Waddo's sons.

Filii autem ipsius Waddonis per Pectavum vagantes, diversa committebant scelera, homicidia furtaque nonnulla. Nam inruentes ante hoc tempus super negutiatores, sub noctis obscuritate eos gladio trucidant abstuleruntque res eorum; sed et alium tribunitiae potestatis virum circumventum dolis interfecerunt, deripientes res eius. Quod cum Macco comes reprimere niteretur, hi praesentiam expetunt regis.

But the sons of that same Waddo, wandering through Pectavum, were committing diverse crimes, homicides and not a few thefts. For rushing before this time upon merchants, under the obscurity of night they cut them down with the sword and carried off their goods; and they also killed another man of tribunician authority, having ensnared him by wiles, despoiling his property. When Count Macco tried to repress this, they seek the presence of the king.

Eunte autem comite, ut debitum fisco servitium solite deberet inferre, adfuerunt et hi coram rege, offerentes balteum magnum ex auro lapidibusque pretiosis ornatum gladiumque mirabile, cuius capulum ex gemmis Hispanis auroque dispositum erat. Cumque rex haec scelera, quae audierat, ab his cognovisset manifestissime perpetrata, vinci eos catenis praecepit ac turmentis subdi. Qui dum torquerentur, thesaurus patris absconditus, quos de rebus Gundovaldi superius memorati pater diripuerat, revelare ceperunt.

However, as the count was going to render to the fisc the service owed as usual, these men too were present before the king, offering a great belt adorned with gold and precious stones and a marvelous sword, whose hilt was set with Spanish gems and gold. And when the king had learned from them that these crimes which he had heard of had been most manifestly perpetrated, he ordered them to be bound in chains and subjected to torments. While they were being racked, they began to reveal the hidden treasure of their father, which their father had plundered from the goods of Gundovald, mentioned above.

Nec mora, directi viri ad inquerendum inmensam multitudinem auri argentique ac diversarum specierum et auro gemmisque exornatarum reppererunt, quod thesauris regalibus intulerunt. Post haec, seniore capite plexo, iuniorem exilio damnaverunt.

Without delay, men, dispatched to inquire, found an immense multitude of gold and silver, and of diverse kinds of items adorned with gold and gems, which they brought into the regal treasuries. After these things, the elder, his head struck off, they condemned the younger to exile.

22. De interitu Chulderici Saxonis.

22. On the death of Childeric the Saxon.

Chuldericus vero Saxo post diversa scelera, homicidia, seditiones multaque alia inproba, quae gessit, ad Ausciensim urbem, in qua possessio uxores erat, abiit. Cumque rex, auditas eius inprobitates, iussisset eum interfici, quadam nocte ita crapulatus est vino, ut, ab eo suffocatus, mortuus in strato suo repperiretur. Adserebant enim in illud superius scelus nominatum, quod sacerdotes Domini in basilicam sancti Helari per Chrodieldem caesi sunt, hunc fuisse signiferum; ultusque est Deus, si ita est, iniuria servorum suorum.

But Chulderic the Saxon, after various crimes, homicides, seditions, and many other wicked deeds which he committed, went to the Auscian city, in which was the estate of his wives. And when the king, his wickednesses having been heard, had ordered him to be killed, on a certain night he was so crapulous with wine that, suffocated by it, he was found dead on his bed. For they asserted regarding that crime named above—namely, that the priests of the Lord were cut down in the basilica of Saint Hilary through Chrodieldis—that this man had been the standard-bearer; and God avenged, if it is so, the injury of his servants.

23. De signis et dubietate paschae.

23. On the signs and the uncertainty of Easter.

In hoc autem anno tanta terras nocturno tempore splendor inluxit, ut mediam putares diem; sed et globi similiter ignei per noctis tempore saepius per caelum cucurrisse mundumque inluminasse visi sunt. Dubietas pascae fuit ob hoc, quod in cyclum Victuri luna XV. pascham scripsit fieri. Sed ne christiani ut Iudei sub hac luna haec solemnia celebrarent, addidit: Latini autem luna XXII.

In this year, moreover, such a splendor shone upon the lands in the night-time that you would think it midday; and fiery globes likewise were seen more often during the night to have run across the sky and to have illuminated the world. There was a doubt about Pascha on this account, that in the cycle of Victorius he wrote Pascha to be held on moon 15. But, lest Christians like the Jews celebrate these solemnities under this moon, he added: The Latins, however, on moon 22.

Ob hoc multi in Galliis XV. luna celebraverunt, nos autem XXII. Inquesivimus tamen studiosae, sed fontes Hispaniae, quae divinitus implentur, in nostrum pascha repleti sunt. Terrae motus factus est magnus XVIII.

On account of this many in Gaul celebrated on the 15th moon, but we on the 22nd. We inquired, however, diligently; and the fountains of Spain, which are divinely filled, were replenished at our Pascha. A great earthquake took place on the 18th.

Kalendas mensis V., die IIII., prima mane, cum lux redire cepisset. Sol eclypsin pertulit mense VIII. mediante, et ita lumen eius minuit, ut vix, quantum quintae lunae cornua retinent, ad lucendum haberet.

On the Kalends of month 5, on day 4, early in the morning, when light had begun to return. The Sun sustained an eclipse with month 8 at its midst, and so diminished its light that it scarcely had, for shining, as much as the horns of a fifth-moon retain.

Pluviae validae, tonitrua in autumno gravia, aquae autem nimium invaluerunt. Vivariensim Avennicamque urbem graviter lues inguinaria devastavit.

The rains were strong, the thunder in autumn heavy, and the waters moreover prevailed excessively. The city of Viviers and that of Avignon were grievously devastated by an inguinal plague.

24. De subversione urbis Anthiocenae.

24. On the subversion of the city of Antioch.

Anno igitur XVI. Childeberthi, Gunthchramni autem XXX. regum quidam episcopus de transmarinis partibus ad Toronicam urbem advenit nomine Symon.

Therefore, in the year 16. of Childebert, but 30. of Gunthchramn, the kings, a certain bishop from transmarine parts arrived at the city of Tours, by the name Symon.

Hic nobis eversionem Anthiociae urbis enuntiavit, adserens se de Arminia in Persida captivatum fuisse. Rex enim Persarum, inrupto Arminiorum termino, praedas egit eclesiasque igne succendit et hunc sacerdotem cum populo suo, ut diximus, captivum abduxit. Tunc etiam et basilica sanctorum quadraginta octo martyrum, de quibus in libro Miraculorum memini, qui in illa regione passi sunt, obpleta ligni congeriae, pice tergoribusque suellinis inmixtis, subpositis ardentibus facibus, succendere nisi sunt; sed nequaquam ab igne apparatum incendii conpraehendit, sicque videntes magnalia Dei, recesserunt ab ea. Audita autem quidam episcopus istius memorati sacerdotes abductionem, direxit pretium per homines suos ad regem Persarum.

He announced to us the overthrow of the city of Antioch, asserting that he had been taken captive from Armenia into Persia. For the king of the Persians, having broken into the boundary of the Armenians, drove off plunder and set the churches on fire, and led away this priest with his people captive, as we said. Then also the basilica of the forty-eight holy martyrs—of whom I have made mention in the Book of Miracles, who suffered in that region—having been filled with a heap (a congeries) of wood, with pitch and swine-hides mixed in, and with burning torches placed beneath, they attempted to ignite; but by no means did the fire seize upon the apparatus of the conflagration, and thus, seeing the mighty works of God, they withdrew from it. When a certain bishop heard of the abduction of this aforementioned priest, he sent a price (ransom) by his men to the king of the Persians.

Quod ille susceptum, relaxavit a servitutis vincolum episcopum istum. Ex his ergo discedens regionibus, Gallias est adgressus, ut aliquid consolationis a devotis acceperet; qui nobis, ut praefati sumus superius, haec retulit: Homo erat in Anthiocia valde devotus in elymosinis, coniugem ac liberos habens, nec umquam ei in omni vita sua dies praeteriit, postquam quiddam proprium habere coepit, quod sine paupere aepulum praelibasset. Hic una die, cum circuisset urbem usque ad vesperum et repperire non potuisset egenum, cum quo cybum capere possit, egressus foris portam, cum nox inrueret, repperit virum in veste alba cum duobus aliis stantem, quem aspiciens, quasi Loth ille antiqua memoratus historia, terrore suffusus, ait: 'Et forsitan peregrinus est dominus meus, dignetur accedere ad domum servi sui, et sumpto aepulo, quiescite in strato; mane autem proficiscimini viam, quam volueritis'. Cui ille, qui erat senior, tenens sudarium in manu sua, ait: 'Non poteras, o homo Dei, cum Simeone vestro hanc urbem salvare, ne subverteretur?' Et elevans manum, excussit sudarium quod tenebat super medietatem urbis, et statim conruerunt omnia aedificia vel quodcumque ibi structum fuit; ibique obpressi sunt senes cum infantibus, viri cum mulieribus, atque uterque sexus interiit.

What he, having undertaken it, released this bishop from the bond of servitude. Departing therefore from these regions, he made for the Gauls, that he might receive some consolation from the devout; who, as we have said above, reported this to us: There was in Antioch a man very devoted in alms, having a wife and children, nor did a day in all his life ever pass him by, from the time he began to have something of his own, on which he would have tasted a banquet without a poor man. One day, when he had gone around the city until evening and had not been able to find a needy person with whom he might take food, going out beyond the gate, when night was rushing on, he found a man in a white garment standing with two others; and looking on him, as that Lot remembered in the ancient history, filled with terror, he said: 'And perchance my lord is a stranger; let him deign to come to the house of his servant, and, a banquet having been taken, rest on a couch; in the morning, set out on the road which you will.' To him the one who was the elder, holding a handkerchief in his hand, said: 'Could you not, O man of God, with your Simeon save this city, that it not be overthrown?' And raising his hand, he shook out the handkerchief which he held over one half of the city, and immediately all the buildings, and whatever had been constructed there, collapsed; and there the old men with infants, the men with the women, were crushed, and each sex perished.

Quod ille cernens, tam de persona viri quam de sonito ruinae hebes effectus, ruit in terram et factus est velut mortuus. Elevansque iterum vir ille manum cum sudarium quasi super aliam medietatem urbis, adprehensus est a duobus sociis, qui cum eo erant, atque obsecratus terribilibus sacramentis, ut indulgeret medietatem urbis, ne rueret; mitigatusque a furore, sustenuit manum suam, atque elevans hominem, qui corruerat in terram, ait: 'Vade ad domum tuam. Ne timeas!

Seeing this, made dull and numb both by the person of the man and by the sound of the collapse, he fell to the ground and became as if dead. And that man, raising again his hand with the sudarium as if over the other half of the city, was seized by the two companions who were with him and was implored with terrible oaths to spare the half of the city, lest it should fall; and, mitigated from his fury, he stayed his hand, and, lifting the man who had collapsed to the ground, said: 'Go to your house. Do not fear!'

Filii enim tui cum uxore et omni domo tua salvi sunt, nec quisquam ex eis periit; costodivit enim te oratio assidua et elymosinae, quas cotidiae exercis in pauperes'. Et haec dicens, discesserunt ab oculis eius nec ei apparuerunt ultra. Ille autem regressus in urbe, repperit urbis medietatem dirutam atque subversam cum hominibus pecoribusque, ex quibus nonnulli a ruinis deinceps extracti sunt mortui, pauci debilitate reperti sunt vivi. Verumtamen nec illa cassata sunt, quae viro huic ab ipso, ut ita dicam, angelo Domini sunt effata.

'For your sons, with your wife and your whole household, are safe, and not anyone of them has perished; for assiduous prayer and the alms which you daily exercise toward the poor have guarded you.' And saying these things, they departed from his sight and did not appear to him any further. But he, returning into the city, found half of the city demolished and subverted along with the men and the herds; of whom several were thereafter drawn out from the ruins dead, a few were found alive in debility. Nevertheless, not even those things were annulled which were spoken to this man by the very, so to speak, angel of the Lord.

Nam veniens, omnem domum suam incolomem repperit, tantum funera propinquorum, quae in aliis domibus effecta fuerant, lamentabat, protexitque eum in medium iniquorum dextera Domini cum domo sua, salvatusque est a periculis mortis ac velut memoratus Loth quondam in Sodomis.

For on coming, he found his whole house unharmed; he only was lamenting the funerals of his kin, which had been effected in other houses; and the right hand of the Lord protected him, with his house, in the midst of the iniquitous, and he was saved from the perils of death, as once Lot was remembered in Sodom.

25. De interitu hominis, qui se Christum dicebat.

25. On the death of a man who said he was Christ.

At in Galliis Masiliensim provintiam morbus saepe nominatus invasit. Andecavos, Namneticos atque Cenomanicos valida famis oppressit. Initia sunt enim haec dolorum iuxta illud quod Dominus ait in euangelio: Erunt pestilentiae et fames et terrae motus per loca; et exurgent pseudochristi et pseudoprophetae et dabunt signa et prodigia in caelo, ita ut electos in errore mittant, sicut praesenti gestum est tempore.

But in Gaul the oft-named disease invaded the Massiliensian province. A strong famine oppressed the Andecavi, the Namnetes, and also the Cenomani. For these are the beginnings of sorrows, according to that which the Lord says in the Gospel: There will be pestilences and famines and earthquakes in places; and pseudo-Christs and pseudo-prophets will arise and will give signs and prodigies in heaven, so that they may send the elect into error, just as has been done in the present time.

Quidam enim ex Biturigo, ut ipse postmodum est professus, dum saltus silvarum ingressus ligna caederet explendam operis cuiusdam necessitatem, muscarum eum circumdedit examen, qua de causa per biennium amens est habitus; unde intellegi datur, diabolici emissionis fuisse nequitiam. Post haec, transactis urbibus propinquis, Arelatensim provintiam adiit ibique indutus pellibus quasi relegiosus orabat. Ad quem inludendum pars adversa divinandi ei tribuit facultatem.

For indeed a certain man from the Bituriges, as he himself later professed, while, having entered the forest glades, he was cutting wood to fulfill the necessity of a certain work, a swarm of flies surrounded him, for which cause he was held to be insane for two years; whence it is given to be understood that the wickedness was of a diabolic emission. After these things, the neighboring cities having been traversed, he went to the province of Arles, and there, clothed in skins as if religious, he prayed. And to make sport through him, the Adverse Party granted to him the faculty of divining.

Ex hoc, ut in maiori proficeret scelere, commotus a loco, provintiam memoratam deserens, Gabalitanae regiones terminum est ingressus, proferens se magnum ac profiteri se non metuens Christum, adsumptam secum mulierem quendam pro sorore, quam Maria vocitari fecit. Confluebat ad eum multitudo populi, exhibens infirmos, quos contingens sanitati reddebat. Conferebant etiam ei aurum argentumque ac vestimenta hi qui ad eum conveniebant.

From this, in order that he might make progress in greater wickedness, moved from the place and deserting the aforementioned province, he entered the boundary of the Gabalitan regions, putting himself forward as great and not fearing to profess himself Christ, having taken with him a certain woman as a sister, whom he caused to be called Mary. A multitude of people was flowing together to him, exhibiting the infirm, whom, by touching, he was restoring to health. Those who were convening to him were also conferring upon him gold and silver and garments.

Quod ille, quo facilius seduceret, pauperibus erogabat, prosternens se solo, effundens orationem cum mulierem memorata, et surgens se iterum a circumstantibus adorare iubebat. Praedicebat enim futura et quibusdam morbus, quibusdam damna provenire denuntiabat, paucis salutem futuram. Sed haec omnia diabolicis artibus et praestigiis nescio quibus agebat.

This he disbursed to the poor, that he might the more easily seduce, prostrating himself on the ground, pouring forth a prayer with the aforementioned woman; and on rising he would bid the bystanders to adore him again. For he foretold the future, and declared that sickness would befall some, losses others, and that health would be in store for a few. But all these things he did by diabolic arts and by I-know-not-what prestiges.

Seducta est autem per eum multitudo inmensa populi, et non solum rusticiores, verum etiam sacerdotes eclesiastici. Sequebantur autem eum amplius tria milia populi. Interea coepit quosdam spoliare ac praedare, quos in itinere repperisset; spolia tamen non habentibus largiebatur.

However, an immense multitude of the people was seduced by him, and not only the more rustic, but even ecclesiastical priests. Moreover, more than three thousand of the people were following him. Meanwhile he began to despoil and to plunder certain persons whom he encountered on the road; yet he was bestowing the spoils upon those who did not have.

Episcopis ac civibus poenas mortis intentabat, eo quod ab his adorari dispiceretur. Ingressus autem Vellavae urbis terminum, ad locum quem Anicium vocitant accedit et ad basilicas propinquas cum omni exercitu restitit, instruens aciem, qualiter Aurilio, ibidem tunc consistentem episcopo, bellum inferret, mittens etiam ante se nuntios, homines nudo corpore saltantes adque ludentes, qui adventum eius adnuntiarent. Quod stupens episcopus, direxit ad eum viros strenuos, inquerentes, quid sibi vellent ista quae gereret.

He was threatening bishops and citizens with penalties of death, because by them he was disdained to be adored. But entering the boundary of the city of Vellava, he approaches a place which they call Anicium, and he halted near the basilicas with all his army, instructing the battle-line as to how he might bring war against Aurilius, the bishop then abiding in that place, sending also before himself messengers, men with naked body dancing and playing, to announce his arrival. The bishop, astonished at this, sent to him strenuous men, inquiring what these things which he was doing might intend for himself.

Unus autem ex his, qui erat senior, cum se inclinasset, quasi osculaturus genua eius ac discussurus viam illius, iussit eum adprehensum spoliari. Nec mora, ille, evaginato gladio, in frustra concidit, ceciditque Christus ille, qui magis Antechristus nominare debet, et mortuus est; dispersique sunt omnes, qui cum eo erant. Maria autem illa suppliciis dedita, omnia fantasmata eius ac praestigias publicavit.

But one of these, who was an elder, when he had bowed himself, as if about to kiss his knees and to clear his way, he ordered him, once apprehended, to be despoiled. Without delay, he, with sword unsheathed, cut him into pieces, and that Christ—who ought rather to be named Antichrist—fell and died; and all who were with him were scattered. But that Mary, given over to torments, made public all his phantasms and prestiges (illusions).

Nam homines illi, quos ad se credendum diabolica circumventione turbaverat, numquam ad sensum integrum sunt reversi, sed hunc semper quasi Christum, Maria autem illa partem deitatis habere profitebantur. Sed et per totas Gallias emerserunt plerique, qui per has praestigias adiungentes sibi mulierculas quasdam, quae debacchantes sanctos eos confiterentur, magnus se in populis praeferebant; ex quibus nos plerosque vidimus, quos obiurgantes revocare ab errore nisi sumus.

For those men, whom he had perturbed by diabolical circumvention to believe in him, never returned to a sound mind, but always professed this man as if Christ, and that Mary had a share of deity. But throughout all Gaul very many also emerged who, by these prestidigitations, attaching to themselves certain womenfolk who, raving, would confess them to be saints, put themselves forward as great among the peoples; of whom we saw a great many, whom, though rebuking, we did not succeed in recalling from error.

26. De obito Ragnimodi ac Sulpici episcoporum.

26. On the obit of the bishops Ragnimod and Sulpicius.

Ragnimodus quoque Parisiacae urbis episcopus obiit. Cumque germanus eius Faramodus presbiter pro episcopato concurreret, Eusebius quidam negotiator genere Syrus, datis multis muneribus, in locum eius subrogatus est; hisque, accepto episcopato, omnem scola decessoris sui abiciens, Syrus de genere suo eclesiasticae domui ministros statuit. Obiit et Sulpitius Bituricae urbis pontifex, cathedramque eius Eustasius Agustidunensis diaconus est sortitus.

Ragnimodus also, bishop of the city of Paris, died. And when his brother Faramodus, a presbyter, was competing for the episcopate, a certain Eusebius, a merchant, by race a Syrian, with many gifts having been given, was substituted in his place; and he, having received the episcopate, casting off the whole schola of his predecessor, as a Syrian he appointed from his own stock ministers for the ecclesiastical house. Sulpitius too, pontiff of the city of Bourges, died, and his cathedra Eustasius, a deacon of Augustodunum, obtained.

27. De his quos Fredegundis interfeci iussit.

27. Concerning those whom Fredegund ordered to be killed.

Inter Tornacensis quoque Francos non mediocris disceptatio est orta, pro eo quod unius filius alterius filium, qui sororem eius in matrimonium acceperat, cum ira saepius obiurgabat, cur, coniuge relicta, scortum adiret. Quae iracundia, cum emendatio criminati non succederet, usque adeo elata est, ut inruens puer super cognatum suum, eum cum suis interficeret atque ipse ab his, cum quibus venerat ille, prosterneretur nec remaneret quispiam ex utrisque nisi unus tantum, cui percussor defuit. Ex hoc parentes utriusque inter se saevientes a Fredegunde regina plerumque arguebantur, ut, relicta inimicitia, concordis fierent, ne pertinatia litis in maiore subveheretur scandalum.

Among the Franks of Tournai as well, no small disputation arose, because the son of one was repeatedly, in anger, rebuking the son of the other—who had taken his sister in matrimony—why, his consort left behind, he was going to a harlot. Which wrath, since amendment of the accused did not follow, was borne up to such a point that, rushing upon his kinsman, the youth slew him with his own men, and he himself was laid low by those with whom that one had come; nor did anyone remain from either party except only one, for whom a striker was lacking. From this, the parents of each, raging among themselves, were frequently reproved by Queen Fredegund, that, enmity put aside, they might become concordant, lest the pertinacity of the quarrel be carried into a greater scandal.

Sed cum eosdem verbis lenibus placare nequiret, utrumque bipenne conpescuit. Invitatis etenim ad epulum multis, hos in unum tres fecit sedere subsellium; cumque in eo prandium elongatum fuisset spatio, ut nox mundum obrueret, ablata mensa, sicut mos Francorum est, illi in subsellia sua, sicut locati fuerant, resedebant. Potatoque vino multo, in tanto crapulati sunt, ut pueri eorum madefacti per angulos domus, ubi quisque conruerat, obdormierit.

But since she could not placate those same men with gentle words, she quelled them both with a two‑edged axe. For, many having been invited to the banquet, she made these three sit upon a single bench; and when the luncheon had been prolonged on it for such a span that night was overwhelming the world, the table was taken away, as is the custom of the Franks, and they sat down again upon their benches, just as they had been placed. And after much wine had been drunk, they became so crapulous that their boys, soaked, fell asleep in the corners of the house, wherever each had collapsed.

Tunc ordinati a muliere viri cum tribus securibus a tergo horum trium adsteterunt, illisque conloquentibus, in unum, ut ita dicam, adsultu puerorum manus libratae, hominibus perculsis, ab epulo est discessum. Nomina quoque virorum Charivaldus, Leodovaldus atque Valdenus. Quod cum parentibus perlatum fuisset, custodire arctius Fredegunde coeperunt, dirigentes nuntios ad Childeberthum regem, ut conprehensa interficeretur.

Then the men, ordered by the woman, with three axes stood behind these three, and as they were conversing, with a single, so to speak, assault, the hands of the retainers were leveled; the men having been struck down, there was departure from the banquet. The names of the men were Charivald, Leodovald, and Valden. When this had been reported to the parents, they began to guard Fredegund more strictly, sending messengers to King Childebert, that, once apprehended, she might be put to death.

Conmotus autem pro hac causa Campanensis populus, dum moras innecteret, haec, suorum erepta auxilium, ad locum alium properavit.

However, while the Campanian people, stirred for this cause, were inweaving delays, she, reft from her own, hastened for aid to another place.

28. De baptismo Chlothari, fili eius.

28. On the baptism of Chlothar, his son.

Post haec autem legatos ad Gunthchramnum regem mittit, dicens: 'Proficiscatur dominus meus rex usque Parisius, et arcessitu filio meo, nepote suo, iubeat eum baptismatis gratia consecrare; ipsumque de sancto lavacro exceptum, tamquam alumnum proprium habere dignetur'. Haec audiens rex, commotis episcopis, id est Aetherium Lugdonensim, Siacrium Agustidunensim Flavumque Cavillonensim vel reliquis, quos voluit, Parisius accedere iubet, indecans se postmodum secuturum. Fuerunt etiam ad hoc placitum multi de regno eius tam domestici quam comites ad praeparanda regalis expensae necessaria. Rex autem, deliberatione acta, ut ad haec deberet accedere, pedum est dolore prohibitus.

After these things he sends envoys to King Gunthchramn, saying: 'Let my lord the king set out as far as Paris, and, having summoned my son, his grandson, let him order him to be consecrated by the grace of baptism; and may he deign to have him, taken up from the holy laver, as his own fosterling'. Hearing these things, the king, having stirred up the bishops—that is, Aetherius of Lugdunum, Siacrius of Augustodunum, and Flavus of Cabilonum—and the others whom he wished, orders them to go to Paris, indicating that he would follow afterward. There were also at this placitum many from his realm, both household men and counts, to prepare the necessities of the royal expense. But the king, a deliberation having been held that he ought to go to these things, was prevented by pain of his feet.

Postquam autem convaluit, accessit Parisius, exinde ad Rotoialinsim villam ipsius urbis properans, evocato puero, iussit baptisterium praepararis in vico Nemptudoro. Dum autem haec agerentur, legati Childeberthi regis accesserunt ad eum, dicentes: 'Non enim ista nuper nepote tuo Childebertho pollicitus eras, ut cum inimicis eius amicitias conlegaris. Sed in quantum cernimus, nihil de promissione tua custodis, sed potius quae promiseras praetermittis et puerum istum in urbis Parisiacae cathedram regem statues.

After he had recovered, he came to Paris, and thence, hastening to the Rotoialensian villa of that very city, having summoned the boy, he ordered the baptistery to be prepared in the village Nemptudorus. But while these things were being transacted, envoys of King Childebert came to him, saying: 'For this was not what you had lately promised to your nephew Childebert, namely, that you would forge friendships with his enemies. But, so far as we perceive, you keep nothing of your promise; rather, you pass over the things you had promised, and you will set up this boy as king upon the throne of the city of Paris.'

Iudicavit enim Deus, quia non reminisceris, quae ultro pollicitus es'. Haec his dicentibus, rex ait: 'Promissionem, quam in nepotem meum Childeberthum regem statutam habeo, non obmitto. Nam illum non oportet scandalizare, si consubrinum eius, filium fratris mei, de sancto suscipiam lavacro, quia hanc petitionem nullus christianorum debet abnuere. Eamque ego, ut Deus manifestissime novit, non calliditate aliqua, sed in simplicitate puri cordis agere cupio, quia offensam Divinitatis incurrere formido.

‘For God has judged, because you do not remember the things which you of your own accord promised’. While they were saying these things, the king said: ‘The promise which I hold established concerning my nephew King Childebert, I do not omit. For it is not fitting to scandalize him, if I receive his cousin, the son of my brother, from the holy laver, for no Christian ought to abnegate this petition. And this, as God most manifestly knows, I desire to do not by any cunning, but in the simplicity of a pure heart, because I fear to incur the offense of the Divinity.’

Non est enim humilitas genti nostrae, si hic a me excipiatur. Si enim domini proprios famulos de sacro fonte suscipiunt, cur et mihi non liceat propinquum parentem excipere ac filium facere per baptismi gratiam spiritalem? Abscedite nunc et nuntiate domino vestro: ìPactionem, quam tecum pepigi, custodire cupio inlibatam; quam si tuae conditionis noxa non obmiserit, a me prorsus omitti non queit"'. Et haec dicens, legatis discedentibus, rex accedens ad lavacrum sanctum, obtulit puerum ad baptizandum.

For it is no humiliation to our nation if he be received by me here. For if masters receive their own servants from the sacred font, why should it not be permitted to me also to receive a near kinsman and make him a son through the spiritual grace of baptism? Withdraw now and announce to your lord: ìThe paction which I have struck with you I desire to keep inviolate; which, if he does not neglect it through the fault of your condition, cannot at all be omitted by me"'. And saying these things, with the envoys departing, the king, approaching the holy laver, presented the boy for baptism.

Quem excipiens, Chlotharium vocitari voluit, dicens: 'Crescat puer et huius sit nominis exsecutur ac tale potentia polleat, sicut ille quondam, cuius nomen indeptus est'. Quod misterium celebratum, invitatum ad epulum parvolum multis muneribus honoravit. Similiter et rex ab eodem invitatus, plerisque donis refertus abscessit et ad Cavillonensim urbem redire statuit.

Whom receiving, he wished him to be called Chlothar, saying: 'Let the boy grow and be the executor of this name, and let him abound in such potency, just as that one once, whose name he has obtained.' This mystery having been celebrated, the little one, invited to the banquet, he honored with many gifts. Likewise also the king, invited by the same, departed laden with many gifts and decided to return to the Cavillonensian city.

29. De conversione ac mirabilibus vel obito beati Aridi.

29. On the conversion and wonders, or the obit, of the blessed Aridius.

Incipiunt de virtutibus vel de transitu Aredii abbate , qui hoc anno terras relinquens, vocante Domino, migravit ad caelum. Lemovicinae urbis incola fuit, non mediocribus regiones suae ortus parentibus, sed valde ingenuis. Hic Theodoberto regi traditus, aulicis palatinis adiungitur.

Here begin concerning the virtues and the passing of Aredius the abbot , who, leaving the earth this year, at the Lord’s call, migrated to heaven. He was an inhabitant of the Lemovician city, born of parents of his own region, not mediocre but very well-born. Handed over to King Theodobert, he is joined to the palatine courtiers.

Erat enim tunc temporis apud urbem Trivericam vir eximiae sanctitatis Nicetius episcopus, non solum in praedicatione admirabilis facundiae, verum etiam in operibus bonis ac mirabilibus celeberrimus habebatur in plebe. Qui intuens puerum in regis palatio, nescio quid in vultu eius cernens divinum, praecepit ei se sequi. At ille, relicto regis palatio, secutus est eum.

For at that time there was near the city of Trier a man of exceptional sanctity, Bishop Nicetius, who was held among the people as most celebrated not only in preaching, of admirable eloquence, but also in good and wondrous works. Looking upon a boy in the king’s palace, and discerning in his face I-know-not-what divine thing, he commanded him to follow him. And he, leaving the king’s palace, followed him.

Cumque ingressi in cellulam, de his quae ad Deum pertinent confabularentur, expetiit adulescens a beato sacerdote se corrigi, ab eo edoceri, ab eo inbui ac in divinis voluminibus ab eodem exerceri. Cumque in huius studii flagrantia cum antestete memorato degeret, tonsorato iam capite, quadam die, psallentibus clericis in eclesia, discendit columba e camera, quae leviter volitans circa eum, resedit super caput eius, illud indicans, ut opinor, eum Spiritus sancti gratia iam repletum. Quam cum ille non sine pudore conaretur abegere, haec paululum circumvolans, iterum super capud eius aut super scapulam resedebat; quae non modo ibi, sed etiam, cum in cellulam episcopi ingrederetur, iugiter comitabatur cum eo. Quod per dies plurimos factum non sine admirationem episcopus intendebat.

And when they had entered the little cell and were confabulating about the things that pertain to God, the adolescent begged of the blessed priest to be corrected, to be taught by him, to be imbued by him, and by the same to be exercised in the divine volumes. And while he was living in the ardor of this study with the aforementioned prelate, his head now tonsured, on a certain day, while the clerics were psalming in the church, a dove descended from the chamber, which, lightly flitting about him, settled upon his head, indicating this, as I suppose, that he was already filled with the grace of the Holy Spirit. And when he, not without modest shame, tried to drive it away, it, circling a little, again would settle upon his head or upon his shoulder; and not only there, but even when he would enter the bishop’s little cell, it continually accompanied him. This, having been done through many days, the bishop observed not without admiration.

Exinde vir Dei, Spiritu, ut diximus, sancto repletus, ad patriam, genitore ac germano defunctis, regreditur, consolaturus Pelagiam genitricem, quae nullum parentem praeter hanc sobolem spectabat. Deinde cum ieiuniis atque orationibus vacabat, deprecatur eam, ut omnis cura domus, id est sive correctio familiae sive exercitio agrorum sive cultus vinearum, ad eam aspiceret, ne huic viro aliquod accideret inpedimentum, quo ab oratione cessaret, unum sibi tantum privilegium vindicans, ut ad ecclesias aedificandas ipse praeesset. Quid plura?

Thence the man of God, filled with the Holy Spirit, as we have said, returns to his fatherland, his begetter and his own brother having died, to console Pelagia his genitrix, who looked to no parent other than this offspring. Then, as he devoted himself to fastings and prayers, he beseeches her that the whole care of the house—namely whether the correction of the household, or the working of the fields, or the cultivation of the vineyards—should fall to her, lest any impediment happen to this man whereby he would cease from prayer, claiming for himself only one privilege: that he himself should preside over the churches to be built. What more?

Construxit templa Dei in honore sanctorum, expediitque eorum pignera ac ex familia propria tonsoratos instituit monachos cenobiumque fundavit, in quo non modo Cassiani, verum etiam Basilii vel reliquorum abbatum, qui monasterialem vitam instituerunt, celebrantur regulae, beata muliere victum atque vestitum singulis ministrante. Nec minus haec tamen inpedita hoc onere in Dei laudibus perstrepebat, sed assidue, etsi quiddam operis exerceret, semper orationem Domino, tanquam odorem incensi acceptabilis offerebat. Interea ad sanctum Aredium coeperunt infirmi confluere, quos, manus singulis cum crucis vexillo inponens, sanitati reddebat.

He constructed temples of God in honor of the saints, and he procured their relics, and from his own household he established the tonsured as monks and founded a coenobium, in which not only the rules of Cassian, but also of Basil and of the remaining abbots who instituted the monasterial life, are observed, the blessed woman supplying to each food and clothing. Nor, however, was she, hindered by this burden, any the less resounding in the praises of God; but continually, even if she was exercising some work, she was always offering prayer to the Lord, as the odor of incense acceptable. Meanwhile the sick began to flock to Saint Aredius, whom, laying hands upon each with the standard of the cross, he restored to health.

Quorum si singillatim nomina scribere velim, nec numerum percurrere valeo nec vocabula memorare; unum tantum novi, quod quicumque ad eum aeger advenit sospes abscessit. De maioribus quoque miraculis parva proponimus. Iter quodam tempore cum genetrice dum ageret et sancti Iuliam martyris ad basilicam properaret, venerunt vespere in quodam loco.

If I should wish to write their names one by one, I am able neither to run through the number nor to recall the names; only one thing I know, that whoever came to him sick went away sound. Of greater miracles too we put forward small things. Once, while he was making a journey with his mother and was hastening to the basilica of Saint Julia the martyr, they came in the evening to a certain place.

Erat autem locus ille aridus et absque fluentis currentibus infecundus. Dixitque ad eum mater eius: 'Fili, aquam non habemus, et qualiter hic nocte praesenti quiescere possumus?' At ille prostratus in oratione, diutissime preces fudit ad Dominum et, erigens se, defixit virgam in terram, quam manu gerebat, eamque cum bis aut tertio in giro vertisset, ad se laetus extraxit; moxque unda aquae secuta est tam valida, ut non solum ipsis de praesenti, sed etiam pecoribus affatim deinceps pocula ministraret. Nuperrimo autem tempore iter carpens, nimbos ad eum pluviae advenire coepit; quem ille cernens, paululum super equum, quem sedebat, caput inclinans, manus extendit ad Dominum.

Erat however that place arid and, lacking flowing currents, infecund. And his mother said to him: 'Son, we do not have water, and how can we rest here on this present night?' But he, prostrate in prayer, for a very long time poured forth prayers to the Lord and, raising himself, fixed the rod in the earth which he was bearing in his hand, and when he had turned it in a circle twice or a third time, he joyfully drew it out to himself; and soon a stream of water followed so strong that it furnished in abundance draughts not only for themselves for the present, but also thereafter for the flocks. But most recently, as he was taking a journey, rain-clouds began to come upon him; perceiving this, he, bowing his head a little over the horse on which he was sitting, stretched out his hands to the Lord.

Consummata oratione, divisa est nubis in duabus partibus, ac in circuitu eorum immanis descendit pluvia; super eos tamen nulla, si dici fas est, stillicidii gutta descendit. Wistrimundi quoque cognomento Tattonis civis Turonici dentes gravem inferebant dolorem, ex quo etiam maxilla intumuerat. Quod cum beato viro questus fuisset, manum super locum doloris inposuit, statimque dolor fugatus nusquam deinceps ad iniuriam hominis excitatus est.

With the prayer consummated, the cloud was divided into two parts, and an immense rain descended in their circuit; upon them, however, not, if it be licit to say, a single drop of dripping fell. The teeth, too, of Wistrimund—by the cognomen Tatto— a citizen of Tours, were inflicting a grave pain, from which even the jaw had swollen. When he had complained of this to the blessed man, he laid his hand upon the place of the pain, and straightway the pain, put to flight, was thereafter nowhere stirred up to the man’s harm.

Haec ipse qui passus est rettulit. De his vero signis, quae per virtutem sancti Iuliam martyris Martinique confessoris beati in eius manibus Dominus operatus est, pleraque in libris Miraculorum, sicut ipse effatus est, scripsimus. Post has vero et multas alias virtutes, quas, Christo cooperante, complevit, advenit Turonus post festivitatem sancti Martini, ibique paululum commoratus, dixit nobis, se haud longaevo tempore adhuc in hoc mundo retineri aut certe velocius dissolvi; et vale dicens, abscessit, gratias agens Deo, quod, priusquam obiret, sepulchrum beati antistitis osculare promeruit.

These things he himself, who suffered them, related. But concerning these signs, which through the virtue of Saint Julian the martyr and of blessed Martin the confessor the Lord wrought in his hands, we have written most in the Books of Miracles, just as he himself declared. After these indeed and many other virtues, which, with Christ cooperating, he accomplished, he came to Tours after the festivity of Saint Martin, and there, having tarried a little, he said to us that he would not be retained in this world for a long time yet, or surely would more swiftly be dissolved; and saying farewell, he withdrew, giving thanks to God, because, before he died, he merited to kiss the sepulcher of the blessed prelate.

Cumque ad cellulam suam accessisset, testamento condito, ordinatis omnibus ac sancto Martino Hilarioque antistitibus heredibus institutis, aegrotare coepit ac desentiriae morbo gravari. Sexta quoque aegrotationis eius die mulier, quae ab spiritu inmundo saepius vexata a sancto emundari non poterat, ligatis per se a tergo manibus, clamare coepit ac dicere: 'Currite cives, exsilite populi, exite obviam martyribus confessoribusque, qui ad excessum beati Aredii conveniunt. Ecce!

And when he had come to his cell, with a testament drawn up, everything arranged, and Saint Martin and Hilary, bishops, instituted as heirs, he began to be ill and to be weighed down by the disease of dysentery. On the sixth day, moreover, of his sickness, a woman who, often vexed by an unclean spirit, could not be cleansed by the saint, with her hands bound behind her of themselves, began to cry out and say: 'Run, citizens, leap forth, peoples, go out to meet the martyrs and confessors, who are gathering for the passing of the blessed Aredius. Behold!

adest Iulianus a Brivate, Privatus ex Mimate, Martinus a Turonus Martialisque ab urbe propria. Adest et Saturninus a Tholosa, Dionisius ab urbe Parisiaca, nonnulli et alii, quos caelum retinet, quos vos ut confessores et Dei martyres adoratis'. Haec cum in exordio noctis clamare coepisset, a domino suo revincta est; sed nequaquam potuit continere. Quae rumpens vincula, ad monasterium cum his vocibus properare coepit; moxque beatus vir spiritum tradidit, non sine testimonio veritatis, quod sit susceptus ab angelis.

'Julian is present from Brivate, Privatus from Mimat, Martin from Tours and Martial from his own city. There is also present Saturninus from Toulouse, Dionysius from the Parisian city, and some others as well, whom heaven holds, whom you adore as confessors and martyrs of God.' When she had begun to cry these things at the exordium of the night, she was bound by her master; but by no means could she be restrained. Breaking her bonds, she began to hasten to the monastery with these cries; and soon the blessed man handed over the spirit, not without a testimony of truth, that he was received by angels.

Mulierem quoque in exequiis suis cum alia muliere nequitiori spiritu vexata, ut est sepulchro tectus, a nequitia infesti daemonis emundavit. Et credo, ob hoc Dei nutu easdem in corpore positus non potuit emundare, ut exequiae illius hac virtute glorificarentur. Post celebrato vero funere mulier quaedam rictu patulo sine vocis officio ad eius accessit tumulum, quod osculis delibato, elocutionis meruit recipere beneficium.

He also, at his own exequies, cleansed a woman, together with another woman vexed by a more wicked spirit, as he was covered by the sepulcher, from the iniquity of the hostile demon. And I believe that, by the nod of God, while positioned in the body he could not cleanse these same women, so that his exequies might be glorified by this virtue. After the funeral had indeed been celebrated, a certain woman, with mouth agape and without the office of voice, approached his tomb, which, having been touched with kisses, she merited to receive the benefit of elocution.

30. De temperie anni praesentis.

30. On the temperateness of the present year.

Hoc anno mense secundo tam in Turonico quam in Namnetico gravis populum lues adtrivit, ita ut modico quisque aegrotus capitis dolore pulsatus animam funderet. Sed factae rogationes cum grandi abstinentia et ieiunio, sociatis etiam elemosinis, averso divini furoris impetu mitigatum est. Apud Lemovicinam vero urbem ob dominici diei iniuriam, pro id quod in eo operam publicam exercerent, plerique igne caelesti consumpti sunt.

In this year, in the second month, both in the Turonian and in the Namnetian region a severe plague wore down the people, such that anyone sick, struck by a slight pain of the head, would pour out his life. But rogations, with great abstinence and fasting, alms likewise associated, having turned aside the onrush of divine fury, mitigated it. At the city of Limoges, however, on account of an injury to the Lord’s Day—because they were performing public work on it—very many were consumed by heavenly fire.

Sanctus enim est hic dies, qui in principio lucem conditam primus vidit ac dominicae resurrectionis testis factus emicuit, ideoque omni fide a christianis observari debet, ne fiat in eo omne opus publicum. In Turonico vero nonnulli ab hoc igne, sed non die dominico, sunt adusti. Siccitas inmensa fuit, quae omne pabulum herbarum avertit; unde factum est, ut gravis morbus in pecoribus ac iumentis invalescens parum, unde sumeretur origo, relinqueret, sicut Abbacuc propheta vaticinatus est: Deficient ab esca oves, et non erunt in praesepibus boves.

For holy is this day, which in the beginning first saw the created light and, having been made a witness of the Lord’s resurrection, shone forth; and therefore it ought to be observed by Christians with all faith, lest any public work be done on it. But in the Turonian region some were seared by this fire, though not on the Lord’s day. There was an immense drought, which turned away all fodder of grasses; whence it came to pass that a grave disease, gaining strength among flocks and beasts of burden, left little seed-stock to draw from, as the prophet Habakkuk prophesied: Sheep will be lacking in food, and there will not be oxen in the stalls.

Non modo enim in domesticis, verum etiam in ipsis ferarum inmitium generibus haec lues crassata est. Nam per saltus silvarum multitudo cervorum vel reliquorum animantium prostrata per invia nancta est. Foenum ab infusione pluviarum et inundatione amnium periit, segetes exiguae, vineae vero profusae fuerunt; quercorum fructus ostensi effectum non obtinuerunt.

For not only among domesticated creatures, but even among the very kinds of fierce wild beasts this pestilence grew thick. For through the forest glades a multitude of stags and of the remaining living creatures was found prostrated across trackless places. The hay perished by the infusion of rains and the inundation of rivers, the crops were exiguous, the vineyards indeed were profuse; the fruits of the oaks, though displayed, did not obtain their effect.

31. Recapitulatio de episcopis Toronicis.

31. Recapitulation concerning the bishops of Tours.

In Christi nomine incipit. De episcopis Turonicis licet in superioribus libris quaedam scripsisse visus sim, tamen propter ordinationem eorum et supputationem, quo tempore primum praedicator ad Turonicam accessit urbem, reciprocari placuit.

In the name of Christ it begins. Although in the preceding books I may seem to have written certain things about the bishops of Tours, nevertheless, on account of their ordination and the supputation of the time at which the first preacher came to the city of Tours, it has seemed good to return.

I. Catianus episcopus anno imperii Decii primo a Romanae sedis papa transmissus est. In qua urbe multitudo paganorum in idolatriis dedita commorabatur, de quibus nonnullos praedicatione sua converti fecit ad Dominum. Sed interdum occulebat se ob inpugnationem potentum, eo quod saepius eum iniuriis et contumeliis, cum reppererant, adfecissent, ac per criptas et latibula cum paucis christianis, ut diximus, per eodem conversis mysterium sollempnitatis diei dominici clanculo caelebrabat.

1. Bishop Catianus, in the first year of the reign of Decius, was dispatched by the pope of the Roman See. In which city a multitude of pagans, given over to idolatries, was dwelling, of whom he made some, by his preaching, to be converted to the Lord. But at times he would hide himself on account of the assault of the powerful, because they had often, when they found him, afflicted him with injuries and contumelies; and through crypts and hiding-places, with a few Christians—converted by this same man, as we have said—he secretly celebrated the mystery of the solemnity of the Lord’s day.

Erat autem valde religiosus et timens Deum et, nisi fuisset talis, non utique domus, parentes et patriam ob dominici amoris diligentiam reliquisset. In hac urbe sub tali condicione perpensius, ut ferunt, annos [quinquaginta] commoratus, obiit in pace et sepultus est in ipsius vici cimiterio, qui erat christianorum; et cessavit episcopatum XXXVII annis.

He was moreover very religious and God-fearing, and, had he not been such, surely he would not have left home, parents, and fatherland on account of the zeal of love for the Lord. In this city, under such a condition, more carefully, as they relate, having sojourned for [fifty] years, he died in peace and was buried in the cemetery of that very village, which was of the Christians; and the episcopate ceased for 37 years.

II. anno imperii Constantis primo Litorius ordinatur episcopus. Fuit autem ex civibus Turonicis, et hic valde religiosus. Hic aedificavit ecclesiam primam infra urbem Turonicam, cum iam multi christiani essent; primaque ab eo ex domo cuiusdam senatoris basilica facta est.

2. in the first year of the reign of Constans, Litorius is ordained bishop. He was, moreover, from among the citizens of Tours, and he was very religious. He built the first church within the city of Tours, since already many Christians existed; and the first basilica was made by him from the house of a certain senator.

Huius tempore sanctus Martinus in Galliis praedicare exorsus est. Sedit autem annis XXXIII et obiit in pace; sepultusque est in suprascripta basilica, quae hodieque eius nomine vocitatur.

In his time Saint Martin began to preach in the Gauls. He sat, moreover, for 33 years and died in peace; and he was buried in the above-written basilica, which even today is called by his name.

III. sanctus Martinus anno VIII. Valentis et Valentiniani episcopus ordinatur.

3. Saint Martin is ordained bishop in the 8th year of Valens and Valentinian.

Fuit autem de regione Pannoniae, civitate Sabariae. Qui ob amorem Dei apud urbem Mediolanensem Italiae primo monasterium constituit; sed ab haereticis, eo quod sanctam Trinitatem intrepidus praedicaret, virgis caesus atque expulsus de Italia, in Galliis accessit. Multos paganorum converti fecit, templa eorum statuasque confregit, fecitque multa signa in populos, ita ut ante episcopatum duos suscitaret mortuos, post episcopatum autem unum tantummodo suscitavit.

He was from the region of Pannonia, from the city of Sabaria. For the love of God he first established a monastery at the city of Milan in Italy; but by heretics—because he intrepidly preached the Holy Trinity—having been beaten with rods and expelled from Italy, he came into Gaul. He caused many of the pagans to be converted, broke their temples and statues, and made many signs among the peoples, such that before the episcopate he raised two dead men, but after the episcopate he raised only one.

Hic transtulit corpus beati Catiani sepelivitque eum iuxta sepulchrum sancti Litorii in illa nominis sui praefata basilica. Hic prohibuit Maximum, ne gladium in Hispania ad interficiendos destinaret haereticos, quibus sufficere statuit, quod a catholicorum ecclesiis erant vel communione remoti. Consummato ergo praesentis vitae cursu, obiit apud Condatensim vicum urbis suae anno LXXXI.

He translated the body of the blessed Catianus and buried him beside the sepulchre of Saint Litorius in that aforesaid basilica of his own name. He forbade Maximus to direct the sword in Spain for the killing of heretics, for whom he decided it was sufficient that they were removed from the churches of the Catholics or from communion. Therefore, the course of this present life being consummated, he died at the Condatensian village of his city in the year 81.

aetatis. De quo vico navigio sublatus, Turonus est sepultus in loco, quo nunc adoratur sepulchrum eius. De cuius vita tres a Severo Sulpicio libros conscriptos legimus.

of age. From which village, taken up by ship, he was buried at Tours, in the place where now his sepulcher is venerated. Of whose life we read three books written by Sulpicius Severus.

Sed et praesenti tempore multis se virtutibus declarat. In monasterio vero qui nunc Maior dicitur basilicam in honore sanctorum apostolorum Petri et Pauli aedificavit. In vicis quoque, id est Alingaviensi, Solonacensi, Ambaciensi, Cisomagensi, Tornomagensi, Condatensi, destructis delubris baptizatisque gentilibus, ecclesias aedificavit.

But even at the present time he declares himself by many virtues. In the monastery, indeed, which is now called Maior, he built a basilica in honor of the holy apostles Peter and Paul. In the vici also, that is, Alingaviensis, Solonacensis, Ambaciensis, Cisomagensis, Tornomagensis, Condatensis, with the shrines destroyed and the gentiles baptized, he built churches.

Sedit autem annis XXVI, menses IIII, dies XVII, et cessavit episcopatum dies XX.

He sat, moreover, for 26 years, 4 months, 17 days, and the episcopate ceased for 20 days.

IIII. Brictius ordinatur episcopus anno Archadii et Honori secundo, cum pariter regnarent. Fuit autem civis Turonicus.

4. Brictius is ordained bishop in the second year of Arcadius and Honorius, when they were reigning together. He was, moreover, a citizen of Tours.

Cui XXXIII. episcopatus anno crimen adulterii est inpactum a civibus Turonicis, expulsumque eum, Iustinianum episcopum ordinaverunt. Brictius vero ad papam Urbis dirigit.

In the 33rd year of his episcopate a charge of adultery was imputed to him by the citizens of Tours, and, having expelled him, they ordained Iustinianus bishop. But Brictius made his way to the pope of the City.

Iustinianus autem post eum abiens, apud urbem Vercellensim obiit. Turonici iterum malignantes, Armentium statuerunt. Brictius vero septem apud papam Urbis annis degens, idoneus inventus a crimine, ad urbem suam redire iussus est.

But Justinian, departing after him, died at the city of Vercelli. The men of Tours, maligning again, set up Armentius. But Brictius, spending seven years with the pope of the City, having been found free from the charge, was ordered to return to his city.

Hic aedificavit basilicam parvulam super corpus beati Martini, in qua et ipse sepultus est. Cumque portam ingrederetur, Armentius per aliam portam mortuus efferebatur; quo sepulto, cathedram suam recepit. Hunc ferunt instituisse ecclesias per vicos, id est Calatonno, Bricca, Rotomago, Briotreide, Cainone.

He built a little basilica over the body of blessed Martin, in which he himself too was buried. And when he was entering the gate, Armentius, dead, was being carried out through another gate; when he had been buried, he recovered his cathedra. They say that he instituted churches through the vici, that is, at Calatonno, Bricca, Rotomago, Briotreide, Cainone.

Fueruntque omnes anni episcopatus eius XLVII, obiitque et sepultus est in basilicam, quam super sanctum Martinum aedificavit.

And all the years of his episcopate were 47, and he died and was buried in the basilica which he built over Saint Martin.

V. Eustochius ordinatur episcopus, vir sanctus et timens Deum, ex genere senatorio. Hunc ferunt instituisse ecclesias per vicos Brixis, Iciodoro, Lucas, Dolus. Aedificavit etiam ecclesiam infra muros civitatis, in qua reliquias sanctorum Gervasi et Protasi martyris condidit, quae sancto Martino de Italia sunt delatae, sicut sanctus Paulinus in epistola sua meminit.

5. Eustochius is ordained bishop, a holy man and fearing God, of senatorial stock. They report him to have instituted churches through the villages Brixis, Iciodorus, Lucas, Dolus. He also built a church within the walls of the city, in which he enshrined the relics of the holy martyrs Gervasius and Protasius, which were conveyed to Saint Martin from Italy, as Saint Paulinus mentions in his letter.

Sedit autem annos XVII et sepultus est in basilica, quam Brictius episcopus super sanctum Martinum struxerat.

He sat, moreover, for 17 years, and was buried in the basilica which Bishop Brictius had built over Saint Martin.

VI. ordinatur Perpetuus, de genere et ipse, ut aiunt, senatorio et propinquus decessoris sui, dives valde et per multas civitates habens possessiones. Hic, submota basilica, quam prius Brictius episcopus aedificaverat super sanctum Martinum, aedificavit aliam ampliorem miro opere, in cuius absida beatum corpus ipsius venerabilis sancti transtulit. Hic instituit ieiunia vigiliasque, qualiter per circulum anni observarentur, quod hodieque apud nos tenetur scriptum, quorum ordo hic est: De ieiuniis.

6. Perpetuus is ordained, himself also, as they say, of senatorial stock and a kinsman of his predecessor, very rich and holding possessions through many cities. He, with the basilica removed which previously Brictius the bishop had built over Saint Martin, built another more ample with wondrous workmanship, into whose apse he transferred the blessed body of that venerable saint himself. He instituted fasts and vigils, how through the circle of the year they were to be observed, which even today among us is held in writing, whose order is as follows: On the fasts.

Post quinquagesimum quarta, sexta feria usque natale sancti Iohannis. De Kalendis Septembris usque Kalendas Octobris bina in septimana ieiunia. De Kalendis Octobris usque depositionem domni Martini bina in septimana ieiunia.

After Pentecost, on the fourth and sixth feria (Wednesday and Friday) up to the natal day of Saint John. From the Kalends of September up to the Kalends of October, two fasts per week. From the Kalends of October up to the deposition of lord Martin, two fasts per week.

De depositione domni Martini usque natale Domini terna in septimana ieiunia. De natale sancti Hilarii usque medio Februario bina in septimana ieiunia. De vigiliis.

From the deposition of lord Martin up to the Nativity of the Lord, three fasts in the week. From the feast of Saint Hilary up to mid-February, two fasts in the week. On the vigils.

Natale Domini in ecclesia. Epiphania in ecclesia. Natale sancti Iohannis ad basilicam domni Martini.

The Nativity of the Lord in the church. The Epiphany in the church. The Nativity of saint John at the basilica of lord Martin.

Natale sancti Petri episcopatus ad ipsius basilicam. Sexto Kalendas Aprilis resurrectio domini nostri Iesu Christi ad basilicam domni Martini. Pascha in ecclesia.

The feast of Saint Peter’s episcopate at his own basilica. On March 27 the Resurrection of our Lord Jesus Christ at the basilica of lord Martin. Easter in the church.

Die ascensionis in basilica domni Martini. Die quinquagesimo in ecclesia. Passio sancti Iohannis ad basilicam in baptisterio.

On the day of the Ascension at the basilica of lord Martin. On the fiftieth day in the church. The Passion of Saint John at the basilica, in the baptistery.

Natale sanctorum apostolorum Petri et Pauli ad ipsorum basilicam. Natale sancti Martini ad eius basilicam. Natale sancti Simphoriani ad basilicam domni Martini.

Natal Day of the holy apostles Peter and Paul at their basilica. Natal Day of Saint Martin at his basilica. Natal Day of Saint Symphorian at the basilica of lord Martin.

Natale sancti Litorii ad eius basilicam. Item natale sancti Martini ad eius basilicam. Natale sancti Brictii ad domni Martini basilicam.

The feast of Saint Litorius at his basilica. Likewise the feast of Saint Martin at his basilica. The feast of Saint Brictius at the basilica of lord Martin.

Natale sancti Hilarii ad domni Martini basilicam. Hic aedificavit basilicam sancti Petri, in qua cameram basilicae prioris posuit, quae usque nostris temporibus perseverat. Basilicam quoque sancti Laurenti monte Laudiaco ipse construxit.

Feast-day of Saint Hilary at lord Martin’s basilica. He built the basilica of Saint Peter, in which he placed the vault of the prior basilica, which persists up to our times. He himself also constructed the basilica of Saint Lawrence on Mount Laudiacus.

Huius tempore aedificatae sunt ecclesiae in vicis, id est Evina, Mediconno, Berrao, Balatedine, Vernao. Condiditque testamentum et deputavit per singulas civitates quod possedebat, in eis ipsis scilicet ecclesiis, non modicam et Turonicae tribuens facultatem. Sedit autem annos XXX et sepultus est in basilica sancti Martini.

In his time churches were built in the villages, that is, at Evina, Mediconno, Berrao, Balatedine, Vernao. And he drew up a testament and assigned through each of the cities what he possessed—namely in those very churches—granting no small endowment, and to Tours likewise. Moreover, he sat for 30 years and was buried in the basilica of Saint Martin.

VII. vero Volusianus ordinatur episcopus, ex genere senatorio, vir sanctus et valde dives, propinquus et ipse Perpetui episcopi decessoris sui. Huius tempore iam Chlodovechus regnabat in aliquibus urbibus in Galliis.

7. indeed Volusianus is ordained bishop, of senatorial rank, a holy man and very wealthy, himself also a kinsman of Bishop Perpetuus, his predecessor. In his time already Chlodovechus was reigning in some cities in Gaul.

Et ob hanc causam hic pontifex suspectus habitus a Gothis, quod se Francorum dicionibus subdere vellit, apud urbem Tholosam exilio condempnatus, in eo obiit. Huius tempore vicus Mantolomaus aedificatus est et basilica sancti Iohannis ad Maiorem monasterium. Sedit autem annos VII, menses II.

And for this cause this pontiff, held suspect by the Goths, because he wished to subject himself to the dominions of the Franks, at the city of Toulouse was condemned to exile, and in it he died. In his time the village Mantolomaus was built, and the basilica of Saint John at the Maior Monastery. He sat, moreover, 7 years, 2 months.

VIII. Virus ordinatur episcopus. Et ipse pro memoratae causae zelo suspectus habitus a Gothis, in exilio deductus vitam finivit.

8. Virus is ordained bishop. And he likewise, for zeal for the aforementioned cause, being held as suspect by the Goths, led into exile, finished his life.

Facultates suas ecclesiis et bene meritis dereliquit. Sedit autem annos XI, dies VIII. VIIII.

He left his properties to the churches and to the well-deserving. He sat, moreover, for 11 years, 8 days. 9.

Licinius, civis Andecavus, qui ob amorem Dei in Oriente abiit sanctaque loca revisit. Exinde digressus, in possessione sua monasterium collocavit infra terminum Andecavum, et postea abbatis officium monasterio, ubi sanctus Venantius abba sepultus est, functus, ad episcopatum eligitur. Huius tempore Chlodovechus rex victor de caede Gothorum Turonus rediit.

Licinius, a citizen of Angers, who for the love of God went to the Orient and revisited the holy places. Thence departing, he established a monastery on his own possession within the boundary of Angers; and afterward, having performed the office of abbot at the monastery where Saint Venantius, abbot, was buried, he was chosen to the episcopate. In his time King Clovis returned to Tours, a victor from the slaughter of the Goths.

Sedit autem annos XII, menses II, dies XXV et sepultus est in basilica sancti Martini.

He sat, moreover, for 12 years, 2 months, 25 days, and was buried in the basilica of Saint Martin.

Decimo loco Theodorus et Proculus, iubente beata Chrodielde regina, subrogantur, eo quod de Burgundia iam episcopi ordinati ipsam secuti fuissent et ab hostilitate de urbibus suis expulsi fuerant. Erant autem ambo senes valde; rexeruntque ecclesiam Turonicam simul annis duobus et sepulti sunt in basilica sancti Martini.

In the tenth place Theodore and Proculus, by order of the blessed Queen Chrodielde, were appointed, because, being bishops already ordained from Burgundy, they had followed her and had been expelled by hostility from their cities. Moreover, both were very aged; and they ruled the church of Tours together for two years and were buried in the basilica of Saint Martin.

XI. Dinifius episcopus, et ipse ex Burgundia veniens. Qui per electionem praefatae reginae ad episcopatum accessit; cui aliquid de fisci dicionibus est largita, deditque ei potestatem faciendi de his rebus quae voluisset. Qui maxime ecclesiae suae quod fuit melius dereliquit; largitus est etiam quiddam et bene meritis.

11. Dinifius, bishop, he himself coming from Burgundy. Who, by the election of the aforesaid queen, acceded to the episcopate; to whom she bestowed something from the dominions of the fisc, and gave him the power of doing with these things what he wished. He left, for the most part, to his own church whatever was better; he also bestowed something upon those who had well deserved.

Sedit autem menses X et sepultus est in basilica sancti Martini.

He sat, moreover, for 10 months and was interred in the basilica of Saint Martin.

XII. Ommatius de senatoribus civibusque Arvernis, valde dives in praediis. Qui, condito testamento, per ecclesias urbium, in quibus possedebat, facultates suas distribuit.

12. Ommatius, of the senators and citizens of the Arverni, very wealthy in landed estates. He, after drawing up a testament, distributed his assets through the churches of the cities in which he held property.

Ipse exaltavit ecclesiam infra muros urbis Turonicae sanctorum Gervasi atque Protasi reliquiis consecratam, quae muro coniuncta est. Hic coepit aedificare basilicam sanctae Mariae infra muros urbis, quam inperfectam reliquit. Sedit autem annos IIII, menses V; obiitque et sepultus est in basilica sancti Martini.

He himself exalted the church within the walls of the city of Tours, consecrated with the relics of the saints Gervasius and Protasius, which is conjoined to the wall. Here he began to build the basilica of Saint Mary within the walls of the city, which he left unfinished. He sat, moreover, for 4 years, 5 months; and he died and was buried in the basilica of Saint Martin.

XIII. Leo ex abbate basilicae sancti Martini ordinatur episcopus. Fuit autem faber lignarius, faciens etiam turres olocriso tectas, ex quibus quaedam apud nos retinentur.

13. Leo, from abbot of the basilica of Saint Martin, is ordained bishop. He was, moreover, a carpenter, even making towers covered with all-gold (holochryse), of which some are retained among us.

In aliis etiam operibus eligans fuit. Sedit autem menses VI et sepultus est in basilica sancti Martini.

In other works also he was elegant. But he sat for 6 months and was buried in the basilica of Saint Martin.

XIIII. Francilio ex senatoribus ordinatur episcopus, civis Pictavus, habens coniugem Claram nomine, sed filios non habens. Fueruntque ambo divites valde in agris, quos maxime sancti Martini basilicae contulerunt, reliqueruntque quaedam et proximis suis.

14. Francilio, from among the senators, is ordained bishop, a citizen of Poitiers, having a wife by the name of Clara, but not having children. And both were very wealthy in estates, which they for the most part conferred upon the Basilica of Saint Martin, and they also left certain things to their own relatives.

Sedit autem annos II, menses VI; obiitque et sepultus est in basilica sancti Martini.

He sat, moreover, for 2 years, 6 months; and he died and was buried in the basilica of Saint Martin.

XV. Iniuriosus, civis Turonicus, de inferioribus quidem populi, ingenuus tamen. Huius tempore Chrodieldis regina transiit. Hic peraedificavit ecclesiam sanctae Mariae infra muros urbis Turonicae.

15. Iniuriosus, a citizen of Tours, indeed from the lower ranks of the people, yet freeborn. In his time Queen Chrodieldis passed through. He re‑edified the church of Saint Mary within the walls of the city of Tours.

Huius tempore et basilica sancti Germani aedificata est. Vici etiam Noviliacus et Luciliacus fundati sunt. Hic instituit tertiam et sextam in ecclesia dici, quod modo in Dei nomine perseverat.

In his time also the basilica of Saint Germanus was built. The villages Noviliacus and Luciliacus were likewise founded. He instituted that Terce and Sext be said in the church, which now, in the name of God, perseveres.

Sedit autem annos XVI, menses XI, dies XXVI; obiitque et sepultus est in basilica sancti Martini.

He sat, moreover, for 16 years, 11 months, 26 days; and he died and was buried in the basilica of Saint Martin.

XVI. Baudinus ex referendario Chlothari regis ordinatur episcopus, habens et filios, multis aelymosinis praeditus. Aurum etiam, quod decessor eius reliquerat, amplius quam viginti milia soledos, pauperibus erogavit.

16. Baudinus, from being referendary of King Chlothar, is ordained bishop, having sons as well, endowed with many almsdeeds. The gold also, which his predecessor had left, more than twenty thousand solidi, he disbursed to the poor.

Huius tempore alter vicus Noviliacus aedificatus est. Hic instituit mensam canonicorum. Sedit autem annos V, menses X; obiitque et sepultus est in basilica sancti Martini.

In his time another vicus, Noviliacus, was constructed. He instituted the mensa of the canons. He sat, moreover, for 5 years, 10 months; and he died and was buried in the basilica of Saint Martin.

XVII. Guntharius ex abbate monasterii Sancti Venanti ordinatur episcopus, vir valde prudens, dum abbatis fungeretur officium, et saepius legationes inter reges Francorum faciens. Postquam autem episcopus ordinatus est, vino deditus, paene stolidus apparuit.

17. Guntharius, from abbot of the monastery of Saint Venantius, is ordained bishop, a man very prudent while he was discharging the office of abbot, and very often carrying out legations between the kings of the Franks. But after he was ordained bishop, given over to wine, he appeared almost stolid.

Quae res eum in tantum amentem faciebat, ut convivas, quos bene noverat, nequiret agnoscere; saepius tamen eos conviciis agebat et inproperiis. Sedit autem annos II, menses X, dies XXII. Obiit autem et sepultus est in basilica sancti Martini.

This made him so insane that he could not recognize the convives whom he knew well; yet he would quite often assail them with revilings and reproaches. He sat, moreover, for 2 years, 10 months, 22 days. He died, furthermore, and was buried in the basilica of Saint Martin.

Cessavitque episcopatum anno I.

And the episcopate was vacant for 1 year.

XVIII. Eufronius presbiter ordinatur episcopus, ex genere illo, quod superius senatores nuncupavimus, vir egregiae sanctitatis, ab ineunte aetate clericus. Huius tempore civitas Turonica cum omnibus ecclesiis magno incendio concremata est; de quibus ipse postea duas reparavit, tertiam seniorem relinquens desertam.

18. Euphronius, presbyter, is ordained bishop, from that lineage which above we have denominated “senators,” a man of outstanding sanctity, a cleric from his earliest age. In his time the city of Tours, with all its churches, was consumed by a great conflagration; of which he afterwards repaired two, leaving the third, the elder, deserted.

Postea vero basilica sancti Martini et ipsa incendio est adusta per Wiliacharium, cum ibi confugium pro Chramni quondam circumventione fecisset; quam postea idem pontifex texit stagno, opitulante rege Chlothario. Huius tempore basilica sancti Vincentio aedificata est. Tausiriaco, Cerate et Orbaniaco vicis ecclesiae aedificatae sunt.

Afterwards indeed the basilica of Saint Martin itself was scorched by a conflagration through Wiliacharius, when he had made there a refuge because of Chramn’s former encirclement; which afterwards the same pontiff roofed with lead, King Chlothar lending aid. In his time the basilica of Saint Vincent was built. In the villages of Tausiriacum, Ceratum, and Orbaniacum, churches were built.

Sedit autem annos XVII obiitque aetate septuagenaria et sepultus est in basilica sancti Martini. Cessavitque episcopatum dies XVIIII.

He sat, moreover, for 17 years and died at the age of seventy, and he was buried in the basilica of Saint Martin. And the episcopate ceased for 19 days.

Nonus decimus Gregorius ego indignus ecclesiam urbis Turonicae, in qua beatus Martinus vel ceteri sacerdotes Domini ad pontificatus officium consecrati sunt, ab incendio dissolutam dirutamque nanctus sum, quam reaedificatam in ampliori altiorique fastigio septimo decimo ordinationis meae anno dedicavi; in qua, sicut a longevis aevo presbiteris conperi, beatorum ibidem reliquiae Acaunensium ab antiquis fuerant collocatae. Ipsam etiam capsulam in thesauro basilicae sancti Martini repperi, in qua valde putredine erat pignus dissolutum, quod pro eorum religionis est virtute delatum. Ac dum vigiliae in eorum honore celebrarentur, libuit animo haec iterum, praeluciscente cereo, visitare.

I, Gregory the nineteenth, unworthy, found the church of the city of Tours, in which blessed Martin and the other priests of the Lord were consecrated to the office of the pontificate, undone by fire and thrown down; rebuilt on a broader and higher roofline, I dedicated it in the seventeenth year of my ordination; in which, as I learned from priests long in years, the relics of the blessed Acaunensians had formerly been placed by the ancients there. I also found in the treasury of the basilica of Saint Martin the very little casket, in which the pledge was much dissolved by decay, which had been brought by the virtue of their religion. And while vigils were being celebrated in their honor, it pleased my mind to visit these things again, with a wax candle shining before.

Quae dum a nobis attente rimantur, dicit aedis aedituus: 'Est hic', inquit, 'lapis opertorio tectus, in quo quid habeat, prorsus ignoro, sed nec praecessores ministros huius custodiae scire comperi. Deferam eum et scrutamini diligenter, quid contineat infra conclusum'. Quem delatum reseravi, fateor, et inveni in eum capsulam argenteam, in qua non modo beatae legionis testium, verum etiam multorum sanctorum tam martyrum quam confessorum reliquiae tenebantur. Nancti etiam sumus et alios lapides, ita ut hic erat concavos, in quibus sanctorum apostolorum cum reliquorum martyrum pignora tenebantur.

While these things are being carefully examined by us, the sacristan of the shrine says: 'There is here', he says, 'a stone covered with a covering, in which what it has I entirely do not know, nor have I found that the predecessors, the attendants of this custodianship, knew. I will bring it, and examine carefully what it contains within, shut up.' Which, when it had been brought, I unsealed, I confess, and I found in it a silver casket, in which were held not only the relics of the blessed legion of witnesses, but also of many saints, both martyrs and confessors. We also came upon other stones, hollowed out in the same way as this one was, in which were held the pledges of the holy apostles together with the rest of the martyrs.

Quod munus ego divinitus indultum admirans et gratias agens, celebratis vigiliis, dictis etiam missis, haec in ecclesia collocavi. In cellula sancti Martini ecclesiae ipsi contigua sanctorum Cosmae et Damiani martyrum reliquias posui. Basilicae sanctae parietes adustos incendio repperi, quos in illo nitore vel pingi vel exornari, ut prius fuerant, artificum nostrorum opere imperavi.

Marveling at this gift divinely granted and giving thanks, with the vigils celebrated and the masses also said, I placed these things in the church. In the little cell of Saint Martin contiguous to the church itself I set the relics of the holy martyrs Cosmas and Damian. I found the walls of the holy basilica adust by fire, which I ordered to be either painted or adorned with that luster, as they had been before, by the work of our artificers.

Baptisterium ad ipsam basilicam aedificare praecepi, in quo sancti Iohannis cum Sergii martyris reliquias posui; et in illo priore baptisterio sancti Benigni martyris pignora collocavi. In multis vero locis infra Turonicum terminum et ecclesias et oratoria dedicavi sanctorumque reliquiis inlustravi; quae memorare ex ordine prolixum censui. Decem libros Historiarum, septem Miraculorum, unum de Vita Patrum scripsi; in Psalterii tractatu librum unum commentatus sum; de Cursibus etiam ecclesiasticis unum librum condidi.

I ordered a baptistery to be built next to the basilica itself, in which I placed relics of Saint John together with the martyr Sergius; and in that earlier baptistery I set the relics of the martyr Saint Benignus. In many places indeed within the Turonian boundary I dedicated both churches and oratories and adorned them with relics of the saints; which to recount in order I judged too lengthy. I wrote 10 books of Histories, 7 of Miracles, 1 on the Life of the Fathers; in a treatise on the Psalter I commented one book; and concerning ecclesiastical Courses I also composed one book.

Quos libros licet stilo rusticiori conscripserim, tamen coniuro omnes sacerdotes Domini, qui post me humilem ecclesiam Turonicam sunt recturi, per adventum domini nostri Iesu Christi ac terribilem reis omnibus iudicii diem, sic numquam confusi de ipso iudicio discedentes cum diabolo condempnemini, ut numquam libros hos aboleri faciatis aut rescribi, quasi quaedam eligentes et quaedam praetermittentes, sed ita omnia vobiscum integra inlibataque permaneant, sicut a nobis relicta sunt.

Although I composed these books in a somewhat more rustic style, nevertheless I adjure all the priests of the Lord, who after me are to rule the humble Church of Tours, by the Advent of our Lord Jesus Christ and the terrible day of judgment for all the accused, so that you may never, departing confounded from that very judgment, be condemned with the devil, that you never cause these books to be abolished or to be rescribed, as if choosing certain things and passing over others; but rather that all may remain with you entire and inviolate, just as they have been left by us.

Quod si te, o sacerdos Dei, quicumque es, Martianus noster septem disciplinis erudiit, id est, si te in grammaticis docuit legere, in dialecticis altercationum propositiones advertere, in rethoricis genera metrorum agnoscere, in geometricis terrarum linearumque mensuras colligere, in astrologiis cursus siderum contemplare, in arithmeticis numerorum partes colligere, in armoniis sonorum modulationes suavium accentuum carminibus concrepare; si in his omnibus ita fueris exercitatus, ut tibi stilus noster sit rusticus, nec sic quoque, deprecor, ut avellas quae scripsi. Sed si tibi in his quiddam placuerit, salvo opere nostro, te scribere versu non abnuo.

But if you, O priest of God, whoever you are, our Martianus has educated in the seven disciplines, that is, if he has taught you in grammatics to read, in dialectics to notice the propositions of disputations, in rhetorics to recognize the kinds of meters, in geometrics to gather the measures of lands and of lines, in astrologies to contemplate the courses of the stars, in arithmetics to collect the parts of numbers, in harmonies to make resound the modulations of sounds with songs of sweet accents; if in all these you have been so exercised that our style is rustic to you, yet not even so, I beseech, tear not away what I have written. But if something in these has pleased you, with our work kept safe, I do not refuse that you write in verse.

Hos enim libros in anno XXI. ordinationis nostrae perscripsimus. Et licet in superioribus de episcopis scripserimus Turonicis, adnotantes annos eorum, non tamen sequitur haec supputatio numerum chronicale, quia intervalla ordinationum integre non potuimus repperire.

For we composed these books in the 21st year of our ordination. And although in the foregoing we have written about the bishops of Tours, noting their years, nevertheless this computation does not follow the chronicle numbering, because we have not been able to discover the intervals of the ordinations in their entirety.

Est ergo omnis summa annorum mundialium talis:

Therefore the entire sum of the world-years is as follows:

A principio usque ad diluvium anni II CCXLII.
A diluvio usque ad transitum filiorum Israhel in mari Rubro anni MCCCCIIII.
Ab hoc maris transitu usque ad resurrectionem dominicam anni MDXXXVIII.

From the beginning up to the Deluge, 2,242 years.
From the Deluge up to the transit of the sons of Israel in the Red Sea, 1,404 years.
From this transit of the sea up to the Lord’s Resurrection, 1,538 years.

A resurrectione dominica usque ad transitum sancti Martini anni CCCCXII.
A transitu sancti Martini usque ad memoratum superius annum, id est ordinationis nostrae primum et vicesimum, qui fuit Gregorii papae Romani quintus, Gunthchramni regis XXXV, Childeberthi iunioris nonus decimus, anni CXCVII.

From the dominical resurrection up to the passing of Saint Martin, years 412.
From the passing of Saint Martin up to the year mentioned above, that is, the twenty-first of our ordination, which was the fifth of Gregory, the Roman pope, the 35th of King Gunthchramn, the 19th of Childebert the younger, years 197.

Quorum omnis summa est anni VDCCXCII.

Of which the whole sum is 5,792 years.

Explicit in christi nomine liber historiarum decimus.

Here ends, in the name of Christ, the tenth book of histories.