Gregory of Tours: LIBRI HISTORIARUM

Prosequentes ordinem temporum, mixte confusequae tam virtutes sanctorum quam strages gentium memoramus. Non enim inrationabiliter accipi puto, se filicem beatorum vitam inter miserorum memoremus excidia, cum idem non facilitas scripturis, sed temporum series praestitit. Nam sullicitus lector, si inquirat strinue, invenit inter illas regum Israheliticorum historias sub Samuhel iustum Fineen interisse sacrilegum ac sub David, quem Fortem manu dicunt, Golian alophilum conruisse.

Following the order of times, we recount together and confusedly both the virtues of the saints and the devastations of nations. For I do not think it unreasonable that we recall the ruins of the wretched amid the flourishing life of the blessed, since the same is afforded not by the facility of the writings but by the series of times. For the solicitous reader, if he inquires diligently, will find among those histories of the kings of Israel that under Samuel the just Phinehas the sacrilegious one perished, and under David, whom they call “Mighty‑in‑hand,” Goliath the Philistine was overthrown.

Meminiat etiam sub Heliae eximii vatis tempore, qui pluvias cum voluit abstulit et cum libuit arentibus terris infudit, qui viduae paupertatem oratione locopletavit, quantae populorum strages fuere, quae famis vel quae siccitas miseram oppraesserit humum; quae sub Ezechie tempore, cui Deus ad vitam quindecim annos auxit, Hierusolima mala pertulerit. Sed et sub Heliseum prophetam, qui mortuos vitae restituit et alia in populis multa miracula fecit, quantae internitiones, quae miseriae ipsum Israheliticum populum oppraesserunt. Sic et Eusebius, Severus Hieronimusquae in chronicis atque Horosius et bella regum et virtutes martyrum pariter texuerunt.

I also recall that in the time of the eminent seer Elijah, who withheld rains when he willed and poured them out on the parched lands when he pleased, who by prayer enriched the poverty of a widow, what devastations of peoples there were, what famines or what droughts oppressed the miserable ground; what evils Jerusalem endured in the time of Hezekiah, whom God lengthened in life by fifteen years. But also under the prophet Elisha, who restored the dead to life and wrought many other miracles among the peoples, how many destructions, what miseries pressed upon the Israelite people itself. Thus Eusebius, Severus and Jerome in their chronicles, and Orosius, have likewise woven together the wars of kings and the virtues of martyrs.

Ita et nos idcircum sic scripsemus, quod facilius saeculorum ordo vel annorum ratio usque nostra tempora tota repperiatur. Venientes ergo per antedictorum auctorum historias, ea quae in posterum acta sunt Domino iubente disseremus.

Thus we too have written concerning this matter in such a way that more readily the order of the ages or the sequence of years may be traced down to our own times. Therefore, passing through the histories of the aforementioned authors, we shall relate those things which were done thereafter by the Lord’s command.

1. De episcopatu Brictii.

1. Concerning the bishopric of Brictius.

Igitur post excessum beati Martini Turonicae civitatis episcopi, summi et inconparabilis viri, de cuius virtutibus magna apud nos volumina retinentur, Brictius ad episcopatum succedit. At vero hic Brictius, cum esset primaevae aetatis iuvenis, sancto adhuc viventi in corpore multas tendebat insidias, pro eo quod ab eodem plerumque, cur faciles res sequeretur, arguebatur. Quadam tamen die dum quidam infirmus medicinam a beato Martino expeteret, Brictium adhuc diaconum in platea convenit; cui simpliciter ait: 'Ecce!

Therefore after the departure of blessed Martin, bishop of the city of Tours, a most eminent and incomparable man, of whose virtues large volumes are preserved among us, Brictius succeeds to the episcopate. But this Brictius, when he was a youth of earliest age, plotted many snares against the saint while the latter was yet living in the body, because he was often reproved by him for following easy things. Yet one day, while a certain sick man sought medicine from blessed Martin, he encountered Brictius, still a deacon, in the street; to whom he simply said: "Behold!"

ego praestolor beatum virum et nescio, ubi sit vel quid operis agat'. Cui Brictius: 'Si', inquid, 'delerum illum quaeris, prospice eminus; ecce! caelum solite sicut amens respicit'. Cumque pauper ille, occursu reddito, quod petierat inpetrasset, Brictionem diaconem vir beatus adloquitur: 'En ego, Brictio, delerus tibi videor?' Cumque ille confusus haec audiens dixisse se denegaret, ait vir sanctus: 'Nonne aures meae ad os tuum erant, cum haec eminus loquebaris? Amen dico tibi, quia obtinui apud Deum, ut post me ad pontificatus honorem accedas, sed noveris te in episcopatu multa adversa passurum'. Brictius haec audiens inridebat, dicens: 'Nonne verum dixi, istum delera verba proferre?' Sed et praesbiterii honore praeditus, saepius beatum virum conviciis lacessivit.

'I wait for the blessed man and I do not know where he is or what work he is doing.' To which Brictius said, 'If,' he replied, 'you seek that madman, look out at a distance; behold! he is wont to look at the sky as one frantic.' And when that poor man, his errand accomplished, had returned, he addressed Blessed Martin concerning Brictius the deacon: 'See, Brictius, do I seem to you a madman?' And when Brictius, abashed, denied that he had spoken these things, the holy man said: 'Were my ears at your mouth when you spoke these things from afar? Truly I say to you, because I obtained it from God, that after me you will attain the honor of the pontificate, but know that in the episcopate you will suffer many adversities.' Hearing this, Brictius laughed, saying, 'Did I not truly say that that madman utters those words?' Yet, after being endowed with the honor of the presbyterate, he more often assailed the blessed man with insults.

Adeptum ergo consentientibus civibus pontificatus officium, orationi vacabat. Quia quamquam esset superbus et vanus, castus tamen habebatur in corpore. Tricesimo tertio vero ordinationis suae anno oritur contra eum lamentabilis causa pro crimine.

Having therefore obtained the office of the pontificate with the consent of the citizens, he devoted himself to prayer. For although he was proud and vain, he was nevertheless regarded as chaste in body. But in the 33rd year of his ordination a lamentable cause arose against him on account of a crime.

Nam mulier, ad quam cubicularii eius vestimenta deferebant ad abluendum, quae sub specie religionis erat veste mutata, concepit et peperit. Qua de re surrexit omnis populus Toronorum in ira, et totum crimen super episcopum referunt, volentes eum unanimiter lapidare. Aiebant enim: 'Diu pietas sancti tuam celavit luxoriam, nec nos Deus diutius sinit manus tuas indignas osculando pollui.

For a woman, to whom his chamberlains carried his garments to be washed, who, having changed her dress under the guise of religion, conceived and gave birth. On account of this matter the whole people of the Torones rose up in anger, and laid the entire crime upon the bishop, desiring to stone him unanimously. For they said: 'Long has the piety of the holy man hidden your luxury, nor does God permit us any longer to be defiled by kissing your unworthy hands.'

Illo quoque e contrario viriliter haec negante: 'Adferte', inquid, 'infantem ad me'. Cumque oblatus fuisset infans, triginta dies ab ortu habens, ait ad eum episcopus: 'Adiuro te per Iesum Christum, filium Dei omnipotentis, ut, si ego te generavi, coram cunctis edicas'. Et ille: 'Non es', inquid, 'tu pater meus'. Populis autem rogantibus, ut quis esset pater interrogaret, ait sacerdos: 'Non est hoc meum. Quod ad me pertinuit, sollicitus fui; vobis si aliquid suppetit, per vos quaerite. Tunc illi magicis haec artibus factum adseverantes, insurgunt contra eum in una conspiratione, et trahentes eum, dicebant: 'Non diutius nobis falso pastoris nomine dominaberis'. Ille autem ad satisfaciendo adhuc populo prunas ardentes in byrrum suum posuit, et ad se stringens, usque ad sepulchrum beati Martini una cum populorum turbis accedit, proiectasque ante sepulchrum prunas, vestimentum inustum apparuit.

When he also manfully denied these things in reply: "Bring," he said, "the infant to me." And when the infant was brought, being thirty days from his birth, the bishop said to him: "I adjure you by Jesus Christ, the Son of God Omnipotent, that, if I am your father, you declare it openly before all." And he: "You are not," he said, "my father." The people, however, asking that someone should question who the father was, the priest said: "That is not mine. What pertained to me I bore with anxiety; if anything remains for you, seek it from yourselves." Then those asserting that this had been done by magical arts rose up against him in one conspiracy, and, dragging him along, said: "No longer shall you rule over us under the false name of shepherd." He, however, to still the people, even then placed burning embers into his byrrum (a drink), and drawing them to himself, proceeded together with the throngs of the people to the tomb of blessed Martin; and having cast the embers before the tomb, his garment appeared burned.

Illo quoque sic prosequente: 'Sicut istud vestimentum ab his ignibus videtis inlesum, ita et corpus meum a tactu muliebris coiti est inpollutum, illis vero non credentibus, sed contradicentibus, trahitur, calumniatur, eicitur, ut sermo sancti adimpleretur: 'Noveris, te in episcopatu multa adversa passurum'. Hunc enim eiectum, Iustinianum in episcopatu constituunt. Denique Brictius Romanae urbis papam expetiit, flens et eiulans atque dicens: 'Merito haec patior, quia peccavi in sanctum Dei et eum delerum et amentem saepe vocavi; cuius videns virtutes non credidi'. Post cuius abscessum aiunt Toronici sacerdoti suo: 'Vade post eum et exere negotium tuum, quia, si eum prosecutus non fueris, a nostro omnium contemptu humiliaberis'. Iustinianus vero egressus a Turonus, Vircellis Italiae civitatem adgressus, iudicio Dei percussus, obiit peregrinus. Toronici eius obitum audientes et in sua malitia perdurantes, Armentium in eius loco constituunt.

And he likewise continued thus: "As you see this garment untouched by these fires, so likewise my body is undefiled by the touch of a woman's intercourse; but those not believing, but contradicting, he is dragged, slandered, expelled, so that the word of the saint might be fulfilled: 'Know that you will suffer many adversities in the episcopate.' For this one having been expelled, they install Justinian in the episcopate. Finally Brictius sought the papacy of the city of Rome, weeping and wailing and saying: 'Justly do I suffer these things, because I sinned against the saint of God and often called him delirious and raving; seeing his virtues I did not believe.' After his departure, the Toronicans say to their priest: 'Go after him and attend to your business, for if you do not pursue him you will be humiliated by the contempt of us all.' But Justinian, having departed from Turonus and approached the city Vircellis of Italy, struck by the judgment of God, died a stranger. The Toronicans, hearing of his death and persisting in their malice, appoint Armentius in his place.

At Brictius episcopus Romam veniens, cuncta quae pertulerat papae refert. Qui ad sedem apostolicam resedens, plerumque missarum solemnia caelebravit ibi, quicquid in sanctum Dei deliquerat deflens. Septimo igitur regressus anno a Roma, cum auctoritate papae illius Toronus redire disponit; et veniens ad vicum cui nomen est Laudiacum, sexto ab urbe miliario, mansionem accepit.

But Bishop Brictius, coming to Rome, reported to the pope all that he had borne. He, resuming the apostolic seat, there celebrated mostly the solemnities of Mass, weeping for whatever he had offended against the holy of God. Therefore, in the seventh year after his return from Rome, he resolved to return by the authority of that pope Toronus; and arriving at the village called Laudiacum, at the sixth mile from the city, he took up lodging.

Armentius vero febre corripitur, media autem nocte spiritum exalavit. Quod protinus Brictio episcopo per visum revelatum est; qui ait suis: 'Surgite velocius, ut ad tumulandum fratrem nostrum, Turonicum pontificem, occurramus'. Cumque illi venientes portam civitatis ingrederent, ecce! istum per aliam portam mortuum efferebant.

Armentius was seized by a fever, and in the middle of the night breathed his last. This was immediately disclosed to Bishop Brictius in a vision; who said to his men: 'Rise more quickly, that we may go to bury our brother, the Turonic pontiff.' And when they, coming, entered the gate of the city, behold! they were carrying him out dead through another gate.

Quo sepulto, Brictius in cathedram suam regressus est, septem postea feliciter vivens annos. Cui post quadragesimo septimo episcopatus anno defuncto sanctus Eustochius successit magnificae sanctitatis.

After his burial, Brictius returned to his cathedra, living happily for seven years thereafter. Upon his death, in the 47th year of his episcopate, Saint Eustochius, of magnificent sanctity, succeeded.

2. De Wandalis et persecutionem christianorum sub ipsis.

2. Concerning the Vandals and the persecution of Christians under them.

Post haec Wandali a loco suo degressi, cum Gunderico rege in Gallias ruunt. Quibus valde vastatis, Spanias adpetunt. Hos secuti Suebi, id est Alamanni, Gallitiam adpraehendunt.

After these things the Vandals, having departed from their place, together with King Gunderic rushed into Gaul. Having laid those regions very greatly waste, they made for Spain. The Suebi, that is the Alamanni, having followed them, seized Gaul.

Nec multo pos scandalum inter utrumque oritur populum, quoniam propinqui sibi erant. Cumque ad bellum armati procederent ac iamiamque in conflicto parati essent, ait Alamannorum rex: 'Quousque bellum super cunctum populum commovetur? Ne pereant, quaeso, populi utriusque falangae, sed procedant duo de nostris in campum cum armis bellicis, et ipse inter se confligant.

Not much afterwards did scandal arise between the two peoples, since they were kin to one another. And when they advanced armed to war and were already prepared for conflict, the king of the Alamanni said: 'How long will war be stirred up against the whole people? I beg that the phalanxes of both peoples not perish, but let two of our men proceed into the field with warlike arms, and let them fight one another.'

Tunc ille, cuius puer vicerit, regione sine certamine obtenebit'. Ad haec cunctus consensit populus, ne universa multitudo in ore gladii rueret. His enim diebus Gundericus rex obierat, in cuius loco Trasamundus obtenuerat regnum. Confligentibus vero pueris, pars Wandalorum victa succubuit; interfectoque puero, placitum egrediendi Trasamundus spondit, ut scilicet, praeparatis itineris necessariis, se a finibus Hispaniae removerit.

Then he, whose boy shall have prevailed, will obtain the region without contest. To this all the people assented, lest the whole multitude rush upon the sword's edge. In these days King Gunderic died, in whose place Trasamund had obtained the kingdom. While the boys fought, part of the Vandals, having been conquered, yielded; and with the boy slain, Trasamund promised to depart, namely that, the necessities of the journey being prepared, he would withdraw himself from the borders of Spain.

Per idem vero tempus persecutionem in christianus Trasamundus exercuit ac totam Hispaniam, ut perfidiam Arrianae sectae consentiret, tormentes ac diversis mortibus inpellebat. Unde factum est, ut puella quaedam relegiosa, praedives opibus ac secundum saeculi dignitatem nobilitate senatoria florens et, quod his omnibus est nobilius, fide catholica pollens, quae Deo omnipotenti inreprehensibiliter serviebat, ad hac quaestionem adduceretur. Cumque regis fuisset oblata conspectibus, coepit eam primum ad rebaptizandum blandis sermonibus inlicire.

At that same time Trasamund carried out a persecution against the Christians throughout Spain, so as to assent to the perfidy of the Arian sect; he drove them into torments and diverse deaths. Whence it came to pass that a certain religious girl, extremely wealthy in resources and flourishing in the dignity of the age with senatorial nobility, and — what is nobler than all these — strong in the Catholic faith, who served Almighty God irreproachably, was brought to this interrogation. And when she had been presented before the king’s sight, he first began to entice her toward rebaptism with bland words.

Quae cum venenosum eius iaculum fidei parma propelliret, praecipit rex facultates eius auferre, quae iam mente possedebat regna paradisi, deinde suppliciis adplecatam sine spe praesentes vitae torquiri. Quid plura? Post multas quaestiones, post ablatus terrenarum divitiarum thesaurus, cum ad hoc frangi non possit, ut beatam scinderit Trinitatem, ad rebaptizandum invita deducitur.

When her shield of faith drove back his venomous dart, the king first strips away her possessions, which her mind already possessed—the regna of paradise—then, having filled her with punishments, torments her before them without hope of present life. What more? After many interrogations, after the treasure of earthly riches was taken away, since she could not be broken so as to rend the blessed Trinity, she is led, unwilling, to be rebaptized.

Cumque in illud caenosum lavacrum vi cogeretur inmergi ac proclamaret: 'Patrem cum Filio ac Spiritum sanctum unius credo esse substantiae essentiaeque', digno aquas unguine cunctas infecit, id est fluxu ventris aspersit. Exhinc ad legitimam deductam quaestionem, post aeculeos, post flammas et ungulas, Christo domino capitis decisione decatur. Post haec prosequentibus Alamannis usque Traductam, transito mare, Wandali per totam Africam ac Mauritaniam sunt dispersi.

And when by force she was compelled to be plunged into that muddy bath and proclaimed, “I believe the Father with the Son and the Holy Spirit to be of one substance and essence,” the worthy one defiled all the waters with spittle, that is, she bespattered them with the flow of her womb. Hence, brought to the lawful inquiry, after scourges, after flames and claws, she is beheaded by sentence for Christ the Lord. After these things, with the Alamanni pursuing as far as Traducta and the sea having been crossed, the Vandals were scattered throughout all Africa and Mauretania.

3. De Cyrola hereticorum episcopum et de sanctis martyribus.

3. Concerning Cyrola, bishop of the heretics, and concerning the holy martyrs.

Sed quoniam eorum tempore persecutio in christianis invaluit, sicut superius mentio facta est, videtur, ut aliqua ex his quae circa Dei eclesias intulerunt vel quemadmodum de regno expulsi sint, memorare. Defuncto igitur Trasamundo post scelera, quae in sanctis Dei exercuit, Honericus mente crudilior Africanum occupat regnum atque ex electione Wandalorum ipsis praeponitur. Cuius sub tempore quanti christianorum populi pro ipso Christi sacratissimum nomine caesi sint, ab hominibus non potest conpraehendi.

But since in their time persecution grew strong against Christians, as mention was made above, it seems fitting to relate some of those things which they brought upon the churches of God or how they were expelled from the kingdom. Therefore, Trasamund having died after the crimes which he exercised against the saints of God, Honeric, more cruel in mind, seized the African kingdom and was set over them by the election of the Vandals themselves. In whose time how many of the Christian people were slain for the most sacred name of Christ cannot be comprehended by men.

Testes est tamen Africa, quae misit, et Christi dextera, quae gemmis inmarciscibilibus coronavit. Legimus tamen quorundam ex ipsis martyrum passiones, ex quibus quaedam replicanda sunt, ut ad ea quae spondimus veniamus. Igitur Cirola, falso vocatus episcopus, hereticorum tunc maximus habebatur assertor.

Africa bears witness, however, who sent him, and the right hand of Christ, which crowned him with unfading gems. Yet we read the passiones of certain of those martyrs, some of which must be recounted, that we may arrive at those things we have pledged. Therefore Cirola, falsely called bishop, was then held the greatest assertor of the heretics.

Cumque ad persequendum christianus rex per diversa transmitteret, sanctum Eugenium episcopum, verum inenarrabili sanctitate, qui tunc ferebatur magnae prudentiae esse, in suburbano civitates suae repperit persecutor. Quem ita violenter rapuit, ut nec cohortandum gregem christicolum abire permitterit. Ille vero cum se vi viderit abduci, epistolam civibus pro custodiendam fidem catholicam hoc modo transmisit: Dilectissimis et in Christi amore dulcissimis filiis et filiabus ecclesiae mihi a Deo commissae Eugenius episcopus.

And when the Christian king sent him off to pursue [others] in various places, the persecutor found Saint Eugenius the bishop in the suburb of his city — a man truly of inexpressible holiness, who then was regarded as of great prudence. Whom he so violently seized that he did not even permit the shepherd, urging on his Christian flock, to depart. But when that man saw himself being carried off by force, he sent to the citizens a letter for the safeguarding of the catholic faith in this manner: To the most beloved and in the love of Christ sweetest sons and daughters of the church committed to me by God, Eugenius the bishop.

Regalis emanavit auctoritas, pro exercenda fide catholica edicto nos ad Cartaginem venire praecepit. Et ideo ne abiens a vobis ecclesiam Dei in ambiguo, hoc est in suspenso, dimitterem, aut oves Christi non verus pastor silentio reliquissem, necessarium duxi has pro me vicarias vestrae dirigere sanctitati, in quibus non sine lacrimis peto, hortor et moneo et satis abundeque obtestor per Dei maiestatem et per tremendum iudicii diem atque adventus Christi terribilem claritatem, ut fixius teneatis catholicam fidem, adserentes Filium Patri et Spiritum sanctum eandem habere cum Patre et Filio deitatem. Servate itaque unici baptismatis gratiam, custodientes crismatis unctionem.

A royal authority issued; by edict he commanded us to come to Carthage for the exercising of the catholic faith. And therefore, lest departing from you I should leave the church of God in ambiguity, that is suspended, or should have left the sheep of Christ without a true pastor by silence, I deemed it necessary to direct these things for myself as vicars to your holiness, in which things, not without tears, I beg, exhort, and warn, and more than sufficiently implore by the majesty of God and by the dreadful day of judgment and the terrible brightness of the advent of Christ, that you hold the catholic faith more firmly, asserting that the Son with the Father, and the Holy Spirit with the Father and the Son, have the same deity. Preserve therefore the grace of the one baptism, keeping the anointing of the chrism.

Nemo post aquam revertatur ad aquam, renatus ex aqua. Nutu enim Dei sal in aqua conficitur, sed si in aqua redactum fuerit, omnis species eius confestim evacuatur. Unde non inmerito Dominus in euangelio ait: ìSi sal infatuatum fuerit, in quo salietur?' Et utique hoc est infatuari velle secundo condiri, cum semel factum sufficiat.

No one who has been reborn from water should return to water. For by the will of God salt is made in the water, but if it is again reduced into water, all its species are at once evacuated. Whence not undeservedly the Lord says in the Gospel: "If the salt become insipid, in what shall it be salted?" And certainly to desire to be seasoned a second time is to be infatuated, since what has been done once suffices.

Non audistis Christum dicentem: 'Qui semel lotus est, non habet necessitatem iterum lavandi?' Ideoque, fratres et filii filiaeque meae in Domino, non vos contristet absentia mea, quia, si catholicae disciplinae adhaereatis, ego vos nec longinquitate aliqua obliviscor nec morte a vobis divellor. Scitote, quia, quocumque me fecerint dividi agones, mecum est palma: si ad exilium abiero, beati Iohannis euangelistae exemplum; si ad mortis exitium, 'vivere mihi Christus est, et mori lucrum'. Si rediero, fratres, implebit Deus desiderium vestrum. Attamen sufficit modo, quod vobis non tacui; monui, instruxi, quomodo potui, inmunis sum a sanguine omnium pereuntium, et scio, quia adversus eos legentur litterae istae ante tribunal Christi, cum venerit reddere unicuique secundum opera sua.

Have you not heard Christ saying: 'He who once is washed has no need of washing again?' Therefore, brothers and my sons and daughters in the Lord, let not my absence sadden you, for if you adhere to catholic discipline, I neither forget you by any distance nor am I torn from you by death. Know that, in whatever contests they shall cause me to be divided, the palm is with me: if I go into exile, the example of blessed John the Evangelist; if to the end of death, 'to me to live is Christ, and to die is gain.' If I return, brothers, God will fulfill your desire. Yet it suffices for now that I have not been silent to you; I warned, I instructed as I could, I am free from the blood of all who perish, and I know that against them these letters will be read before the tribunal of Christ, when He shall come to render to each according to his works.

Si reversus fuero, fratres, videbo vos in hac vita; si non reversus fuero, videbo vos in futuro. Dico vobis: valete, orate pro nobis et ieiunate, quia ieiunium et elemosina semper ad misericordiam deflexerunt. Mementote scriptum in euangelio: 'Nolite timere eos qui occidunt corpus, animam autem non possunt occidere; timete autem eum, qui, postquam occiderit, habet potestatem et animam et corpus perdere et mittere in gehennam'. Ductus itaque sanctus Eugenius ad regem, cum illo Arrianorum episcopum pro fide catholica decertavit.

If I return, brothers, I will see you in this life; if I do not return, I will see you in the life to come. I say to you: fare you well, pray for us and fast, for fasting and alms have always turned toward mercy. Remember what is written in the Gospel: 'Do not fear those who kill the body but cannot kill the soul; rather fear him who, after he has killed, has power to destroy both soul and body and to cast them into Gehenna.' Therefore Saint Eugenius, brought before the king, contended with that Arian bishop for the catholic faith.

Cumque eum de sanctae Trinitatis mistirium potentissime devicissit et insuper multas per eum virtutes Christus ostenderit, in maiore insania idem episcopus invidia inflammante succenditur. Erant enim tunc temporis cum sancto Eugenio viri prudentissimi atque sanctissimi Vindimialis et Longinus episcopi, pares gradu et virtute non inpares. Nam sanctus Vindimialis eo tempore ferebatur mortuus suscetasse; Longinus autem multis infirmis salutem tribuit.

And when he had most powerfully refuted him concerning the mystery of the Holy Trinity, and moreover Christ had manifested many virtues through him, the same bishop, envy setting him aflame, was kindled into greater madness. For at that time with Saint Eugenius were the very prudent and very holy bishops Vindimialis and Longinus, equal in rank and not inferior in virtue. For Saint Vindimialis was at that time reported to have been raised from death; Longinus, however, granted health to many sick people.

Eugenius quoque non solum visibilium oculorum caecitatem, sed etiam mentium depellebat. Quod cernens ille nequam Arrianorum episcopus, vocatum ad se quendam hominem ab illo quo ipse vivebat errore, ait: 'Non patior, quod hi episcopi multa in populos signa depromunt illosque cuncti, me neglecto, secuntur. Adquiesce nunc his quae praecipio, et acceptis quinquaginta aureis, sede in platea, per qua nobis est transitus, et manum super clausus oculus ponens, me praetereunte cum reliquis, exclama in magna virtute, dicens: ìAd te, beatissime Cirola, nostrae relegiones antestes, depraecor, ut respiciens manefestis gloriam ac virtutem tuam, ut oculos meos aperiens merear lucem videre quam perdedi"'. Qui iussa conplens resedensque in platea, transeunte heretico cum sanctis Dei, iste qui Deum inridere cogitabat exclamat in magna virtute, dicens: 'Audi me, beatissime Cyrola, audi me, sanctae sacerdus Dei, respice caecitatem meam!

Eugenius also drove away not only the blindness of visible eyes, but even of minds. Seeing this, that wicked bishop of the Arians, having summoned to him a certain man who lived in that error, said: "I do not endure that these bishops bring forth many signs among the people and that all follow them, me neglected. Now comply with those things which I command, and having received fifty aurei, sit in the street through which we pass, and placing your hand over your closed eye, when I pass by with the rest, cry out with great force, saying: 'To you, most blessed Cirola, witness of our religion, I beseech, that looking upon manifestly your glory and virtue, by opening my eyes I may deserve to see the light which I have lost.'" He fulfilling the orders and sitting in the street, the heretic passing by with the saints of God, he who purposed to mock God cried out with great force, saying: "Hear me, most blessed Cyrola, hear me, holy priest of God, behold my blindness!

Experear ego medicamenta, quae saepe caeci reliqui a te meruerunt, quae lebrosi experti sunt, quae ipsi mortui praesenserunt. Adiuro te per ipsam virtutem quam habes, ut mihi desideratam restituas lucem, quia gravi sum caecitate percussus'. Veritatem enim nesciens, verum dicebat, quia caecaverat eum cupiditas, et virtutem Dei omnipotentis inridere per pecuniam aestimabat. Tunc hereticorum episcopus paulolum se divertit, quasi in virtute triumphaturus, elatus vanitate atque superbia, posuit manum super oculos eius, dicens: 'Secundum fidem nostram, qua recte Deum credimus, aperiantur oculi tui'. Et mox ut hunc nefas erupit, risus mutatur in planctum, et dolus episcopi patefactus in publico; nam tantus dolor oculos miseri illius invasit, ut eos digitis vi comprimeret, ne creparent.

I will try the medicines which often have deserved from you those left to the blind, which the lepers have tested, which even the dead have forefelt. I adjure you by that very virtue which you have, that you restore to me the light I long for, for I am struck by a grievous blindness.' Not knowing the truth, for he spoke truly, because cupidity had blinded him, and he judged the power of Almighty God to be mocked by money. Then the heretical bishop turned away a little, as if about to triumph in power, exalted by vanity and pride, laid his hand upon his eyes, saying: 'According to our faith, by which we rightly believe God, may your eyes be opened.' And soon as this sacrilege burst forth, laughter was changed into lamentation, and the bishop's deceit was laid bare publicly; for so great a pain invaded the eyes of that wretch that he pressed them with his fingers with force, lest they should gush forth.

Denique clamare coepit miser ac dicere: 'Vae mihi misero, quia seductus sum ab inimico legis divinae! Vae mihi, quia Deum per pecuniam inridere volui et quinquaginta aureos accepi, ut hoc facinus perpetrarem!' Ad episcopum autem aiebat: 'Ecce aurum tuum, redde lumen meum, quod dolo tuo perdidi! Vos quoque rogo, gloriosissimi christiani, ne despiciatis miserum, sed velociter occurrite pereunti!

At last the wretch began to cry out and say: 'Woe to me, miserable one, because I have been led astray by the enemy of the divine law! Woe to me, because I wished to mock God for money and I received fifty aurei, to commit this deed!' And to the bishop he said: 'Behold your gold, give back my light, which by your deceit I have lost! You also I beseech, most glorious Christians, do not despise the wretch, but quickly run to meet the dying!

Vere enim cognovi, quia Deus non inridetur'. Tunc sancti Dei misericordia moti: 'Si', inquiunt, 'credis, omnia possibilia' sunt credenti'. At ille clamabat voce magna: 'Qui non credederit Christum Filium Dei et Spiritum sanctum aequalem habere substantiam atque deitate cum Patre, hodie quae ego perfero patiatur'. Et adiecit: 'Credo Deum Patrem omnipotentem, credo Filium Dei Christum Iesum aequalem Patri, credo Spiritum sanctum Patri et Filio consubstantialem atque coaeternum'. Haec illi audientes et se invicem honore mutuo praevenientes, oritur inter eos sancta contentio, quis oculis eius signum beatae crucis inponeret. Vindimialis vero ac Longinus Eugenium, ille autem eos exorat, ut manus inponerent caeco. Quod cum fecissent et manus suas super capud eius tenirent, sanctus Eugenius crucem Christi super oculos caeci faciens, ait: 'In nomine Patris et Fili et Spiritus sancti, veri Dei, quem trinum in unam aequalitatem atque omnipotentiam confitemur, aperiantur oculi tui'. Et statim ablata dolore, ad pristinam rediit sanitatem.

I truly knew, for God will not be mocked.' Then the saints, moved by the mercy of God, said: 'If,' they say, 'you believe, all things are possible to the believer.' But he cried out with a loud voice: 'He who will not have believed that Christ, the Son of God, and the Holy Spirit have equal substance and deity with the Father, let him suffer today what I endure.' And he added: 'I believe in God the Father almighty; I believe in the Son of God, Christ Jesus, equal to the Father; I believe in the Holy Spirit consubstantial with and coeternal to the Father and the Son.' Hearing these things and mutually forestalling one another with honour, a holy contention arose among them as to who should lay the sign of the blessed cross upon his eyes. Vindimialis and Longinus urged Eugenium, and he entreated them to lay hands on the blind man. When they had done so and held their hands upon his head, Saint Eugenius, making the cross of Christ over the blind man’s eyes, said: 'In the name of the Father and of the Son and of the Holy Spirit, the true God, whom we confess as three into one equality and omnipotence, may your eyes be opened.' And immediately, the pain removed, he returned to his former health.

Manefestissime autem patuit per huius caecitatem, qualiter hereticorum episcopus oculos cordium misero adsertiones suae velabat amictu, ne veram lucem ulli liceret fidei oculis contemplare. O miserum, qui non ingressus per ianuam, id est per Christo, qui est ianua vera, lupus magis gregi quam custus effectus est et facem fidei, quam in credentium cordibus debuerat accendere, in pravitate cordis sui conabatur extinguere! Sancti vero Dei alia signa in populis multa fecerunt, et erat vox una populi dicentes: 'Verus Deus Pater, verus Deus Filius, verus Deus Spiritus sanctus, una fide colendus, uno timore metuendus, eodem honore venerandus; nam quae Cyrola asserit falsa esse cunctis est manefestum'. Videns autem Honoricus rex, assertiones suas per sanctorum fidem gloriosam taliter denutari, nec erigi sectam erroris, sed potius distrui, famamquae pontefices sui in hoc scelere fuisse detectam, sanctus Dei post multa tormenta, post eculeos, post flammas, post ungulas, iussit interfici; beatum vero Eugenium decollari iussit, sub ea speciae, ut, si in ea hora, qua ensis super cervicem eius incumbebat, non reverteretur ad hereticorum sectam, non occideretur, ne eum pro martyrem excolerent christiani, sed exilio damnaretur.

Most manifestly, moreover, it was made plain by this blindness how the bishop of the heretics veiled the eyes of hearts with the cloak of his assertion, lest anyone be permitted to contemplate the true light with the eyes of faith. O miserable man, who, not entering through the door — that is, through Christ, who is the true door — became more a wolf to the flock than a guardian, and strove in the perversity of his heart to extinguish the torch of faith which he ought to have kindled in the hearts of believers! The holy ones of God, however, wrought many other signs among the people, and the voice of the people was one, saying: 'True God the Father, true God the Son, true God the Holy Spirit, to be worshiped in one faith, to be feared with one dread, to be venerated with the same honor; for what Cyrola asserts is manifestly false to all.' Now King Honorius, seeing his assertions thus denounced by the glorious faith of the saints, neither to have his sect raised up but rather destroyed, and the fame that his pontiffs had been implicated in this crime detected, ordered the holy man of God, after many torments, after scourges, after flames, after the claws, to be put to death; and indeed he commanded that the blessed Eugenius be beheaded, under this condition — that if at that hour, when the sword pressed upon his neck, he did not return to the sect of the heretics, he should not be slain, so that Christians might not exalt him as a martyr, but instead he should be condemned to exile.

Quod ita factum esse, manefestum est. Nam cum imminente morte interrogatus fuisset, se mori pro fide catholica distinaret, respondit: 'Haec enim est sempiterna vita, pro iustitia mori'. Tunc, suspenso gladio, apud Albiginsem Galliarum urbem exilio depotatus est; ubi et finem vitae praesentis fecit. Ad cuius nunc sepulchrum multae virtutis et creberrimae ostenduntur.

That this was so done is manifest. For when, with death imminent, he had been asked whether he was willing to die for the Catholic faith, he answered: 'For this is eternal life, to die for righteousness.' Then, with the sword suspended, he was banished into exile at Albiginsem, a city of the Gauls; where he also made an end of his present life. At whose tomb many and very frequent signs of virtue are now shown.

Sanctum vero Vindimialem gladio percuti praecipit; quod ita impletum est. In hoc certamine et Octavianus archidiaconus et multa milia virorum ac mulierum hanc fidem asserentes interempta atque debilitata sunt. Sed pro amore gloriae nihil erant haec supplicia confessoribus sanctis, qui in paucis vexati, in multis bene noverant disponendus iuxta illud apostoli: Quia non sunt condignae passiones huius tempores ad futuram gloriam, quae revelatur in sanctis.

But he ordered the holy Vindimialus to be struck down with the sword; which was thus fulfilled. In this contest both Octavianus the archdeacon and many thousands of men and women asserting this faith were slain and weakened. Yet for the love of glory these torments were nothing to the holy confessors, who, afflicted in a few, well knew how to be disposed among the many, according to that of the apostle: "For the sufferings of this present time are not worthy to be compared with the future glory which shall be revealed in the saints."

Multi tunc errantes a fide, accipientes divitias, inseruerunt se doloribus multis, sicut infilex ille episcopus nomine Revocatus est revocatus a fide catholica. Tunc et sol teter apparuit, ita ut vix ab eo pars vel tertia eluceret; credo pro tantis sceleribus et effusione sanguinis innocentes. Honoricus vero post tantum facinus arreptus a daemone, qui diu de sanctorum sanguine pastus fuerat, propriis se morsibus laniabat, in quo cruciatu vitam indignam iusta morte finivit.

Many then, straying from the faith and taking riches, brought upon themselves many pains, as that unhappy bishop named Revocatus was recalled from the catholic faith. Then also the sun appeared foul, so that scarcely a third part of it shone forth; I believe this was for so great crimes and for the shedding of innocent blood. Honoricus, however, after so great a deed seized by a demon who had long fed on the blood of the saints, tore himself with his own bites, in whose torment he ended a life unworthy with a just death.

Huic Childericus successit; quo defuncto, Gelesimeris regnum suscipit. Ipse quoque a re publica superatus, vitam principatumque finivit. Et sic regnum decidit Wandalorum.

To him Childeric succeeded; on his death, Gelesimeris assumed the kingdom. He too, overcome by the res publica, ended his life and his principate. And thus the kingdom of the Vandals fell.

4. De persecutionem sub Athanarico agitata.

4. Concerning the persecution waged under Athanaric.

Multae enim heresis eo tempore Dei eclesias inpugnabant, de quibus plerumque ultio divina data est. Nam et Athanaricus Gothorum rex magnam excitavit persecutionem; qui multus christianorum diversis poenis adfectus gladio detruncabat; sed et nonnullus exilio datus fame variisque cruciatibus enecabat. Unde factum est, ut, inminente iudicio Dei, pro effusione sanguinis iusti a regno depelleretur et esset exsul a patria, qui Dei eclesias inpugnabat.

For at that time many heresies assailed the churches of God, of which for the most part divine vengeance was exacted. For Athanaric, king of the Goths, likewise stirred up a great persecution; he put many Christians to diverse penalties and hewed them down with the sword; and some, given over to exile, he destroyed by famine and by various cruciations. Hence it came to pass, with the judgment of God impending, that he who had assailed the churches of God was driven from the kingdom and made an exile from his homeland for the shedding of the righteous blood.

Sed ad superiora redeamus.

But let us return to the foregoing.

5. De Aravatio episcopo et Chunis.

5. Concerning Bishop Aravatius and Chunis.

Igitur rumor erat, Chunos in Galliis velle prorumpere. Erat autem tunc temporis apud Tungrus oppidum Aravatius eximiae sanctitatis episcopus, qui vigiliis ac ieiuniis vacans, crebro lacrimarum imbre perfusus, Domini misericordiam praecabatur, ne umquam gentem hanc incredulam sibique semper indignam in Galliis venire permitterit. Sed sentiens per spiritum, pro dilictis populi sibi hoc non fuisse concessum, consilium habuit expetendi urbem Romanam, scilicet ut, adiunctam sibi apostolicae virtutis patrocinia, quae humiliter ad Domini misericordiam flagitabat, mereretur facilius obtinere.

Therefore there was a rumor that Chunos wished to burst forth into the Gauls. At that time at Tungrus the town there was Aravatius, a bishop of exceptional sanctity, who, given to vigils and fasts, often drenched with a shower of tears, was entreating the mercy of the Lord that he would never permit this unbelieving and ever-unworthy people to come into the Gauls. But perceiving through the spirit that on account of the people’s sins this had not been granted to him, he devised to seek the city of Rome, namely so that, with the patronage of apostolic virtue joined to him, which he humbly implored from the Lord’s mercy, he might the more easily obtain it.

Accedens ergo ad beati apostoli tumolum, depraecabatur auxilium bonitatis eius, in multa abstinentia, maximae inaedia se consumens, ita ut bidui triduique sine ullo cibo putuque maneret, nec esset intervallum aliquod, in quo ab oratione cessaret. Cumque ibidem per multorum dierum spatia in tali adflictione moraretur, fertur hoc a beato apostolo accepisse responsum: 'Quid me, vii sanctissime, inquietas? Ecce!

Therefore approaching the tomb of the blessed apostle, he implored the aid of his goodness, consuming himself in much abstinence, in the greatest fasting, so that for two-day and three-day periods he remained without any food or drink, nor was there any interval in which he ceased from prayer. And when he lingered there in such affliction for the space of many days, it is reported that he received this reply from the blessed apostle: "Why do you trouble me, O most holy 7? Behold!"

enim apud Domini deliberationem prursus sanccitum est, Chunos in Gallias advenire easque maxima tempestate debere depopulari. Nunc igitur sume consilium, accelera velociter, ordena domum tuam, sepulturam conpone, require lentiamina munda! Ecce!

for in the Lord’s deliberation it was beforehand ordained that Chunos should come into the Gauls and with great fury lay them waste. Now therefore take counsel, hasten quickly, set your house in order, arrange the burial, procure clean shrouds! Behold!

enim migraberis a corpore, nec videbunt oculi tui mala, quae facturi sunt Chuni in Galliis, sicut locutus est dominus Deus noster'. Hoc a sancto apostolo pontifex responso suscepto, iter accelerat Galliasque velociter repetit, veniensque ad urbem Tungrorum, quae erant necessaria sepulturae secum citius levat, valedicensque clericis ac reliquis civibus urbis, denuntiat cum fletu et lamentatione, quia non visuri essent ultra faciem illius. At ille cum heiulato magno et lacrimis prosequentes supplecabant humili praece, dicentes: 'Ne derelinquas nos, pater sanctae, ne obliviscaris nostri, pastor bonae!' Sed cum eum fletibus revocare non possent, accepta benedictione cum osculis, redierunt. Hic vero ad Treiectinsem urbem accedens, modica pulsatus febre, recessit a corpore, ablutusque a fidelibus, iuxta ipsum agerem publicum est sepultus.

for you will depart from the body, and your eyes will not see the evils which the Huns will commit in Gaul, as the Lord our God has spoken.' When this was taken as a response by the holy apostle’s pontiff, he hastened his journey and quickly retraced Gaul, and coming to the city of the Tungri, which were necessary for burial he more promptly relieved with him; and, taking leave of the clerics and the remaining citizens of the city, he announced it with weeping and lamentation, because they would no longer see his face. But when, with a great wailing and tears, they accompanied him, humbly entreating, saying, 'Do not abandon us, holy father, do not forget us, good shepherd!' — and when they could not recall him by their tears, having received his blessing with kisses, they returned. Now he, approaching the city of Trier, smitten by a slight fever, departed from the body, and after being washed by the faithful was buried beside the public field.

Cuius beatum corpus qualiter post multorum temporum spatia sit translatum, in libro Miraculorum scripsimus.

We have written in the Book of Miracles how his blessed body was translated after the lapse of many times.

6. De basilica sancti Stefani apud Metensim orbem.

6. Concerning the basilica of Saint Stephen at the Metensian city.

Igitur Chuni a Pannoniis egressi, ut quidam ferunt, in ipsa sanctae paschae vigilia ad Mettinsem urbem reliqua depopulando perveniunt, tradentes urbem incendium populum in ore gladii trucidantes ipsusque sacerdotes Domini ante sacrosancta altaria perimentes. Nec remansit in ea locus inustus praeter oraturium beati Stefani primi martyres ac levitae. De quo oraturio quae a quibusdam audivi narrare non distuli.

Therefore Chuni, having come forth from the Pannonians, as some say, on the very vigil of Holy Pascha reached the city of Mettinsem, laying waste the rest by pillage, delivering the city to fire, slaughtering the people at the edge of the sword, and causing even the priests of the Lord to perish before the most holy altars. Nor did any place in it remain unburned except the oratory of Blessed Stephen, first martyr and deacon. Concerning that oratory, I did not delay to relate what I heard certain persons tell.

Aiunt enim, quia, priusquam hi hostes venerent, vidisse virum fidelem in visu quasi conferentem cum sanctis apostolis Petro ac Paulo beatum levitam Stefanum de hoc excidio ac dicentem: 'Oro, domini mi, ut non permittatis obtentu vestro Mettensim urbem ab inimicis exuri, quia locus in ea est, in quo parvitatis meae pignera contenentur; sed potius sentiant se populi aliquid me posse cum Domino. Quod si tantum facinus populi supercrevit, ut aliut fieri non possit, nisi civitas tradatur incendio, saltim vel hoc oraturium non cremetur'. Cui ille aiunt: 'Vade in pace, dilectissime frater, oraturium tantum tuum caribit incendium! Pro urbe vero non obtinebimus, quia dominicae sanctionis super eam sententia iam processit.

They say, moreover, that, because before these enemies came they saw a faithful man in a vision as if conferring with the holy apostles Peter and Paul about this destruction and saying: "I pray, my lords, that you do not permit by your appearance the city of Metz to be burned by enemies, for there is a place in it in which the pledges of my small property are kept; rather let the people perceive that something of me can be with the Lord. But if the crime of the people has so increased that nothing else can be done except that the city be delivered to fire, at least let this little oratory not be burned." To whom they say: "Go in peace, most beloved brother; only your oratory shall be without fire! But for the city we shall not obtain clemency, because the sentence of the Lord's sanction concerning it has already gone forth."

Invaluit enim peccatum populi, et clamor malitiae eorum ascendit coram Deo; ideo civitas haec cremabitur incendio'. Unde procul dubium est, quod horum obtentu, urbe vastata, oraturium permansit inlaesum.

For the sin of the people prevailed, and the cry of their wickedness rose up before God; therefore this city shall be consumed by fire. Whence it is beyond doubt that, by their entreaty, the oratory remained unharmed, the city having been laid waste.

7. De uxore Aetii.

7. Concerning the wife of Aetius.

Attela vero Chunorum rex a Mittense urbe egrediens, cum multas Galliarum civitates oppraemeret, Aurilianis adgreditur eamque maximo arietum inpulsu nititur expugnare. Erat autem eo tempore beatissimus Annianus in supradicta urbe episcopus, vir eximiae prudentiae ac laudabilis sanctitatis, cuius virtutum gesta nobiscum fideliter retenentur. Cumque inclusi populi suo pontefice, quid agerent, adclamarent ille confisus in Deo, monet omnes in oratione prosterni et cum lacrimis praesentem semper in necessitatibus Domini auxilium inplorare.

But Attela, king of the Chunni, issuing forth from the city of Mittense, while he overran many cities of Gaul, assailed Aurilianis and strove to take it by the mighty impulse of battering‑rams. At that time, however, the most blessed Annianus was bishop in the aforesaid city, a man of singular prudence and laudable sanctity, whose deeds of virtue are faithfully preserved with us. And when the people, shut in with their pontiff, shouted what they should do, he, trusting in God, advised all to prostrate themselves in prayer and, with tears, ever to implore the present aid of the Lord in their necessities.

Denique his ut praeciperat depraecantibus, ait sacerdus: 'Aspicite de muro civitatis, si Dei miseratio iam succurrat'. Suspicabatur enim per Domini misericordiam Aetium advenire, ad quem et Arelate abierat prius suspectus futuri. Aspicientes autem de muro, niminem viderunt. Et ille: 'Orate', inquid, 'fideliter; Dominus enim liberavit vos hodie!' Orantibus autem illis, ait: 'Aspicite iterum!'. Et cum aspexissent, niminem viderunt qui ferret auxilium.

Finally, as he had ordered those praying, the priest said: 'Look from the city wall, whether God's mercy is already coming to succor.' For by the Lord's misericordia they suspected Aetius would arrive, to whom he had earlier departed from Arelate, suspected of what was to come. But looking from the wall, they saw no one. And he said, 'Pray faithfully; for the Lord has delivered you today!' While they were praying he said, 'Look again!' and when they looked they saw no one who would bring aid.

Ait eis tertio: 'Si fideliter petitis, Dominus velociter adest'. Ad ille cum fletu et heiulatu magno Domini misericordiam inplorabant. Exactam quoque orationem, tertio iuxta senis imperium aspicientes de muro, viderunt a longe quasi nebolam de terra consurgere. Quod renuntiantes, ait sacerdus: 'Domini auxilium est'. Interea iam trementibus ab impetu arietum muris iamque ruituris, ecce!

He said to them a third time: "If you ask faithfully, the Lord is quickly present." But they, with weeping and loud wailing, implored the mercy of the Lord. Having finished the set prayer, and looking a third time at the wall at the old man's command, they saw from afar as if a mist rising from the earth. When they reported this, the priest said: "It is the Lord's aid." Meanwhile, them already trembling from the onrush of the battering-rams against the walls now about to collapse, behold!

Aetius et Theudor Gothorum rex ac Thorismodus, filius eius, cum exercitibus suis ad civitatem adcurrunt adversumque hostem eieciunt repelluntque. Itaque liberatam obtentu beati antestites civitatem, Attilanem fugant. Qui Mauriacum campum adiens, se praecingit ad bellum.

Aetius and Theudor, king of the Goths, and Thorismodus, his son, with their armies hastened to the city and drove out and repelled the enemy. Thus the city, liberated by the intercession of the blessed antecessor, they put Attila to flight. He, going to the Mauriac plain, girded himself for war.

Quod hi audientes, se contra eum viriliter praeparant. His diebus Romam sonus adiit, Aetium in maximo discrimine inter falangas hostium laborare. Quo auditu uxor eius anxia atque maesta, assiduae basilicas sanctorum apostolorum adibat atque, ut virum suum de hac via reciperet sospitem, praecabatur.

These men, hearing this, prepared themselves manfully against him. Upon this report his wife, anxious and mournful, went continually to the basilicas of the holy apostles and prayed that she might receive her husband safe from this journey.

Quae cum die noctuque haec agerit, quadam nocte homo pauperculus, crapulatus a vino, in angulo basilicae beati Petri apostoli obdormivit. Clausis autem ex more usteis, a custodibus non est nanctus. De nocte vero consurgens, relucentibus per tota aedis spatia lychinis, pavore territus, aditum, per quem foris evaderit, quaerit.

While these things were being done by day and by night, on a certain night a poorish man, intoxicated with wine, fell asleep in a corner of the basilica of the blessed Apostle Peter. But with the doors closed according to custom, he was not found by the custodians. Rising, however, from the night, with the spaces of the building gleaming throughout with lamps, terrified with panic, he seeks the entrance by which he might get out into the street.

Verum ubi primi atque alterius ustei claustra pulsat et obserata cuncta cognoscit, solo decubuit, trepidus praestolans locum, ut, convenientibus ad matutinis hymnis populis, hic liber abscederit. Interea vidit duas personas se invicem venerabiliter salutantes sollicitusque de suis esse prosperetatibus. Tunc qui erat senior ita exorsus est: 'Uxoris Aeti lacrimas diutius sustenire non patior.

But when he beats upon the bolts of the first and second stove and knows that all is barred, he lay down on the floor, trembling and awaiting the place, so that, with the peoples assembling for the morning hymns, this free man might depart. Meanwhile he saw two persons courteously greeting one another and anxious about their own prosperities. Then he who was the elder thus began: 'I will no longer endure the tears of Aeti's wife.'

Petit enim assiduae, ut virum suum de Galliis reducam incolomem, cum aliud exinde fuisset apud divinum iuditium praefinitum, sed tamen obtenui inmensam pietatem pro vita illius. Et ecce nunc illum propero viventem exinde reducturus! Verumtamen obtestor, ut qui haec audierit sileat arcanumque Dei vulgare non audeat, ne pereat velociter a terra'. Ille autem haec audiens, silire non potuit; sed mox inluciscente caelo omnia quae audierat matrisfamiliae pandit, expletisque sermonibus, lumen caruit oculorum.

For she continually begs indeed that I bring her husband back from the Gauls alive, although another thing had from that time been preassigned by divine judgment; yet I obtained immense pietas for his life. And behold now I shall hasten to bring him back living from there! Nevertheless I beseech you, that whoever hears these things keep silence and not dare to divulge the secret of God, lest he swiftly perish from the earth.' He, however, hearing these words, could not be silent; but soon, with the sky brightening, he discloses to the matron of the household all that he had heard, and when his speeches were exhausted, he lost the light of his eyes.

Igitur Aetius cum Gothis Francisque coniunctus adversus Attilanem confligit. At ille ad internitionem vastari suum cernens exercitum, fuga delabitur. Theodor vero Gothorum rex huic certamine subcubuit.

Therefore Aetius, joined with the Goths and the Franks, clashed against Attila. But he, seeing his army about to be laid waste unto destruction, slipped away in flight. Theodor, however, king of the Goths, submitted to this contest.

Nam nullus ambigat, Chunorum exercitum obtentu memorati antestites fuisse fugatum. Verum Aetius patritius cum Thorismodo victuriam obtinuit hostesque delivit. Expletoque bello, ait Aetius Thorismodo: 'Festina velociter redire in patriam, ne insistente germano a patris regno priveris'. Haec ille audiens, cum velocitate discessit, quasi antecipaturus fratrem et prior patris cathedram adepturus.

For no one doubts that the army of the Chuni was put to flight by the ostentation of the aforesaid bishops. But Aetius the Patrician, together with Thorismodus, won the victory and destroyed the enemies. And when the war was ended, Aetius said to Thorismodus: "Hasten quickly to return to the fatherland, lest, with your brother standing against you, you be deprived of your father's kingdom." Hearing this, he departed with speed, as if to anticipate his brother and be first to obtain his father's chair.

Simili et Francorum regem dolo fugavit. Illis autem recedentibus, Aetius, spoliato campo, victor in patriam cum grande est reversus spolia. Attila vero cum paucis reversus est, nec multo post Aquileia a Chunis capta, incensa atque deruta, Italia pervagata atque subversa est.

In like manner he also put to flight the king of the Franks by a trick. But as they withdrew, Aetius, his camp having been stripped, returned victorious to his fatherland with great spoils. Attila, however, returned with few men, and not long after Aquileia, taken by the Chuni, burned and razed, Italy was ravaged and overthrown.

Thorismodus cui supra meminimus, Alanos bello edomuit, ipsi deinceps post multas lites et bella a fratribus oppraessus ac iugulatus interiit.

Thorismodus, whom we mentioned above, subdued the Alans in war; he himself afterwards, after many disputes and wars, was oppressed and slaughtered by his brothers and perished.

8. Quid de Aetio historiograffi scripserint.

8. What the historiographers wrote concerning Aetius.

Igitur his ita degestis ac per ordinem expletis, quid de Aetio supra memorato Renati Frigiredi narret historia, tacere nefas putavi. Nam cum in duodecimo historiarum libro referat, post divi Honori excessum Valentinianum puerolum, uno tantum lustro peracto, a consubrino Theodosio imperatorem fuisse creatum et apud urbem Romam tyrannum Iohannem in imperium surrexisse, legatusque eius a caesare dicat fuisse dispectus, adiecit: Dum haec ita gererentur, legati ad tyrannum reversi sunt, mandata atrocia reportantes. Quibus permotus Iohannis Aetium, id temporis curam palatii, cum ingenti auri pondere ad Chunus transmittit, notus sibi obsidatus sui tempore et familiari amicicia divinctos, cum mandatis huiusmodi: cum primum partes adversae Italiam ingressae forent, ipse a tergo adoriretur, se ad fronte venturum.

Therefore, these matters having been so conducted and completed in order, I thought it not lawful to be silent about what the historian Renatus Frigiredus relates above concerning Aetius. For in the twelfth book of his histories he reports that, after the passing of the divine Honorius, Valentinian, a little boy, with only one lustrum completed, had been made emperor by his kinsman Theodosius, and that at the city of Rome the tyrant John had risen to power, and that his legate had been dispatched by the Caesar; he added: While these things were thus carried on, the envoys returned to the tyrant, bringing back atrocious commands. Moved by these reports, John sent Aetius, the chamberlain of the palace at that time, with a great weight of gold to Chunus, a man known to him, bound by hostage and by familiar friendship, with orders of this sort: that as soon as the hostile forces should have entered Italy, he should assail them from the rear, and that he himself would come upon them from the front.

Et quia de hoc viro consequenter plura memoranda sunt, genus moresque ordire placet. Gaudentius pater, Scyciae provintiae primoris loci, a domesticatu exorsus militiam, usque ad magisterii equitum culmen profectus. Mater Itala, nobilis ac locuplex faemina.

And because more ought to be said about this man in due course, it pleases me to begin with his family and character. Gaudentius his father, of the province of Scythia and of foremost rank, having set out from a household post entered military service and advanced to the summit of the magistery of the cavalry. His mother Itala, a noble and wealthy woman.

Aetius filius a puero praetorianus, tribus annis Alarici obsessus, dehinc Chunorum; post haec Carpilionis gener, ex comite domesticorum et Iohannis cura palatii. Medii corporis, virilis habitudinis, decenter formatus, quo neque infirmitudini esset neque oneri, animo alacer, membris vegitus, eques prumptissimus, sagittarum iactu peritus, contu inpiger, bellis aptissimus, pacis artibus celebris, nullius avaritiae, minimae cupiditatis, bonis animi praeditus, ne inpulsoribus quidem pravis ab instituto suo devians, iniuriarum patientissimus, laboris adpetens, inpavidus periculorum, famis, sitis, vigiliarum tolerantissimus. Cui ab ineunte aetate praedictum liquet, quantae potentiae fatis distinaretur, temporibus suis locisque celebrandus.

Aetius, son of a praetorian from boyhood, besieged by Alaric for three years, thereafter of the Chuni; afterward son‑in‑law of Carpilio, from the comes domesticorum and under John’s care of the palace. Of medium stature, of manly habit, handsomely formed so as to be suited neither to infirmity nor to burden; lively in spirit, vigorous of limbs, a most ready horseman, skilful in the casting of arrows, eager with the contus (long lance), supremely fit for wars, celebrated in the arts of peace, of no avarice and of the smallest cupidity, endowed with a fine mind; not even by wicked instigators departing from his purpose, most patient of injuries, eager for toil, undaunted by dangers, most tolerant of hunger, thirst, and vigils. From his commencing age it is clear to whom the foregoing pertains, how great a potency by the fates he would be set apart for, to be celebrated in his own times and places.

Haec supradictus historiograffus de Aetio narrat. Adultus autem Valentinianus imperator, metuens, ne se per tyrannidem Aetius oppraemeret, eum nullis causis extantibus interimit. Ipse postmodum augustus dum in campo Martio pro tribunali resedens concionaretur ad populum, Occila, buccellarius Aeti, ex adverso veniens, eum gladio perfodit.

These things the aforesaid historiographer relates concerning Aetius. But Valentinianus, the emperor, being adult, fearing lest Aetius should overpower him by tyranny, put him to death though no causes existed. Afterwards the augustus himself, while sitting in the Campus Martius before the tribunal and addressing the people, was pierced with a sword by Occila, Aetius’s buccellarius, who came from the opposite side.

Talis utrisque extitit finis.

Such was the end of both.

9. Quid de Francis idemque dicant.

9. What they say likewise concerning the Franks.

De Francorum vero regibus, quis fuerit primus, a multis ignoratur. Nam cum multa de eis Sulpici Alexandri narret historia, non tamen regem primum eorum ullatinus nominat, sed duces eos habuisse dicit. Quae tamen de eisdem referat, memorare videtur.

Concerning the kings of the Franks, who was first is unknown to many. For although the history of Sulpicius Alexander recounts many things about them, yet he nowhere at all names their first king, but says that they had dukes. Which things, however, he seems minded to relate concerning those same people.

Nam cum dicit, Maximum intra Aquileiam, amissam omnem spem imperii, quasi amentem resedere, adiungit: Eo tempore Genobaude, Marcomere et Sunnone ducibus Franci in Germaniam prorupere, ac pluribus mortalium limite inrupto caesis, fertiles maxime pagus depopulati, Agrippinensi etiam Coloniae metum incusserunt. Quod ubi Treverus perlatum est, Nanninus et Quintinus militaris magistri, quibus infantiam filii et defensionem Galliarum Maximus conmiserat, collecto exercitu, apud Agripinam convenerunt. Sed onusti praeda hostes, provinciarum opima depopulati, Rhenum transierunt, pluribus suorum in Romano relictis solo, ad repetendam depopulationem paratis, cum quibus congressus Romanis adcomodus fuit, multis Francorum apud Carbonariam ferro perimptis.

For when he says that Maximus, within Aquileia, sat down as if mad, all hope of the empire having been lost, he adds: At that time the Franks, with Genobaud, Marcomer and Sunno as leaders, burst into Germania, and with many limits of mortals broken through were slaughtered, they utterly laid waste very fertile districts, and even struck fear into the Colony of Agrippina. When this was brought to Treverus, Nanninus and Quintinus, the military magistrates to whom Maximus had entrusted the boyhood of his son and the defense of the Gauls, having collected their army, met at Agrippina. But, laden with spoil, the enemies, having despoiled the rich provinces, crossed the Rhine, many of their men having been left on Roman soil, prepared to renew their depredations; with them an engagement with the Romans proved favorable, many of the Franks being slain by the sword near Carbonaria.

Cumque consultaretur succensu, an in Franciam transire deberit, Nannenus abnuit, quia non inparatus et in locis suis indubiae fortiores futurus sciebat. Quod cum Quintino et reliquis viris militaribus displicuisset, Nanneno Mogontiacum reverso, Quintinus cum exercitu circa Nivisium castellum Rhenum transgressus, secundis a fluvio castris, casas habitatoribus vacuas atque ingentes vicos distitutos offendit. Franci enim simulatu metu se in remotiores saltus reciperant, concidibus per extrema silvarum procuratis.

And when it was debated by assent whether he ought to cross into Francia, Nannenus refused, because he knew he would not be unprepared and would be indubitably stronger in his own regions. Which thing, when it displeased Quintinus and the other military men, Nannenus having returned to Mogontiacum, Quintinus, with his army having crossed the Rhine about the fortress Nivisium, with camps favorably placed by the river, encountered houses empty of inhabitants and great villages deserted. For the Franks, by a pretence of fear, had withdrawn into the more remote glens, having prepared felled trees along the outermost skirts of the woods.

Itaque universis domibus exustis, in quas saevire soliditas ignava victoriae consummationem reponebat, nocte sollicita militis sub armorum onere duxerant. Ac primo diluculo Quintino proelii duci ingressi saltus, in medium fere diem inplicantes se erroribus viarum, toto pervagati sunt. Tandem cum ingentibus saeptis omnia a solido clausa offendissent, in palustres campus, qui silvis iungebantur, prorumpere molientibus, hostium rare apparuere, qui coniuncti arborum truncis vel concidibus superstantes, velut e fastigiis turrium sagittas turmentorum ritu effudere inlitas herbarum venenis, ut summe cutis neque letalibuse inflicta locis vulnera aut dubiae mortis sequerentur.

And so, with all the houses burned, in which the slack solidity of victory had entrusted the consummation of its savagery, by night the soldier, anxious under the burden of his arms, led them. And at first light Quintinus, having taken command of the battle, entered the passes, winding themselves into the heart of the day by the errors of the roads, and they wandered throughout. Finally, when everything closed off by vast enclosures struck them from firm ground, they burst forth into marshy plains that joined the woods, the enemy appearing only sparsely, who, joined to trunks of trees or to felled timber standing, as from parapets of towers poured forth arrows like a storm in the manner of engines — tipped with the poisons of herbs — so that the highest skins, nor in places struck by mortal wounds, nor such as followed dubious death, were not inflicted.

Dehinc maiore multitudine hostium circumfusus exercitus, in aperta camporum, quae libera Franci reliquerant, avide effusus est. Ac primi equites voraginibus inmersi, permixtis hominum iumentorumque corporibus, ruinam invicem suorum oppraessi sunt. Pedites etiam, quos nulla onera equorum calcaverant, inplicati limo, egre explecantes gressum, rursus se, qui paulo ante vix emerserant, silvis trepidantes occulebant.

Then the army, surrounded by a greater multitude of enemies, poured eagerly into the open campos which the Franks had left free. And the foremost horsemen, plunged into chasms, their bodies of men and pack‑animals mingled, were overwhelmed in a mutual ruin. The footsoldiers likewise, whom no burden of horses had trampled, entangled in mire, vainly trying to free their steps, again hid themselves trembling in the silvas — those who a little before had scarcely emerged.

Perturbatis ergo ordinibus, caesae legionis. Heraclio Iovinianorum tribuno ac paene omnibus qui militibus praeerant extinctis, paucis effugium totum nox et latibula silvarum praestiterunt. Haec in tertio Historiae libro narravit.

With the ranks therefore thrown into disorder, the legion cut down. When Heraclius, tribune of the Iovinians, and nearly all who had commanded the soldiers were slain, to a few the whole night and the wood‑hideouts furnished escape. He narrated these things in the third book of the History.

In quarto vero libro, cum de interfectione Victuris, fili Maximi tyranni, narraret, ait: Eo tempore Carietto et Sirus in locum Nanneni subrogati, in Germania cum exercitu opposito Francis diversabantur. Et post pauca, cum Franci de Germania praedas tulissent, adiecit: Nihil Arbogastis differre volens, conmonet caesarem poenas debetas a Francis exigendas, nisi universa, quae superiore anno caesis legionibus diripuerant, confestim restituerent auctorisque belli traderent, in quos violatae pacis perfidia poneretur. Haec acta, cum duces essent, retulit; et deinceps ait: Post dies paucolus, Marcomere et Sunnone Francorum regalibus transacto cursim conloquio imperatisque ex more obsidibus, ad hiemandum Treverus concessit.

In the fourth book indeed, when he was relating the killing of Victurus, son of the tyrant Maximus, he says: At that time Carietto and Sirus, having been substituted into the place of Nannenus, were ranging in Germany with an army opposed to the Franks. And after a little, when the Franks had taken booty from Germany, he added: Wishing to differ in nothing from Arbogastes, he admonishes the emperor that the penalties owed by the Franks be exacted, unless they at once restore all the things which, with the legions slain the previous year, they had plundered, and hand them over to the author of the war, upon whom the treachery of violated peace should be laid. These things done, while they were commanders, he reported; and afterwards he says: After a few days, Marcomer and Sunno, the kings of the Franks, having completed a hurried conference and, as customary, given hostages to the emperor, granted Trier for wintering.

Cum autem eos regales vocet, nescimus, utrum reges fuerint, an in vices tenuerunt regnum. Idem tamen scriptor, cum necessitates Valentiniani agusti commemorat, haec adiungit: Dum diversa in Oriente per Thracias geruntur, in Gallia status publicus perturbabatur. Clauso apud Viennam palatii aedibus principe Valentiniano paene infra privati modum redacto, militaris rei cura Francis satellitibus tradita, civilia quoque officia transgressa in coniurationem Arbogastis; nullusque ex omnibus sacramentis militiae obstrictis repperiebatur, qui familiari principis sermoni aut iussis obsequi auderet.

But when he calls them regales, we do not know whether they were kings, or held the kingdom in viceregal stead. The same writer, however, when he recounts the necessities of Valentinianus Augustus, adds these things: While diverse matters were being conducted in the East through the Thracias, the public state in Gaul was being disturbed. With the palace buildings closed at Vienna and the prince Valentinianus reduced almost below the measure of a private man, the care of military affairs was delivered to the Franks as satellites, and the civil offices likewise passed over into a conspiracy with Arbogast; and none of all those bound by the oaths of military service was found who dared to obey the prince’s familiar speech or his commands.

Dehinc refert: Eodem anno Arbogastis Sunnonem et Marcomere subregolus Francorum gentilibus odiis insectans, Agrepinam regentem maxime hieme petiit, gnarus toto omnes Frantiae recessus penetrandus urendusque, cum decursis foliis nudae atque arentes silvae insidiantes occulere non possent. Collicto ergo exercitu, transgressus Rhenum, Bricteros ripae proximos, pagum etiam quem Chamavi incolunt depopulatus est, nullo umquam occursante, nisi quod pauci ex Ampsivariis et Catthis Marcomere duce in ulterioribus collium iugis apparuere. Iterum hic, relictis tam ducibus quam regalibus, aperte Francos regem habere designat, huiusque nomen praetermissum, ait: Dehinc Eugenius tyrannus, suscepto expeticionale procincto, Rheni limitem petit, ut, cum Alamannorum et Francorum regibus vetustis foederibus ex more initis, inmensum ea tempestate exercitum gentibus feris ostentaret.

He then reports: In the same year, Arbogast, harrying Sunnon and Marcomere, a subregolus of the Franks, fanning tribal hatreds, sought Agrepina, who was ruling especially in winter, knowing that with the leaves fallen the naked and parched woods could not conceal those who would penetrate and burn every recess of Francia. Therefore, having gathered an army and crossed the Rhine, he devastated the Bricteri nearest the bank, and even the pagus which the Chamavi inhabit, no one ever encountering him, except that a few from the Ampsivarii and the Catthi appeared on the farther hill-ridges with Marcomere as leader. Again here, having abandoned both dukes and royals, he plainly designs that the Franks should have a king, and, the name of this one being omitted, he says: Then Eugenius the tyrant, having taken up the expeditionary array, sought the Rhine boundary, so that, since by ancient custom the kings of the Alamanni and Franks had entered into treaties, he might at that season display an immense army to the savage peoples.

Haec suprascriptus historiograffus de Francis exseruit. Renatus Profuturus Frigiretus, cui iam supra meminimus, cum Romam refert a Gothis captam atque subversam, ait: Interea Respendial rex Alanorum. Goare ad Romanos transgresso, de Rheno agmen suorum convertit, Wandalis Francorum bello laborantibus, Godigyselo rege absumpto, aciae viginti ferme milibus ferro peremptis, cunctis Wandalorum ad internitionem delendis, nisi Alanorum vis in tempore subvenisset.

The above-named historiographer excerpted these things about the Franks. Renatus Profuturus Frigiretus, whom we have already mentioned above, when he reports that Rome was taken and overthrown by the Goths, says: Meanwhile Respendial, king of the Alans — Goar having crossed over to the Romans, turned the column of his people from the Rhine; the Vandals, engaged in war with the Franks, their king Godigysel having been slain, their battle-lines of some twenty thousand cut down by the sword, all the Vandals were on the brink of destruction, had not the force of the Alans come to their aid in time.

Movet nos haec causa, quod cum aliorum gentium regis nominat, cur non nominet et Francorum. Tamen cum ait, quod Constantinus, adsumpta tyrannide, Constantium filium ad se de Hispaniis venire iussisset, ita disseruit: Accito Constantinus tyrannus de Hispaniis Constante filio idemque tyranno, quo de summa rerum consultarent praesentes; quo factum est, ut Constans, instrumento aulae et coniuge sua Caesaraugustae dimissis, Gerontio intra Hispanias omnibus creditis, ad patrem continuato itinere decurreret. Qui ubi in unum venere, interiectis diebus plurimis, nullo ex Italia metu, Constantinus gulae et ventre deditus redire ad Hispanias filium monet.

This matter moves us, because when he names the kings of other nations, why does he not name also those of the Franks. Yet when he says that Constantine, having assumed the tyranny, had ordered his son Constantine to come to him from the Spains, he thus relates: “Having summoned Constantine the tyrant from the Spains with his son Constans the likewise tyrant, that those present might consult about the supreme affairs”; whereupon it came to pass that Constans, the court’s apparatus and his wife of Caesaraugusta dismissed, Gerontius entrusted with all within the Spains, by uninterrupted journey hurried to his father. When they had come together, many days having been interposed, with no fear from Italy, Constantine, given to gluttony and the belly, advises his son to return to the Spains.

Qui, praemissis agminibus, dum cum patre resederet, ab Hispania nuntii commeant, Gerontio Maximum unum e clientibus suis imperio praeditum atque in se cometatu gentium barbararum accinctum parari. Quo exterreti, Edobecco ad Germanias gentes praemisso, Constans et praefectus iam Decimius Rusticus ex officiorum magistro petunt Gallias, cum Francis et Alamannis omnique militum manu ad Constantinum iam iamque redituri. Item cum Constantinum obsedire scribit, ita dicit: Vixdum quartus obsidionis Constantini mensis agebatur, cum repente ex ulteriore Gallia nuntii veniunt, Iovinum adsumpsisse ornatus regius et cum Burgundionibus, Alamannis, Francis, Alanis omnique exercitu inminire obsedentibus.

Who, with the vanguards having been sent on, while he sat with his father, had messengers coming and going from Hispania, that Gerontius was preparing Maximus, one of his clients, endowed with authority and girded against him with a comitatus of barbarian peoples. Terrified by this, with Edobecco sent to the Germanic peoples, Constans and the prefect, already Decimius Rusticus, from the master of offices seek Gaul, with the Franks and Alamanni and every band of soldiers about to return to Constantinus at any moment. Likewise, when he writes that they besieged Constantinus, he says: Scarcely was the fourth month of Constantinus’ siege being spent, when suddenly from farther Gaul messengers arrived that Jovinus had assumed the royal insignia and, with Burgundians, Alamanni, Franks, Alans and every army, was menacing and besetting.

Ita adceleratis moris, reserata urbe, Constantinus deditur, confestimque ad Italiam directus, missis a principe obviam percussoribus, supra Mintium flumine capite truncatus est. Et post pauca idem refert: Hisdem diebus praefectus tyrannorum Decimius Rusticus, Agroetius ex primicirio notariorum Iovini multique nobiles apud Arvernus capti a ducibus Honorianis et crudeliter interempti sunt. Treverorum civitas a Francis direpta incensaque est secunda inruptione.

Thus, with the pace accelerated and the city opened, Constantine was delivered up, and straightaway, being directed toward Italy and with pursuers sent by the prince to intercept him, he was beheaded above the river Mintius. And after a few days the same source reports: In those same days the prefect of the tyrants, Decimius Rusticus, Agroetius, from the primicerius of Jovinus’s notaries, and many nobles were captured at Arvernus by the dukes of Honorius and cruelly slain. The city of Trier was plundered and set aflame by the Franks in a second incursion.

Cum autem Asterius codicillis imperialibus patriciatum sortitus fuisset, haec adiungit: Eodem tempore Castinus domesticorum comes, expetitionem in Francos suscepta, ad Gallias mittitur. Haec hi de Francis dixire. Horosius autem et ipse historiograffus in septimo operis sui libro ita commemorat: Stilico, congregatis gentibus, Francos proteret, Rhenum transit, Gallias pervagatur et ad Pyrenius usque perlabitur.

But when Asterius, by imperial codicils, had been allotted the patriciate, he adds these: At the same time Castinus, comes of the domestics, having undertaken an expedition against the Franks, is sent into the Gauls. These are the things they said about the Franks. Horosius himself, historian likewise, in the seventh book of his work records thus: Stilicho, with the peoples gathered, drives back the Franks, crosses the Rhine, ranges through the Gauls and presses even to the Pyrenees.

Hanc nobis notitiam de Francis memorati historici reliquere, regibus non nominatis. Tradunt enim multi, eosdem de Pannonia fuisse degressus, et primum quidem litora Rheni amnes incoluisse, dehinc, transacto Rheno, Thoringiam transmeasse, ibique iuxta pagus vel civitates regis crinitos super se creavisse de prima et, ut ita dicam, nobiliore suorum familia. Quod postea probatum Chlodovechi victuriae tradedirunt, itaque in sequenti digerimus.

The historians mentioned have left us this account of the Franks, their kings not being named. For many relate that the same people had come down from Pannonia, and at first indeed inhabited the banks of the Rhine; then, having crossed the Rhine, they passed into Thuringia, and there, beside a pagus or the cities of a king Crinitus, they set themselves up — from the first and, so to speak, the more noble branch of their familia. This, they say, was afterwards confirmed by the victory of Chlodovech, and so we treat it in the following.

Nam et in Consolaribus legimus, Theudomerem regem Francorum, filium Richimeris quondam, et Ascylam, matrem eius, gladio interfectus. Ferunt etiam, tunc Chlogionem utilem ac nobilissimum in gente sua regem fuisse Francorum, qui apud Dispargum castrum habitabat, quod est in terminum Thoringorum. In his autem partibus, id est ad meridianam plagam, habitabant Romani usque Ligerem fluvium.

For in the Consolaries we read that Theudomer, king of the Franks, son of the once‑Richimer, and Ascylia, his mother, were slain by the sword. They also relate that at that time Chlogio was a useful and most noble king among his people, a king of the Franks, who dwelt at the castrum Dispargum, which is within the bounds of the Thoringi. In those parts, that is toward the meridian region, Romans dwelt even as far as the river Liger.

Ultra Ligerem vero Gothi dominabantur. Burgundiones quoque, Arrianorum sectam sequentes, habitabant trans Rhodanum, quod adiacit civitate Lugdunense. Chlogio autem, missis exploratoribus ad urbem Camaracum, perlustrata omnia, ipse secutus, Romanus proteret, civitatem adpraehendit, in qua paucum tempus resedens, usque Sumenam fluvium occupavit.

Beyond the Loire, however, the Goths held sway. The Burgundiones also, following the sect of the Arians, dwelt across the Rhone, which adjoins the city of Lugdunum. Chlogio, having sent scouts to the city of Camaracum and, after all things were reconnoitred, himself following, routed the Roman, seized the city, and, residing there for a short time, advanced as far as the river Sumenus.

De huius stirpe quidam Merovechum regem fuisse adserunt, cuius fuit filius Childericus.

Of this lineage some assert that Merovech was king, whose son was Childeric.

10. Quid de simulacris gentium prophetae Domini scribant.

10. What the Lord’s prophets write about the simulacra (images) of the nations.

Sed haec generatio fanaticis semper cultibus visa est obsequium praebuisse, nec prursus agnovere Deum, sibique silvarum atque aquarum, avium bestiarumque et aliorum quoque elementorum finxere formas, ipsasque ut Deum colere eisque sacrifitium delibare consueti. 0! si eorum fibras cordium vox illa terribilis attigisset, qui per Moyse populo locuta est, dicens: Non sint tibi dii alii praeter me. Non facies tibi sculptile neque adorabis omnem similitudinem quae in caelo sunt et quae in terra et quae versantur in aquis; non facis et non coles ea. Et illud: Dominum Deum tuum adorabis et ille soli servies ac per nomen eius iurabis. Quid si intellegere potuissent, quae pro vituli conflatilis veneratione Israheliticum populum ultio subsecuta conpraesseret, cum post epolum et cantica, post luxorias atque saltationes cum ore inmundo proferrent de eodem sculptile: Hii sunt dii tui, Israhel, qui te eduxerunt de terra Aegypti?

But this generation was always seen to have given obedience to fanatical cults, nor formerly did they acknowledge God, but fashioned for themselves the forms of the woods and of waters, of birds, of beasts and of other elements likewise, and were accustomed to worship them as God and to make sacrifice to them. O! if that terrible voice which spoke through Moses to the people had touched the fibers of their hearts, saying: Let there not be to you other gods beside me. You shall not make for yourself a graven thing nor shall you adore any likeness that is in heaven or that is on earth or that moves in the waters; you shall not make and you shall not worship them. And that: You shall worship the Lord your God and him alone shall you serve and by his name shall you swear. What if they could have understood what vengeance followed the Israelite people for the molten‑calf veneration, when, after the banquet and songs, after licentious revels and dances, with foul mouth they would proclaim concerning the same graven thing: These are your gods, Israel, who brought you out of the land of Egypt?

Ceciderunt ex eis viginti quattuor milia hominum. Quid de his qui initiati Belphegor cum Moabitibus scorto commixti, a proximis caesi, prostrati sunt? In qua plaga Finees sacerdus, interemptis adulteris, sedabit furorem Dei, et repotatum est illi ad iustitiam.

24,000 of them fell. What of those who, initiated in Baal‑Peor, mingled in fornication with the Moabites — were they struck down, slain by their neighbors? In that plague Phinehas the priest, the adulterers having been killed, stilled the fury of God, and it was reckoned to him for righteousness.

Quid, si et illa eorum aurebus inlata fuisset, quod Dominus per David intonat, dicens: Quia omnes dii gentium daemonia, Dominus autem caelos fecit? Et: Simulacra gentium argentum et aurum, opera manuum hominum. Similis illis fiant qui faciunt ea, et omnes qui confidunt in eis.

What if that also had been brought into their ears, which the Lord thunders through David, saying: "For all the gods of the nations are demons, but the Lord made the heavens"? And: "The idols of the nations are silver and gold, the work of men's hands. Let those who make them become like them, and all who trust in them."

Vel illud: Confundantur omnes qui adorant sculptile, qui gloriantur in simulacris suis. Et iterum quod Abbacuc profeta testatur, dicens: Quid prodest sculptile quod sculpserunt illud? Finxerunt illud cumflatile, fantasma mendum.

Or this: "Let all who worship a carved image be confounded, those who glory in their own idols." And again what the prophet Habakkuk testifies, saying: "What profit is the carved thing which they have carved? They have fashioned it as a thing of breath, a deceptive phantom."

Est hoc autem productio argenti et auri, et omnes spiritus non est in eis. Dominus autem in templo sancto suo: timeat a faciae eius universa terra. Sed et alius propheta dicit: Dii, qui caelum et terram non fecerunt, pereant a terra et de his qui sub caelis sunt.

But this is the production of silver and gold, and there are no spirits in them. But the Lord is in his holy temple: let all the earth fear before his face. And another prophet says: Let the gods, who did not make heaven and earth, perish from the earth and from those who are under the heavens.

Item illic: Haec dicit Dominus, creans caelus, ipse Deus formans terram et quae in ea sunt; ipse plastis eius, non in vanum fundavit eam, ut habitaretur creavit eam. Ego Dominus, hoc mihi nomen est, gloriam meam alteri non dabo neque virtutem meam sculptilibus, qui ab initio transierunt. Et alibi: Numquid sunt in sculptilibus gentium qui pluant?

Likewise there: Thus says the Lord, creating the heavens, himself God forming the earth and the things in it; he himself fashioned it, not in vain did he found it, he created it that it might be inhabited. I am the Lord; this is my name; I will not give my glory to another nor my strength to sculpted images, which from the beginning passed away. And elsewhere: Are there in the idols of the nations those who make it rain?

Et per Isaiam iterum dicit: Ego primus et novissimus, et absque me non est deus et formatur, quem ego non noverim. Plastae idoli omnes nihil sunt, et amantissima eorum non proderunt eis. Ipse sunt testis eorum, quia non vident neque intellegent, et confundentur in eis.

And through Isaiah again he says: I am the First and the Last, and without me there is no god, and the one formed whom I do not know. All fashioned idols are nothing, and their dearest ones will not avail them. They themselves are their witnesses, because they do not see nor understand, and they will be confounded by them.

Ecce! omnes participes eius confundentur, fabri enim sunt ex hominibus. In prunis et malleis furmavit illud, et operatus est in brachio fortitudinis suae.

Behold! all its participants shall be confounded, for they are craftsmen, made of men. With files and hammers they fashioned it, and worked it with the arm of their strength.

Similiter et artifex lignarius in circino turnavit illud et fecit imaginem viri quasi spetiosi hominis habitantis in domo. Succidit lignum, operatus est, fecit sculptile et adoravit ut deum, clavis et malleis conpaginavit, ut non dissolvatur. Portata tollentur, quia incidere non valent; reliquum vero ligni factus est hominibus in focum, et calefacti sunt.

Likewise the woodworker turned it on a lathe and made an image of a man, as of a comely man dwelling in a house. He felled the wood, worked it, made a carving and adored it as a god, fastening it together with nails and hammers so that it would not fall apart. They are lifted up when carried, because they are not able to be cut; the remainder of the wood, however, was made into a fire for men, and they were warmed.

Ex aliud vero deum fecit et sculptile sibi. Curvatur ante illud et adoravit illud et obsecrat, dicens: 'Libera me, quia deus meus es tu. Medietatem eius igni conbussi et coxi super carbones eius panes; coxi carnes et comedi, et de reliquum eius idolum faciam. Ante truncum ligni adorabo; pars eius cinis est'. Cor insipiens adoravit illud et non liberavit animam suam.

But from another he made a god and a sculptured image for himself. He bows before it and worships it and entreats, saying: 'Deliver me, for you are my god. I burned half of it with fire and I baked breads upon its coals; I roasted meats and ate, and of its remainder I will make an idol. Before the stump of the wood I will bow; part of it is ash.' The foolish heart worshiped it and did not deliver his soul.

Neque dicit: Forte mendatium est in dextera mea. Haec autem generatio Francorum non intellexit primum; intellexerunt autem postea, sicut sequens historia narrat.

Nor does he say: 'Perhaps there is mendacity in my right hand.' This generation of the Franks, however, did not understand at first; they understood afterwards, as the following history relates.

11. De Avito imperatore.

11. On the Emperor Avitus.

Avitus enim unus ex senatoribus et - valde manefestum est - civis Arvernus, cum Romanum ambisset imperium, luxoriosae agere volens, a senatoribus proiectus, apud Placentiam urbem episcopus ordenatur. Conperto autem, quod adhuc indignans senatus vita eum privari vellit, basilica sancti Iuliani Arverni martyres cum multis muneribus expetivit. Sed impleto in itenere vitae cursu, obiit, delatusque ad Brivatinsem vicum, ad pedes antedicti martyres est sepultus.

Avitus, for he was one of the senators and — very manifestly — a citizen of the Arverni, when he aspired to the Roman imperium, wishing to live luxuriously, was cast off by the senators and ordained bishop at the city of Placentia. But when it was discovered that the senate, still indignant, wished to deprive him of life, he sought the basilica of Saint Julian the Arvernian, martyr, with many gifts. Yet, the course of his life’s journey being fulfilled, he died, and having been carried to the village of Brivatinse, he was buried at the feet of the aforesaid martyr.

Cui Martianus successit. In Galliis autem Egidius ex Romanus magister militum datus est.

To whom Martianus succeeded. In Gaul, however, Egidius, a Roman, was appointed magister militum.

12. De Childerico rege et Egidio.

12. Concerning King Childeric and Egidius.

Childericus vero, cum esset nimia in luxoria dissolutus et regnaret super Francorum gentem, coepit filias eorum stuprose detrahere. Illique ob hoc indignantes, de regnum eum eieciunt. Conperto autem, quod eum etiam interficere vellent, Thoringiam petiit, relinquens ibi hominem sibi carum, qui virorum furentium animus verbis linibus mollire possit, dans etiam signum, quando redire possit in patriam; id est diviserunt simul unum aureum, et unam quidem partem secum detulit Childericus, aliam vero amicus eius retenuit, dicens: 'Quando quidem hanc partem tibi misero, partesque coniunctae unum efficerent solidum, tunc tu securo animo in patriam repedabis'. Abiens ergo in Thoringiam, apud regem Bysinum uxoremque eius Basinam latuit.

Childeric, however, being overly dissolved in luxury and ruling over the Frankish people, began to carry off their daughters for rape. They, indignant on this account, expelled him from the kingdom. But when it was discovered that they even wished to kill him, he sought Thuringia, leaving there a man dear to him, who could soften the minds of raging men with words and linens, and giving also a token by which he might return to his fatherland; that is, together they divided a single gold piece, and Childeric indeed took one part with him, while his friend retained the other, saying: “When indeed you send me this part, and the joined parts make one solid whole, then with a secure mind you will return to your country.” Therefore, going into Thuringia, he hid with King Bisinus and his wife Basina.

Denique Franci, hunc eiectum, Egidium sibi, quem superius magistrum militum a re publica missum diximus, unanimiter regem adsciscunt. Qui cum octavo anno super eos regnaret, amicus ille fidelis, pacatis occultae Francis, nuntius ad Childerico cum parte illa divisi solidi quam retenuerat mittit. Ille vero certa cognoscens inditia, quod a Francis desideraretur, ipsis etiam rogantibus, a Thoringia regressus, in regno suo est restitutus.

Finally the Franks, having deposed him, unanimously admit Egidius to be their king — he whom above we said had been sent by the res publica as magister militum. And when he had reigned over them for the eighth year, that faithful friend, the Franks being secretly appeased, sent a messenger to Childeric with that part of the divided solidus which he had retained. He, however, learning certain signs that he was desired by the Franks, and even at their request, having returned from Thuringia, was restored to his kingdom.

His ergo regnantibus, simul Basina illa, quam supra memoravimus, relicto viro suo, ad Childericum venit. Qui cum sollicite interrogaret, qua de causa ad eum de tanta regione venisset, respondisse fertur: 'Novi', inquid, 'utilitatem tuam, quod sis valde strinuus, ideoque veni, ut habitem tecum. Nam noveris, si in transmarinis partibus aliquem cognovissem utiliorem tibi, expetissem utique cohabitationem eius'. At ille gaudens eam sibi in coniugio copulavit.

While he reigned, that Basina whom we mentioned above, having left her husband, came to Childeric. When he anxiously asked for what reason she had come to him from so great a region, she is said to have answered: "I know your usefulness, that you are very strenuous, and therefore I have come that I might dwell with you. For know that, had I found in overseas parts anyone more advantageous to you, I would certainly have sought to cohabit with him." But he, rejoicing, joined her to himself in marriage.

Quae concipiens, peperit filium vocavitque nomen eius Chlodovechum. Hic fuit magnus et pugnatur egregius.

Having conceived, she bore a son and called his name Chlodovechum. He was great and outstanding as a fighter.

13. De episcopatu Venerandi ac Rustici Arvernis.

13. Concerning the episcopate of Venerandus and Rusticus of the Arverni.

Apud Arvernus vero post transitum sancti Artemi Venerandus ex senatoribus episcopus ordenatur. Qualis autem fuerit hic pontifex, testatur Paulinus dicens: Si enim hodie videas dignos Domino sacerdotes, vel Exsuperium Tholosae, vel Simplicium Viennae, vel Amando Burdigale, vel Diogenianum Albigae, vel Dinamium Ecolisnae, vel Venerandum Arvernus, vel Alithium Cadurcis, vel nunc Pegasium Petrocoris, utcumque se habent saeculi mala, videbis profectus dignissimus totius fidei relegionesque custodes. Hic in ipsa dominici natalis vigilia transisse refertur.

At Arvernus, however, after the passing of Saint Artemius, Venerandus, one of the senators, was ordained bishop. What sort of pontiff this was, Paulinus testifies, saying: If indeed today you should see priests worthy to the Lord, either Exsuperius of Tolosa, or Simplicius of Vienna, or Amandus of Burdigale, or Diogenianus of Albigae, or Dinamius of Ecolisna, or Venerandus of Arvernus, or Alithius of Cadurcus, or now Pegasius of Petrocoris, however the evils of the age stand, you will see indeed a most worthy man, a guardian of the whole faith and of the religious. He is reported to have passed away on the very vigil of the Lord’s Nativity.

Mane autem facto processio solemnitates funeris eius obsequium fuit. Post cuius obitum foeda apud civis pro episcopatu intentio vertebatur. Cumque partes inter se divisae alium aliumque eregere vellent, magna conlisio erat populi.

When morning had come the procession was the solemn observance of his funeral. After whose death a foul contention among the citizens arose for the bishopric. And because the parties, divided among themselves, wished to raise up one man and another, there was a great collision of the people.

Resedentibus tamen episcopis die dominico, mulier quaedam velata atque devota Deo audenter ad eos ingreditur, qui ait: 'Audite me, sacerdotes Domini! Scitote enim, quod non est in his bene placitum Deo, quos hi ad sacerdotium elegerunt. Ecce enim Dominus hodie ipsi sibi providebit antestitem.

While the bishops were sitting on the Lord’s day, a certain woman, veiled and devout to God, boldly entered among them and said: 'Hear me, priests of the Lord! Know then that it is not well-pleasing to God in these matters whom these have chosen to the priesthood. For behold, the Lord today will provide for himself a witness.'

Itaque nolite conturbare neque conlidere populum, sed pacientes estote parumper! Dominus enim nunc diriget, qui regat ecclesiam hanc'. His itaque mirantibus haec verba, subito Rusticus nomine, qui erat ex ipsa urbis Arvernae diocese presbiter, advenit. Ipsi enim iam mulieri per visionem fuerat indicatus.

Therefore do not throw the people into confusion nor violate them, but be patient for a little while! For the Lord will now direct him who shall rule this church.' While they therefore wondered at these words, suddenly one named Rusticus, who was a presbyter from the very diocese of the city of Arverna, arrived. For he himself had already been indicated to the woman by a vision.

Quo viso, ait: 'En ipsum quem elegit Dominus! Ecce qualem vobis pontificem distinavit! Hic ordenetur episcopus!' Haec ea loquente, omnis populus, cuncta intentione postposita, clamavit, dignum ac iustum esse.

When he was seen, he said: 'Behold the very one whom the Lord has chosen! Behold what sort of pontiff He has set apart for you! Let this man be ordained bishop!' She speaking these words, all the people, with all other intentions put aside, cried out that it was worthy and just.

Qui in cathedra positus, septimus in eodem loco pontificatus honorem, populo gaudente, suscepit.

He, placed upon the chair, received, as the seventh in that same seat, the honor of the pontificate, the people rejoicing.

14. De episcopatu Eustochi Turonici.

14. On the episcopate of Eustochus of Tours.

De episcopatu Eustochi Turonici atque Perpetui, et de basilica sancti Martini.

On the episcopate of Eustochius of Tours and of Perpetuus, and on the basilica of Saint Martin.

Apud urbem vero Turonicam, defuncto Eustochio episcopo septimo decimo sacerdotii sui anno, quintus post beatum Martinum Perpetuus ordinatur. Qui cum virtutes assiduas ad sepulchrum eius fieri cerneret, cellulam, quae super eum fabricata fuerat, videns parvulam, indignam talibus miraculis iudicavit. Qua submota, magnam ibi basilicam, quae usque hodie permanet, fabricavit, quae habetur a civitate passus 550.

At the city of Tours, upon the death of Bishop Eustochius in the seventeenth year of his priesthood, Perpetuus was ordained the fifth after Blessed Martin. He, when he perceived continual acts of virtue being performed at his tomb, seeing the little cell which had been built over him, judged it unworthy of such miracles. That being removed, he built there a great basilica, which remains to this day, and which is held by the city at a distance of 550 paces.

Habet in longo pedes 160, in lato 60, habet in alto usque ad cameram pedes 45; fenestras in altario 32, in capso 20; columnas 41; in toto aedificio fenestras 52, columnas 120; ostia 8, tria in altario, quinque in capso. Sollemnitas enim ipsius basilicae triplici virtute pollet: id est dedicatione templi, translatione corporis sancti vel ordinatione eius episcopati. Hanc enim quarto Nonas Iulias observabis; depositionem vero eius tertio Idus Novembris esse cognoscas.

It measures 160 feet in length, 60 feet in breadth, and up to the chamber 45 feet in height; windows in the altar 32, in the chancel 20; columns 41; in the whole building windows 52, columns 120; doors 8, three in the altar, five in the chancel. For the solemnity of that basilica prevails by a threefold virtue: that is, by the dedication of the temple, the translation of the holy body, or by its ordination to the episcopate. You shall observe the first on the 4th day before the Nones of July (July 4); and you shall know that his deposition is on the 3rd day before the Ides of November (November 11).

Quod si fideliter celebraveris, et in praesenti saeculo et in futuro patrocinia beati antistitis promereberis. Et quoniam camera cellulae illius prioris eleganti opere fuerat fabricata, indignum duxit sacerdos, ut opera eius deperiret, sed in honore beatorum apostolorum Petri et Pauli aliam construxit basilicam, in qua cameram illam adfixit. Multas et alias basilicas aedificavit, quae usque hodie in Christi nomine constant.

If you celebrate it faithfully, you will win the patronage of the blessed bishop both in this present age and in the age to come. And since the chamber of that cell had previously been built with elegant workmanship, the priest judged it unworthy that his work should perish; but in honor of the blessed apostles Peter and Paul he erected another basilica, in which he affixed that chamber. He also built many other basilicas, which stand to this day in the name of Christ.

15. De basilica sancti Simphoriani.

15. Concerning the basilica of Saint Simphorian.

Eo tempore et basilica beati Simphoriani Agustidunensis martiris ab Eufronio presbitero aedificata est. Et ipse Eufronius huius deinceps urbis episcopatum sortitus est. Hic enim marmorem, qui super sanctum sepulchrum beati Martini habetur, cum grandi devotione transmisit.

At that time also the basilica of blessed Simphorianus, martyr of Agustidunum, was built by the priest Eufronius. And Eufronius himself thereafter obtained the episcopate of this city. For he conveyed the marble which is placed above the holy tomb of blessed Martin with great devotion.

16. De Namatio episcopo et ecclesia Arverna.

16. Concerning Namatius the bishop and the Arvernian church.

Sanctus vero Namatius post obitum Rustici episcopi apud Arvernus in diebus illis octavus erat episcopus. Hic ecclesiam, qui nunc constat et senior infra murus civitatis habetur, suo studio fabricavit, habentem in longo pedes 150, in lato pedes 60, id est infra capso, in alto usque cameram pedes 50, inante absidam rotundam habens, ab utroque latere ascellas eleganti constructas opere; totumque aedificium in modum crucis habetur expositum. Habet fenestras 42, columnas 70, ostia 8. Terror namque ibidem Dei et claritas magna conspicitur, et vere plerumque inibi odor suavissimus quasi aromatum advenire a religiosis sentitur.

Saint Namatius, moreover, after the death of Bishop Rusticus, in those days was the eighth bishop at Arvernus. He built the church — which now stands and is reckoned the older within the city wall — by his own zeal, it having in length 150 feet, in breadth 60 feet, that is, within the capso, in height up to the chamber 50 feet, having before it a rounded apse, with aisles (ascellas) elegantly constructed on either side; and the whole edifice is laid out in the manner of a cross. It has 42 windows, 70 columns, 8 doors. For there the terror of God and great brightness are seen, and truly most often there is perceived there a most sweet odor, like of aromatics, coming from the religious.

Parietes ad altarium opere sarsurio ex multa marmorum genera exornatos habet. Exactum ergo in duodecimo anno beatus pontifex aedificium, Bononiae civitatem Italiae sacerdotes dirigit, ut ei reliquias sanctorum Agricolae et Vitalis exhibeant, quos pro nomine Christi Dei nostri manifestissime crucifixos esse cognovimus.

The walls by the altar are adorned with sarsurial workmanship of many kinds of marble. Therefore the building was completed in the 12th year; the blessed pontiff ordered the priests of the city of Bononia in Italy to show him the relics of Saints Agricola and Vitalis, whom we very manifestly recognized to have been crucified for the name of Christ our God.

17. De coniuge eius et basilica sancti Stephani.

17. On his spouse and the basilica of Saint Stephen.

Cuius coniux basilicam sancti Stephani suburbano murorum aedificavit. Quam cum fucis colorum adornare velit, tenebat librum in sinum suum, legens historias actionis antiquae, pictoribus indicans, quae in parietibus fingere deberent. Factum est autem quadam die, ut, sedente ea in basilica ac legente, adveniret quidam pauper ad orationem, et aspiciens eam in veste nigra, senio iam provecta, putavit esse unam de egentibus protulitque quadram panis et posuit in sinu eius et abscessit.

Whose spouse built the basilica of Saint Stephen beyond the suburban walls. Now when she wished to adorn it with the paints of colours, she held a book in her bosom, reading the histories of ancient action, indicating to the painters what they ought to depict upon the walls. It came to pass one day that, she sitting in the basilica and reading, a certain poor man came for prayer, and, seeing her in a black garment, already advanced in age, thought her to be one of the needy, brought forth a square loaf of bread and laid it in her bosom and departed.

Illa vero non dedignans munus pauperis, qui personam eius non intellexit, accepit et gratias egit reposuitque, hanc suis epulis anteponens et benedictionem ex ea singulis diebus sumens, donec expensa est.

She, however, not despising the gift of the poor man, who had not perceived his person, received it and gave thanks and laid it aside, preferring it before her own feasts and taking a benediction from it each day, until it was consumed.

18. Quod Childericus Aurilianus et Andecavo venit Odovacrius.

18. Concerning which, Childericus came to Aurilianus and to Andecavus, Odovacrius.

Igitur Childericus Aurilianis pugnas egit, Adovacrius vero cum Saxonibus Andecavo venit. Magna tunc lues populum devastavit. Mortuus est autem Egidius et reliquit filium Syagrium nomine.

Therefore Childericus waged battles at Aurilianis, while Adovacrius came to Andecavo with the Saxons. Then a great plague devastated the people. Egidius, moreover, died and left a son named Syagrius.

Quo defuncto, Adovacrius de Andecavo vel aliis locis obsedes accepit. Brittani de Bituricas a Gothis expulsi sunt, multis apud Dolensim vicum peremptis. Paulos vero comes cum Romanis ac Francis Gothis bella intulit et praedas egit.

Upon his death, Adovacrius received hostages from Andecavo and other places. The Britons from Bituricas were expelled by the Goths, many being slain near the village called Dolensim. Paulos, however, the count, with the Romans and Franks made war on the Goths and carried off booty.

Veniente vero Adovacrio Andecavus, Childericus rex sequenti die advenit, interemptoque Paulo comite, civitatem obtinuit. Magnum ea die incendio domus aeclesiae concremata est.

When Adovacrius indeed came to Andecavus, King Childeric arrived the following day; Paul the count having been slain, he took possession of the city. On that day the house of the church was consumed by a great fire.

19. Bellum inter Saxones ac Romanus.

19. War between the Saxons and the Romans.

His ita gestis, inter Saxones atque Romanos bellum gestum est; sed Saxones terga vertentes, multos de suis, Romanis insequentibus, gladio reliquerunt; insolae eorum cum multo populo interempto a Francis captae atque subversi sunt. Eo anno minse nono terra tremuit. Odovacrius cum Childerico foedus iniit, Alamannusque, qui partem Italiae pervaserant, subiugarunt.

With these things thus accomplished, a war was waged between the Saxons and the Romans; but the Saxons, turning their backs, left many of their men to the pursuing Romans by the sword; their islands, with much of the people slain, were captured and overturned by the Franks. In that year, in the ninth month, the earth trembled. Odovacrius made a treaty with Childericus, and they subjugated the Alamanni, who had overrun part of Italy.

20. De Victorio duce.

20. Concerning Victorius, the leader.

Eoricus autem Gothorum rex Victorium ducem super septem civitatis praeposuit anno XIIII, regni sui. Qui protinus Arvernus adveniens, civitatem addere voluit, unde et criptae illae usque hodie perstant. Ad basilicam sancti Iuliani colomnas, quae sunt in aede positae, exhibere iussit.

Eoricus, king of the Goths, appointed Victor as duke over seven cities in the 14th year of his reign. Who straightway, arriving at Arvernus, wished to add the city, whence those crypts even to this day remain. He ordered the columns of the basilica of Saint Julian, which are set in the church, to be displayed.

Basilicam sancti Laurenti et sancti Germani Licaniacensis vici iussit aedificare. Fuit autem Arvernus annis novem. Super Euchirium vero senatorem calumnias devolvit; quem in carcere positum nocte extrahi iussit, ligatumque iuxta parietem antiquum, ipsum parietem super eum elidi iussit.

He ordered the basilica of Saint Laurentius and of Saint Germanus of the village Licaniacensis to be built. Arvernus, however, was for nine years. Against Euchirius the senator he cast calumnies; whom, placed in prison, he ordered to be dragged out at night, and, bound beside an ancient wall, he ordered that very wall to be hurled down upon him.

Ipse vero dum nimium esset in amore mulierum luxoriosus et ab Arvernus veriritur interfeci, Romam aufugit, ibique similem timptans exercere luxoriam, lapidibus est obrutus. Post cuius excessum regnavit Euricus annus IIII; obiit autem anno vicissimo septimo regni sui. Fuit etiam et tunc terrae motus magnus.

He himself, however, while he was excessively luxurious in his love of women and was feared by Arvernus, was slain; he fled to Rome, and there, trying to practise the same licentiousness, was pelted to death with stones. After his death Euricus reigned four years; but he died in the twenty‑seventh year of his reign. There was also at that time a great earthquake.

21. De Eparchio episcopo.

21. On Eparchius, the bishop.

Defuncto autem apud Arvernus Namatio episcopo, Eparchius successit, vir sanctissimus atque religiosus. Et quia eo tempore ecclesia parvam infra muros urbis possessionem habebat, ipsi sacerdoti in ipso, quod modo salutatorium dicitur, mansio erat, atque ad gratias Deo tempore nocturno reddendas ad altarium ecclesiae consurgebat. Factum est autem, ut nocte quadam ingrediens, plenam ecclesiam a demonibus repperiret ipsumque principem in modum ornatae mulieris in throni illius cathedra resedentem.

After Bishop Namatius died at Arvernus, Eparchius succeeded him, a most holy and religious man. And because at that time the church had a small possession within the city walls, there was for the priest himself a mansio in that place which is now called the salutatorium, and he would rise at night to the church’s altar to render thanks to God. It happened, however, that entering one night he found the church full of demons and found the very prelate himself sitting on that throne‑chair in the guise of an adorned woman.

Cui ait pontifex: 'O meretrix execranda, non sufficit tibi loca cuncta variis pollutionibus infecire, adhuc et cathedram a Domino consecratam fetida sessionis tuae accessione coinquinas? Abscede a domo Dei, ne a te amplius polluatur'. Cui ait: 'Et quia mihi meretricis nomen inponis, multas tibi parabo insidias ob desideria mulierum'. Et haec dicens, sicut fumus evanuit. Verumtamen sacerdos temptatus est per commotionem corporis a concupiscentia; sed signo crucis sanctae munitus, nihil ei inimicus nocere potuit.

To whom the pontiff said: "O execrable harlot, is it not enough for you to infect every place with various pollutions, and still to soil with the fetor of your seat the chair consecrated by the Lord by the addition of your presence? Depart from the house of God, lest it be polluted further by you." To whom she replied: "And because you lay upon me the name of harlot, I will prepare many snares for you on account of the desires of women." And saying these things, she vanished like smoke. Nevertheless the priest was tempted by a commotion of the body with concupiscence; but fortified by the sign of the holy cross, nothing hostile could do him harm.

Ferunt etiam, ipsum in arce Cantobennici montis monasterium collocasse, ubi nunc oratorium est, et ibi se diebus quadragesimae sanctae recludere; die autem caenae dominicae cum magno psallentio, comitantibus clericis civibusque, ad ecclesiam suam revertebatur. Quo migrante, Sidonius ex praefecto substituetur, vir secundum saeculi dignitatem nobilissimus et de primis Galliarum senatoribus, ita ut filiam sibi Aviti imperatoris in matrimonio sociaret. Huius tempore, cum adhuc apud urbem Arvernam Victorius, cui supra meminimus, moraretur, fuit in monasterio beati Quirici urbis ipsius abba Abraham nomine, qui fide atque operibus Abrahae illius prioris gratia refulgebat, sicut in libro vitae eius scripsimus.

They also report that he founded a monastery on the citadel of Cantobennicus Mount itself, where now there is an oratory, and there he shut himself up during the days of Holy Lent; yet on the day of the Lord’s Supper, with great psalmody and with clerics and citizens accompanying him, he returned to his church. When he withdrew thence, Sidonius was appointed in the place of the prefect, a man most noble according to the dignity of the age and among the foremost senators of the Gauls, so that he allied himself in marriage to the daughter of Emperor Avitus. At that time, while Victorius, whom we mentioned above, still sojourned at the city of the Arverni, there was in the monastery of blessed Quiricus of that same city an abbot named Abraham, who shone by faith and works through the prior grace of that Abraham, as we have written in the book of his life.

22. De Sidonio episcopo.

22. Concerning Bishop Sidonius.

Sanctus vero Sidonius tantae facundiae erat, ut plerumque ex inproviso luculentissime quae voluisset, nulla obsistente mora, conponeret. Contigit autem quadam die, ut ad festivitatem basilicae monasterii, cui supra meminimus, invitatus accederet, ablatoque sibi nequiter libello, per quem sacrosancta sollemnia agere consueverat, ita paratus a tempore cunctum festivitatis opus explicuit, ut ab omnibus miraretur nec putaretur ab adstantibus, ibidem hominem locutum fuisse, sed angelum. Quod in praefatione libri, quem de missis ab eo conpositis coniunximus, plenius declaravimus.

Saint Sidonius was of such eloquence that he would, most often unbidden, compose with the utmost lucidity whatever he wished, with no obstructing delay. It happened, however, one day that, invited to the festivity of the basilica of the monastery which we mentioned above, and having had wickedly taken away from him a little book by which he was accustomed to celebrate the most sacred sollemnia, he was nevertheless so prepared by the time that he unfolded the whole work of the festivity that all marveled and those standing by did not think that a man had spoken there, but an angel. This we set forth more fully in the praefation of the book which we appended concerning the masses composed by him.

Cum autem esset magnificae sanctitatis atque, ut diximus, ex senatoribus primis, plerumque nesciente coniuge vasa argentea auferebat a domo et pauperibus erogabat. Quod illa cum cognosceret, scandalizabatur in eum, sed tamen, dato egenis pretio, species domi restituebat.

But he was of magnificent sanctity and, as I said, one of the foremost senators; most often, with his wife unaware, he carried off silver vessels from the house and distributed them to the poor. When she learned this, she was scandalized at him, but nevertheless, a price having been given to the needy, she restored the outward appearance of the home.

23. De sanctitate Sidonii episcopi, et de iniuriis eius ultione divina moderatis.

23. On the sanctity of Bishop Sidonius, and on divine moderation restraining vengeance for his injuries.

Cumque ad officium dominicum fuisset mancipatus et sanctam ageret in saeculo vitam, surrexerunt contra eum duo presbiteri, et ablatam ei omnem potestatem a rebus ecclesiae, artum ei victum et tenuem relinquentes, ad summam eum contumeliam redigerunt. Sed non longi temporis spatio inultam eius iniuriam divina voluit sustinere clementia. Nam unus ex his nequissimis et indignum dici presbiteris, cum ante nocte minatus fuisset eum de ecclesia velle extrahere, signum ad matutinis audiens fuisset commotum, fervens felle contra sanctum Dei surrexit, hoc iniquo corde explere cogitans, quod die praecedente tractaverat.

And when he had been bound to the dominical office and was living a holy life in the world, two presbyters rose up against him, and, having taken away from him all authority over the things of the church, leaving him a narrow and scanty victual, reduced him to the utmost contumely. But divine clemency would not endure his injury unavenged for long. For one of these most wicked and unworthy presbyters, who on the previous night had threatened that he wished to drag him out of the church, having heard the signal at matins was stirred, and, boiling with gall, rose up against the holy man of God, thinking to fulfil in that iniquitous heart what he had contrived the preceding day.

Ingressus autem in secessum suum, dum ventrem purgare nititur, spiritum exalavit. Expectat enim eum puer a foris cum cereo dominum egressurum. Iamque advenerat lux, et satelles eius, id est alius presbiter, mittit nuntium, dicens: 'Veni, ne tarderis, ut quae nobis die hesterna convenit pariter expleamus'. Sed cum responsa dare differret exanimis, elevato puer velo ostii repperit dominum super sellula secessi defunctum.

But having withdrawn into his seclusion, while he strove to purge his belly, he breathed out his spirit. For a boy was waiting for him outside with a taper, to see the lord forthcoming. And now it had grown light, and his attendant, that is another presbyter, sent a message, saying, "Come, do not tarry, that we may jointly fulfil that which was agreed for us yesterday." But when he delayed to give an answer, being breathless, the boy, having lifted the veil of the doorway, found the lord dead upon the little chair of the seclusion.

Unde indubitatum est, non minoris criminis hunc reum esse quam Arrium illum, cui similiter in secessum fuerunt interna deposita per partis inferioris egestum, quia nec istud sine heresi potest accipi, ut in ecclesiam non obaudiatur sacerdos Dei, cui ad pascendum oves commissae sunt, et ille se ingerat potestati, cui neque a Deo neque ab hominibus aliquid est commissum. Dehinc beatus sacerdos, uno adhuc manente nihilominus inimico, suae restituetur potestati. Factum est autem post haec, ut accedente febre aegrotare coepisset.

Whence it is undoubted that this man is guilty of no lesser crime than that Arrius, to whom likewise inward things were deposited in secession through the indigence of the lower party; for this also cannot be taken without heresy, that in the church a priest of God, to whom the sheep were committed to be fed, should not be obeyed, and that he should thrust himself into a power to which nothing has been entrusted either by God or by men. Thereafter the blessed priest, one enemy still nevertheless remaining, will be restored to his authority. It happened moreover after these things that, with a fever drawing near, he began to fall sick.

Qui rogat suos, ut eum in ecclesiam ferrent. Cumque ibidem inlatus fuisset, conveniebant ad eum multitudo virorum ac mulierum simulque etiam et infantium plangentium atque dicentium: 'Cur nos deseres, pastor bone, vel cui nos quasi orphanos derelinquis? Numquid erit nobis post transitum tuum vita?

Who begs his own that they bear him into the church. And when he had been borne in there, a multitude of men and women and likewise even infants gathered about him, wailing and saying: 'Why do you forsake us, good pastor, or to whom do you leave us as if orphaned? Will there be life for us after your passing?'

Numquid erit postmodum, qui nos sapientiae sale sic condiat aut ad dominici nominis timorem talis prudentiae ratione redarguat?' Haec et his similia populis cum magno fletu dicentibus, tandem sacerdos, Spiritu in se sancto influente, respondit: 'Nolite timere, o populi, ecce! frater meus Aprunculus vivit, et ipse erit sacerdos vester'. Qui non intellegentes, putabant, eum loqui aliquid in extasi. Quo migrante, presbiter ille nequam, alter ex duobus qui remanserat, protinus omnem facultatem ecclesiae, tamquam si iam episcopus esset, inhians cupiditate, praeoccupat, dicens: 'Tandem respexit in me Deus, cognoscens, me iustiorem esse Sidonio, largitusque est mihi hanc potestatem'. Cumque per totam urbem superbus feritur, adveniente die dominico, qui inminebat post transitum sancti viri, praeparato epulo, iussit cunctos cives in domo ecclesiae invitari, dispectisque senioribus, primus recumbit in toro.

Will there be afterwards anyone who will season us with the salt of wisdom thus, or who will refute such a reasoning of prudence that would call to the fear of the Lord's name?' Saying these things and the like with great weeping, at last the priest, the Holy Spirit pouring into him, answered: 'Fear not, O people, behold! my brother Aprunculus lives, and he himself will be your priest.' They, not understanding, thought that he spoke something in ecstasy. When he had departed, that wicked presbyter, the one of the two who remained, immediately, as if already a bishop, eagerly anticipating and preoccupying himself with all the authority of the church, saying, 'At last God has looked upon me, knowing me to be more just than Sidonius, and has granted this power to me,' being carried about the whole city in pride, on the coming Lord’s day which was imminent after the passing of the holy man, with a feast prepared, ordered that all the citizens be invited into the house of the church, and, the elders having been set aside, he himself first reclined on the couch.

Cui oblatum pincerna poculum ait: 'Domine mi, vidi somnium, quem, si permittis, edicam: Videbam hac nocte dominica, et ecce! erat domus magna, et in domo erat thronus positus, in quo quasi iudex resedebat cunctis potestate praestantior, cui adsistebant multi sacerdotum in albis vestibus, sed et promiscuae populorum turbae valde innumerabiles. Verum cum haec trepidus contemplarem, conspicio eminus inter eos beatum adstare Sidonium, et cum presbitero illo tibi carissimo, qui ante hos paucos annos de hoc mundo migravit, adtente litigantem.

To whom the cup-bearer, the cup having been offered, said: 'My lord, I saw a dream, which, if you permit, I will declare: I was seeing on this Lord’s night, and behold! there was a great house, and in the house there was a throne set, on which as if a judge sat a man excelling in power over all, beside whom stood many priests in white garments, and moreover the mixed multitudes of the peoples exceedingly innumerable. But as I, trembling, contemplated these things, I see from afar among them the blessed Sidonius standing, and contending with that presbyter most dear to you, who a few years ago departed from this world, present and disputing.'

Quo devicto, iubet rex, ut in imis carceris angustiis retrudatur; ablatoque isto, contra te iterum suggeret, dicens, te in eo scelere, propter quod prior ille damnatus fuerat, fuisse participem. Verum ubi iudex, quem ad te transmitteret, sollicite coepit inquirere, ego me inter reliquos occolere coepi et a tergo statui, tractans apud memet ipsum, ne forte ego, qui notus sum homini, mittar. Dum haec mecum tacitus volverem, amotis omnibus, remansi solus in publico vocatusque a iudice propius accedo.

With him overcome, the king orders that he be thrust back into the lowest narrow confines of the prison; and with that man removed, he will again allege against you, saying that you were a participant in that crime for which the former man had been condemned. But when the judge, whom he would transmit to you, began to inquire solicitously, I began to hide myself among the others and took my stand at the rear, arguing with myself, lest perchance I, who am known to the man, be sent. While I silently turned these things over with myself, all having been put aside, I remained alone in the public place, and, having been summoned by the judge, I drew nearer.

Cuius virtutem atque splendorem contuens, coepi hebes effectus titubare prae metu. Et ille: ìNe timeas, puer", inquid, ìsed vade, dic presbitero illi: Veni ad respondendam causam, quia Sidonius te arcersiri deprecatus est. Tu vero ne moram facias ad eundum, quia sub grandi testificatione mihi praecepit rex ille haec loqui, dicens: Si tacueris, morte pessima morieris"'. Haec eo loquente, exterritus presbiter, elapsum de manu calicem, reddidit spiritum; ac de recubitu ablatus mortuus sepulturae mandatus est, possessurus infernum cum satellite suo.

Beholding his virtue and splendour, I began, my dullened senses to stagger from fear. And he: "Do not be afraid, boy," he said, "but go, tell that presbyter: 'Come to answer the cause, for Sidonius has begged that you be confined.' And you, make no delay in going, for under a great oath that king bid me speak these things, saying: 'If you remain silent, you will die a most wretched death'." While he was speaking these things, the terrified presbyter, the cup having slipped from his hand, yielded up his spirit; and taken from his couch, dead, he was committed to burial, to possess hell with his satellite.

Tale iudicium super contumaces clericos Dominus in hunc praetulit mundum, ut unus Arrii sortiretur mortem, alius tamquam Simon Magus apostoli sancti oratione ab excelsa arce superbiae praeceps allideretur. Qui non ambiguntur pariter possidere tartarum, qui simul egerunt nequiter contra sanctum episcopum suum. Interea cum iam terror Francorum resonaret in his partibus et omnes eos amore desiderabili cupirent regnare, sanctus Abrunculus Lingonicae civitatis episcopus apud Burgondiones coepit haberi suspectus.

Such a judgment the Lord brought upon the contumacious clerics in this world, that one of Arria was allotted death, another, like Simon Magus, by the prayer of the holy apostle was dashed headlong from the high rampart of pride. They are not doubtful to share Tartarus together who together wickedly acted against their holy bishop. Meanwhile, when the terror of the Franks already resounded in those parts and all desired to reign with alluring love, Saint Abrunculus, bishop of the city of Lingonica, began to be suspected among the Burgundians.

Cumque odium de die in diem cresceret, iussum est, ut clam gladio feriretur. Quo ad eum perlato nuntio, nocte a castro Divionensi per murum dimissus Arvernus advenit, ibique iuxta verbum Domini, quod posuit in ore sancti Sidonii, undecimus datur episcopus.

And when hatred increased day by day, it was commanded that he be secretly struck with a sword. When this message was brought to him, an Arvernian, having been let out by night from the camp of Divio through the wall, arrived, and there, according to the word of the Lord which he placed upon the mouth of Saint Sidonius, he was made the eleventh bishop.

24. De fame Burgundiae et Ecdicio.

24. On the famine of Burgundy and Ecdicius.

Sed tempore Sidoni episcopi magna Burgundiam famis oppressit. Cumque populi per diversas regiones dispergerentur, nec esset ullus qui pauperibus alemoniam largeretur, Ecdicius quidam ex senatoribus, huius propinquos, magnam tunc rem in Deo confisus fecisse perhibitur. Nam invaliscente fame, misit pueros suos cum equitibus et plaustris per vicinas sibi civitates, ut eos qui hac inopia vexabantur sibi adducerent.

But in the time of Bishop Sidonius a great famine oppressed Burgundy. And when the peoples were scattered through diverse regions, and there was no one to bestow alms to the poor, a certain Ecdicius, one of the senators and a kinsman of this man, is said, trusting greatly in God, to have performed a great deed. For, the famine growing in strength, he sent his young men with horsemen and wagons through the towns neighboring him, that they might bring to him those who were afflicted by this want.

At illi euntes, cunctus pauperes, quodquod invenire potuerunt, adduxerunt ad domum eius, ibique eos per omnem tempus sterelitates pascens, ab interitu famis eximit. Fueruntque, ut multi aiunt, amplius quam quattuor milia promiscui sexus. Adveniente autem ubertate, ordinata iterum evectionem, unumquemque in loco suo restituit.

But those going, all the paupers brought whatever they could find to his house, and there, feeding them through the whole time of sterilities, he delivered them from death by famine. And they were, as many say, more than four thousand of both sexes. But when abundance arrived, and a sending forth was again arranged, he restored each one to his own place.

Post quorum discessum vox ad eum e caelis lapsa pervenit, dicens: 'Ecdici, Ecdici, quia fecisti rem hanc, tibi et simine tuo panis non deerit in sempiternum, eo quod obaudieris verbis meis et famem meam refectione pauperum saciaberis'. Quem Ecdicium mirae velocitatis fuisse, multi commemorant. Nam quadam vice multitudinem Gothorum cum decim viris fugasse perscribitur. Sed et sanctos Patiens Lugdunensis episcopus simile huic in ipsa fame populis prestetisse perhibetur benefitium.

After their departure a voice, fallen from the heavens, reached him, saying: 'Ecdici, Ecdici, because you have done this deed, to you and to your seed bread shall not be lacking forever, since you hearkened to my words and will sate my hunger by the feeding (refectione) of the poor.' Many recount that this Ecdici was of wondrous swiftness. For it is written that on one occasion he put to flight a multitude of Goths with ten men. But Saint Patiens, bishop of Lugdunum, is also said to have bestowed benefits similar to this upon peoples in that very famine.

Extat exinde hodieque apud nos beati Sidoni epistola, in qua eum declamaturiae conlaudavit.

A letter of the blessed Sidonius from that time survives even today among us, in which he praised him for his declamation.

25. De Euvarege persecutore.

25. Concerning Euvarege the persecutor.

Huius temporis et Euarix rex Gothorum, excidens Hispanum limitem, gravem in Galliis super christianis intulit persecutionem. Truncabat passim perversitate suae non consentientis, clericus carceribus subegebat, sacerdotis vero alius dabat exilio, alius gladio trucidabat. Nam et ipsus sacrorum templorum aditus spinis iusserat obserari, scilicet ut raritas ingrediendi oblivionem facerit fidei.

Of this time too Euarix, king of the Goths, ravaging the Spanish frontier, brought a severe persecution upon the Christians in Gaul. He was cutting off everywhere those who did not consent to his perversity; he thrust clerics into prisons, some he consigned to exile, others he slaughtered with the sword. For he had even ordered the approaches of the sacred temples to be barred with thorns, namely that the rarity of entering would produce an oblivion of the faith.

Maxime tunc Novimpopulanae geminaeque Germaniae urbes ab hac tempestate depopulatae sunt. Extat hodieque et pro ac causa ad Basilium episcopum nobilis Sidoni ipsius epistola, quae haec ita loquitur. Sed persecutor non post multum tempus ultione divina percussus interiit.

The cities of Novempopulana and the twin cities of Germania were especially plundered by this tempest. And even today there survives, and rightly so, a noble epistle of Sidonius himself to Bishop Basilius, which speaks thus. But the persecutor, not long afterwards, died struck by divine vengeance.

26. De obitu sancti Perpetui et episcopatu Volosiani ac Viri.

26. On the death of Saint Perpetuus and on the bishopric of Volosianus and Viri.

Post haec beatus Perpetuus Turonicae civitatis episcopus, impletis triginta in episcopatu annis, in pace quievit. In cuius loco Volusianus, unus ex senatoribus, subrogatus est. Sed a Gothis suspectus habitus, episcopatus sui anno septimo in Hispaniis est quasi captivus adductus, sed protinus vitam finivit.

After these things the blessed Perpetuus, bishop of the city of Tours, having completed 30 years in the episcopate, rested in peace. In his place Volusianus, one of the senators, was appointed. But, being held suspect by the Goths, in the seventh year of his episcopate he was brought into Spain as if a captive, and soon thereafter ended his life.

In cuius loco Virus succedens, septimus post beatum Martinum ordinatur episcopus.

In whose place Virus, succeeding, is ordained bishop, the seventh after the blessed Martin.

27. Quod Chlodovechus regnum accepit.

27. That Chlodovechus received the kingdom.

His ita gestis, mortuo Childerico, regnavit Chlodovechus, filius eius pro eo. Anno autem quinto regni eius Siacrius Romanorum rex, Egidi filius, apud civitatem Sexonas, quam quondam supra memoratus Egidius tenuerat, sedem habebat. Super quem Chlodovechus cum Ragnechario, parente suo, quia et ipse regnum tenebat, veniens, campum pugnae praeparare deposcit. Sed nec iste distolit ac resistere metuit.

With these things thus accomplished, upon the death of Childeric, Chlodovechus, his son, reigned in his stead. In the fifth year of his reign Siacrius, king of the Romans, son of Egidius, held his seat at the city of Sexonas, which the aforesaid Egidius had once held. Against him Chlodovechus came with Ragnecharius, his kinsman, since he too held a kingdom, and demanded that a field of battle be prepared. But that man neither delayed nor feared to make resistance.

Itaque inter se utrisque pugnantibus, Syagrius elisum cernens exercitum, terga vertit et ad Alaricum regem Tholosa curso veluci perlabitur. Chlodovechus vero ad Alarico mittit, ut eum redderit; alioquin noverit, sibi bellum ob eius retentationem inferri. Ad ille metuens, ne propter eum iram Francorum incurrerit, ut Gothorum pavere mos est, vinctum legatis tradedit.

And so, while both were fighting one another, Syagrius, seeing his army routed, turned his back and fled, swiftly gliding by a rapid course to King Alaric at Toulouse. Chlodovechus, however, sent to Alaric that he should surrender him; otherwise let him know that war would be brought against him for his retention. But he, fearing that on his account he might incur the wrath of the Franks, as is the Gothic custom to dread, handed him over bound to the envoys.

Quem Chlodovechus receptum custodiae mancipare praecipit; regnoque eius acceptum, eum gladio clam feriri mandavit. Eo tempore multae aeclesiae a Chlodovecho exercitu depraedatae sunt, quia erat ille adhuc fanaticis erroribus involutus. Igitur de quadam eclesia urceum mirae magnitudinis ac pulchritudinis hostes abstulerant, cum reliqua eclesiastici ministerii ornamenta.

Whom Chlodovechus ordered to be taken into custody; and, he having been received into his kingdom, commanded him to be secretly struck down with the sword. At that time many churches were plundered by Chlodovechus’ army, for he was still enmeshed in fanatical errors. Thus from a certain church the enemies had carried off a ewer of wondrous magnitude and beauty, together with the remaining ornaments of the ecclesiastical ministry.

Episcopus autem eclesiae illius missus ad regem dirigit, poscens, ut, si aliud de sacris vasis recipere non meretur, saltim vel urceum aeclesia sua reciperit. Haec audiens rex, ait nuntio: 'Sequere nos usque Sexonas, quia ibi cuncta que adquisita sunt dividenda erunt. Cumque mihi vas illud sors dederit, quae papa poscit, adimpleam'. Dehinc adveniens Sexonas, cunctum onus praedae in medio positum, ait rex: 'Rogo vos, o fortissimi proeliatores, ut saltim mihi vas istud' - hoc enim de urceo supra memorato dicebat, - 'extra partem concidere non abnuatis'. Haec regi dicente, illi quorum erat mens sanior aiunt: 'Omnia, gloriose rex, quae cernimus, tua sunt, sed et nos ipsi tuo sumus dominio subiugati.

The bishop, however, of that church having been sent, directed himself to the king, asking that, if he did not deserve to receive anything else of the sacred vessels, at least that his church receive the ewer. Hearing this the king said to the messenger: 'Follow us to Sexonas, for there all things which have been acquired will be divided. And when fate gives that vessel to me, I will fulfill what the pope demands.' Then, arriving at Sexonas, the whole burden of the booty placed in the middle, the king said: 'I beg you, O most valiant warriors, that at least you do not refuse to set that vessel aside outside the common share' — for thus he was speaking of the ewer mentioned above —. Hearing the king speak these things, those whose minds were saner said: 'All things, glorious king, which we behold are yours, and we ourselves likewise are subject to your dominion.'

Nunc quod tibi bene placitum viditur facito; nullus enim potestati tuae resistere valet'. Cum haec ita dixissent, unus levis, invidus ac facilis, cum voce magna elevatam bipennem urceo inpulit, dicens: 'Nihil hinc accipies, nisi quae tibi sors vera largitur'. Ad haec obstupefactis omnibus, rex iniuriam suam patientiae lenitate coercuit, acceptumque urceum nuntio eclesiastico reddidit, servans abditum sub pectore vulnus. Transacto vero anno, iussit omnem cum armorum apparatu advenire falangam, ostensuram in campo Marcio horum armorum nitorem. Verum ubi cunctus circuire diliberat, venit ad urcei percussorem; cui ait: 'Nullus tam inculta ut tu detulit arma; nam neque tibi hasta neque gladius neque securis est utilis'. Et adpraehensam securem eius terrae deiecit.

"Now do what seems well-pleasing to you; for no one is able to resist your power." When they had thus spoken, one light, envious, and facile man, with a loud voice thrust the raised bipenned axe into the ewer, saying, "You will receive nothing from this, except what a true lot grants you." At these words, with all astounded, the king checked his injury with the lenity of patience, and returned the received ewer to the ecclesiastical envoy, keeping the hidden wound under his breast. But after a year had passed, he ordered every phalanx to come with the accoutrements of arms, to show in the Field of Mars the brightness of these weapons. Yet when all had resolved to parade about, he came to the striker of the ewer; and said to him, "No one so uncouth as you has brought arms; for neither spear nor sword nor axe is of use to you." And having seized his axe, he cast it down to the earth.

At ille cum paulolum inclinatus fuisset ad collegendum, rex, elevatis manibus, securem suam capite eius defixit. 'Sic', inquid, 'tu Sexonas in urceo illo fecisti'. Quo mortuo, reliquos abscedere iubet, magnum sibi per hanc causam timorem statuens. Multa bella victuriasque fecit.

But when he had bent down a little to gather it up, the king, lifting his hands, drove his axe into his head. "Thus," he said, "you have made the Sexonas into that urceum." With him dead, he orders the remaining men to depart, setting for himself a great fear by this cause. He waged many wars and won many victories.

Nam decimo regni sui anno Thoringis bellum intulit eosdemque suis diccionibus subiugavit.

For in the tenth year of his reign he waged war upon the Thoringi and subjected them to his own dictates.

28. Quod Chlodovechus Chrodigilde accepit.

28. What Chlodovechus received from Chrodigilde.

Fuit igitur et Gundevechus rex Burgundionum ex genere Athanarici regis persecutoris, cui supra meminimus. Huic fuerunt quattuor filii: Gundobadus, Godigisilus, Chilpericus et Godomarus. Igitur Gundobadus Chilpericum fratrem suum interfecit gladio uxoremque eius, ligatu ad collum lapidem, aquis inmersit.

There was therefore Gundevechus, king of the Burgundians, of the lineage of King Athanaric the persecutor, whom we mentioned above. He had four sons: Gundobadus, Godigisilus, Chilpericus, and Godomarus. Gundobadus killed his brother Chilpericus with the sword and drowned his wife in the waters, a stone bound to her neck.

Huius duas filias exilio condemnavit; quarum senior mutata veste Crona, iunior Chrotchildis vocabatur. Porro Chlodovechus, dum legationem in Burgundiam saepius mittit, Chrotchildis puella repperitur a legatis eius. Qui cum ea vidissent elegantem atque sapientem et cognovissent, quod de regio esset genere, nuntiaverunt haec Chlodovecho regi.

He condemned two daughters of this man to exile; the elder, her dress changed, was called Crona, the younger Chrotchildis. Moreover Chlodovechus, while he sent a legation into Burgundy repeatedly, had the girl Chrotchildis found by his legates. When they had seen her—elegant and wise—and had ascertained that she was of royal stock, they reported these things to King Chlodovechus.

Nec moratus ille ad Gundobadum legationem dirigit, eam sibi in matrimonio petens. Quod ille recusare metuens, tradidit eam viris; illeque accipientes puellam, regi velotius repraesentant. Qua visa, rex valde gavisus, suo eam coniugio sociavit, habens iam de concubina filium nomine Theudericum.

And without delay he sent an embassy to Gundobad, requesting her in marriage for himself. Which request Gundobad, fearing to refuse, entrusted her to men; and those men, receiving the maiden, presented her to the king swiftly. When seen, the king, very glad, joined her in marriage to himself, already having by a concubine a son named Theuderic.

29. De primo eorum filio baptizato in albis defuncto.

29. Concerning their first son, baptized, who died in white garments.

Igitur ex Chrotchilde regina habuit filium primogenitum. Quem cum mulier baptismo consecrare vellit, praedicabat assiduae viro, dicens: 'Nihil sunt dii quos colitis, qui neque sibi neque aliis potuerunt subvenire. Sunt enim aut ex lapide aut ex ligno aut ex metallo aliquo sculpti.

Therefore Queen Chrotchilde had a firstborn son. When the woman wished to consecrate him by baptism, she kept urging the man, saying: "The gods whom you worship are nothing, who could neither help themselves nor others. For they are carved either from stone or from wood or from some metal.

Nomina vero quae eis indedistis homines fuere, non dii, ut Saturnus, qui a filio ne a regno depelleretur, per fugam elapsus adseritur, ut ipse Iovis omnium stuprorum spurcissimus perpetratur, incestatur virorum, propinquarum derisor, qui nec ab ipsius sororis propriae potuit abstenere concubitum, ut ipsa ait: Iovisque et soror et coniux. Quid Mars Mercuriusque potuere? Qui potius sunt magicis artibus praediti, quam divini nominis potentiam habuere.

But the names which you have given them were men, not gods: as Saturn, who, so it is said, fled to escape being driven from his kingdom by his son; as Jove himself, the most filthy perpetrator of all debaucheries, the mocker and defiler of men and of his own kinswomen, who could not refrain even from intercourse with his own sister, as she herself says: "both sister and wife of Jove." What could Mars and Mercury do? They were rather endowed with magical arts than possessed of the power of a divine name.

Sed ille magis coli debit, qui caelum et terram, mare et omnia quae in eis sunt verbo ex non extantibus procreavit, qui solem lucere fecit et caelum stillis ornavit, qui aquas reptilibus, terras animantibus, aera volatilibus adimplivit, cuius nutu terrae frugibus, pomis arbores, uvis vineae decorantur, cuius manu genus humanum creatum est, cuius largitione ipsa illa creatura omnes homini suo, quem creavit, et obsequio et benefitio famulatur'. Sed cum haec regina dicerit, nullatinus ad credendum regis animus movebatur, sed dicebat: 'Deorum nostrorum iussione cuncta creantur ac prudeunt, Deus vero vester nihil posse manefestatur, et quod magis est, nec de deorum genere esse probatur'. Interea regina fidelis filium ad baptismum exhibet, adornare eclesiam velis praecipit atque curtinis, quo facilius vel hoc misterio provocaretur ad credendum, qui flecti praedicationem non poterat. Baptizatus autem puer, quem Ingomerem vocitaverunt, in ipsis, sicut regeneratus fuerat, albis obiit. Qua de causa commotus felle rex, non signiter increpabat regina, dicens: 'Si in nomine deorum meorum puer fuisset decatus, vixisset utique; nunc autem, quia in nomine Dei vestri baptizatus est, vivere omnino non potuit'. Ad haec regina: 'Deo', inquid, 'omnipotenti, creatori omnium, gratias ago, qui me non usquequaque iudicavit indigna, ut de utero meo genitum regno suo dignaretur adscire.

But he ought to be more worshipped, who from non‑existent things by a word created heaven and earth, the sea and all that is in them, who made the sun to shine and adorned the sky with drops, who filled the waters with reptiles, the lands with living things, the airs with birds, at whose nod the earth is adorned with grains, the trees with fruits, the vines with grapes, by whose hand the human race was created, by whose largesse even that very creation serves his man, whom he created, with both obedience and benefit. But when this queen spoke these things, the king’s mind was in no wise moved to believe, but replied: ‘By the command of our gods all things are created and provided for; your God, however, plainly can do nothing, and what is more, is not even shown to be of the race of the gods.’ Meanwhile the faithful queen brought her son to baptism, ordered the church to be adorned with veils and curtains, that thereby she might the more easily provoke to belief one who could not be subdued by preaching. The boy, whom they called Ingomer, was baptized and, as he had been regenerated, he died in white garments. For this cause the king, moved by bile, did not scarcely chide the queen, saying: ‘If the boy had been killed in the name of my gods, he certainly would have lived; but now, because he was baptized in the name of your God, he could not live at all.’ To this the queen said: ‘To God almighty, creator of all, I give thanks, who has not judged me altogether unworthy, but deigned that the one born from my womb be admitted to his kingdom.’

Mihi autem dolore huius causae animus non attingitur, quia scio, in albis ab hoc mundo vocatus Dei obtutibus nutriendus'. Post hunc vero genuit alium filium, quem baptizatum Chlodomere vocavit; et hic cum egrotare coepisset, dicebat rex: 'Non potest aliud, nisi et de hoc sicut et de fratre eius contingat, ut baptizatus in nomine Christi vestri protinus moriatur'. Sed orante matre, Domino iubente convaluit.

Mihi autem dolore huius causae animus non attingitur, quia scio, in albis ab hoc mundo vocatus Dei obtutibus nutriendus'. After this, however, she bore another son, whom, baptized, she called Chlodomere; and when he began to fall ill the king said: 'It cannot be otherwise than that from this one as from his brother it happen, that, baptized in the name of your Christ, he should straightway die.' But by the mother's prayer, and the Lord commanding, he recovered.

30. Bellum contra Alamannus.

30. The war against the Alamanni.

Regina vero non cessabat praedicare, ut Deum verum cognusceret et idola neglegerit. Sed nullo modo ad haec credenda poterat commoveri, donec tandem aliquando bellum contra Alamannos conmoveretur, in quo conpulsus est confiteri necessitate, quod prius voluntate negaverat. Factum est autem, ut confligente utroque exercitu vehementer caederentur, atque exercitus Chlodovechi valde ad internitionem ruere coepit.

But the queen did not cease to preach that the true God be known and that idols be neglected. Yet in no way could she be moved to believe these things, until at last at some time a war was stirred up against the Alamanni, in which she, driven by necessity, was forced to confess what formerly she had denied by will. It came about, however, that when both armies were fiercely clashing many were cut down, and Chlodovech’s army began greatly to rush toward destruction.

Quod ille videns, elevatis ad caelum oculis, conpunctus corde, commotus in lacrimis, ait: 'Iesu Christi, quem Chrotchildis praedicat esse filium Dei vivi, qui dare auxilium laborantibus victuriamque in te sperantibus tribuere diceris, tuae opis gloriam devotus efflagito, ut, si mihi victuriam super hos hostes indulseris et expertus fuero illam virtutem, quam de te populus tuo nomine dicatus probasse se praedicat, credam tibi et in nomine tuo baptizer. Invocavi enim deos meos, sed, ut experior, elongati sunt ab auxilio meo; unde credo, eos nullius esse potestatis praeditos, qui sibi oboedientibus non occurrunt. Te nunc invoco, tibi credere desidero, tantum ut eruar ab adversariis meis'. Cumque haec dicerit, Alamanni terga vertentes, in fugam labi coeperunt.

Which when he saw, with eyes raised to heaven, pierced in heart, moved to tears, he said: 'Jesus Christ, whom Chrotchildis proclaims to be the Son of the living God, who is said to give aid to the laboring and to grant victory to those who hope in you, I beseech your glory, devoted to the power of your help, that if you grant me victory over these enemies and I shall have experienced that virtue which the people dedicated in your name boast they have proved from you, I will believe in you and be baptized in your name. For I invoked my gods, but, as I find, they have been far removed from my help; hence I believe them to be endowed with no power, who do not come to the aid of those obedient to them. I now invoke you, I desire to trust in you, only that I be rescued from my adversaries.' And when he had said these things, the Alamanni, turning their backs, began to fall into flight.

Cumque regem suum cernirent interemptum, Chlodovechi se ditionibus subdunt, dicentes: 'Ne amplius, quaesumus, pereat populus, iam tui sumus'. Ad ille, prohibito bello, cohortato populo cum pace regressus, narravit reginae, qualiter per invocationem nominis Christi victuriam meruit obtenire. [Actum anno 15. regni sui.]

And when they saw their king slain, they submitted themselves to the dominions of Chlodovech, saying, "Let the people perish no longer, we beseech you; we are now yours." But he, the war having been halted, having exhorted the people and returned in peace, related to the queen how by the invocation of the name of Christ he had obtained victory. [Done in the 15th year of his reign.]

31. De baptismo Chlodovechi.

31. On the baptism of Chlodovech.

Tunc regina arcessire clam sanctum Remedium Remensis urbis episcopum iubet, depraecans, ut regi verbum salutis insinuaret. Quem sacerdos arcessitum secritius coepit ei insinuare, ut Deum verum, factorem caeli ac terrae, crederit, idola neglegerit, quae neque sibi neque aliis prodesse possunt. At ille ait: 'Libenter te, sanctissime pater, audiebam; sed restat unum, quod populus qui me sequitur, non patitur relinquere deus suos; sed vado et loquor eis iuxta verbum tuum'. Conveniens autem cum suis, priusquam ille loqueretur, praecurrente potentia Dei, omnes populus pariter adclamavit: 'Mortalis deus abigimus, pie rex, et Deum quem Remegius praedicat inmortalem sequi parati sumus'. Nuntiantur haec antestiti, qui gaudio magno repletus, iussit lavacrum praeparari.

Then the queen secretly ordered the holy Remedius, bishop of the city of Remens, to be summoned, entreating that he insinuate to the king the word of salvation. The priest, having been summoned, began secretly to urge him to believe in the true God, maker of heaven and earth, and to neglect the idols, which can profit neither him nor others. But he said: 'I was gladly hearing you, most holy father; yet one thing remains, that the people who follow me will not permit themselves to abandon their gods; but I will go and speak to them according to your word.' And meeting with his own, before he could speak, with the power of God running ahead, all the people alike cried out: 'We cast away mortal gods, pious king, and are ready to follow the immortal God whom Remegius proclaims.' These things being reported to the witness, who, filled with great joy, ordered the laver to be prepared.

Velis depictis adumbrantur plateae, eclesiae curtinis albentibus adurnantur, baptistirium conponitur, balsama difunduntur, micant flagrantes odorem cerei, totumque templum baptistirii divino respergetur ab odore, talemque ibi gratiam adstantibus Deus tribuit, ut aestimarent se paradisi odoribus collocari. Rex ergo prior poposcit, se a pontifeci baptizare. Procedit novos Constantinus ad lavacrum, deleturus leprae veteris morbum sordentesque maculas gestas antiquitus recenti latice deleturus.

With painted sails the streets are shaded, the churches are adorned with whitening curtains, the baptistery is set up, balms are diffused, the blazing candles gleam with the smell of wax, and the whole temple of the baptistery is sprinkled with a divine fragrance; and God grants such grace there to those standing by that they deemed themselves placed among the odors of Paradise. The king therefore first demanded to be baptized by the pontiff. The new Constantine proceeds to the laver, about to wipe away the disease of ancient leprosy and the filthy stains long borne with fresh water.

Cui ingresso ad baptismum sanctus Dei sic infit ore facundo: 'Mitis depone colla, Sigamber; adora quod incendisti, incende quod adorasti'. Erat autem sanctus Remegius episcopus egregiae scientiae et rethoricis adprimum inbutus studiis, sed et sanctitate ita praelatus, ut Silvestri virtutebus equaretur. Est enim nunc liber vitae eius, qui eum narrat mortuum suscitasse. Igitur rex omnipotentem Deum in Trinitate confessus, baptizatus in nomine Patris et Filii et Spiritus sancti delebutusque sacro crismate cum signaculo crucis Christi.

When he entered for baptism, the holy man of God thus spoke with eloquent mouth: 'Mild one, lay down thy neck, Sigamber; worship that which thou didst set on fire, and set on fire that which thou didst worship.' Now Saint Remegius was a bishop of outstanding learning and most deeply imbued with rhetorical studies, yet raised in such holiness that he equalled the virtues of Silvester. For there is now a book of his life which relates that he raised a man from the dead. Therefore the king, having confessed the Almighty God in the Trinity, was baptized in the name of the Father and of the Son and of the Holy Spirit, and was anointed with the sacred chrism with the seal of Christ’s cross.

De exercito vero eius baptizati sunt amplius tria milia. Baptizata est et soror eius Albofledis, quae non post multum tempus migravit ad Dominum. Pro qua cum rex contristaretur, sanctus Remegius consolaturiam misit epistolam, quae hoc modo sumpsit exordium: Anget me et satis me anget vestrae causa tristitiae, quod bonae memoriae germana vestra transiit Albofledis.

From his army, moreover, were baptized more than three thousand. His sister Albofledis was also baptized, who not long afterwards migrated to the Lord. For her, when the king was grieved, Saint Remegius sent a consolatory letter, which took up its opening in this way: “It grieves me, and rightly grieves me, on account of your sorrow, that your sister of good memory, Albofledis, has passed away.”

Sed consolare possumus, quia talis de hoc mundo migravit, ut suspici magis debeat quam lugere. Conversa est enim et alia soror eius Lantechildis nomen, quae in haeresim Arrianorum dilapsa fuerat, quae confessa aequalem Filium Patri et Spiritum sanctum, crismata est.

But we can take consolation, for such a one has departed from this world that she ought to be regarded with admiration rather than mourned. For another sister, named Lantechildis, was also converted—she who had fallen into the heresy of the Arians—and, having confessed the Son equal to the Father and the Holy Spirit, was anointed with the sacred chrism.

32. Bellum contra Gundobadum.

32. War against Gundobad.

Tunc Gundobadus et Godegisilus fratres regnum circa Rhodanum aut Ararem cum Massiliensem provintiam retinebant. Erant autem tam ille quam populi eorum Arrianae sectae subiecti. Cumque se invicem inpugnarent, auditas Godigisilus Chlodovechi regis victurias misit ad eum legationem occulte, dicens: 'Si mihi ad persequendum fratrem meum praebueris solatium, ut eum bello interficere aut de regione eiecere possim, tributum tibi, quale tu ipse vellis iniungere, annis singulis dissolvam'. Quod ille libenter accipiens, auxilium ei, ubicumque necessitas poposcerit, repromisit, et statuto tempore contra Gundobadum exercitum commovit.

Then Gundobadus and Godegisilus, brothers, held the realm about the Rhodanum or Ararem together with the Massilian province. Moreover both he and their peoples were subject to the Arian sect. And when they fought one another, Godegisilus, having heard of King Chlodovech's victories, secretly sent an embassy to him, saying: "If you will furnish me with succor to pursue my brother, so that I may kill him in war or drive him out of the region, I will pay you tribute, of whatever kind you yourself wish to impose, each year." Which he, gladly accepting, promised him aid wherever necessity should demand, and at the appointed time moved an army against Gundobadus.

Quo audito, Gundobadus ignorans dolum fratris, misit ad eum, dicens: 'Veni in adiuturium meum, quia Franci se conmovent contra nos et regionem nostram adeunt, ut eam capiant. Ideoque simus unianimis adversus gentem inimicam nobis, ne separati invicem quod aliae gentes passi sunt perferamus'. Ad ille: 'Vadam', inquid, 'cum exercitu meo et tibi auxilium praebeam'. Moventesque simul hii tres exercitum, id est Chlodovechus contra Gundobadum et Godigiselo, cum omni instrumento belli ad castrum cui Divione nomen est pervenerunt. Confligentesque super Oscaram fluvium, Godigiselus Chlodovecho coniungetur, ac uterque exercitus Gundobadi populum adteret.

On hearing this, Gundobad, ignorant of his brother’s guile, sent to him, saying, “Come to my aid, for the Franks are moving against us and pressing toward our region to seize it. Therefore let us be of one mind against the people hostile to us, lest, separated from one another, we endure what other peoples have suffered.” To this he: “I will go,” he said, “with my army and will give you aid.” And these three, moving their armies together — that is, Chlodovechus against Gundobad and Godigisilus — with every engine of war came to the camp called Divio. And clashing upon the river Oscara, Godigisilus joined with Chlodovechus, and each army pressed upon Gundobad’s people.

At ille dolum fratres, quem non suspecabatur, advertens, terga dedit fugamque iniit, Rhodanitidesque ripas percurrens, Avinionem urbem ingreditur. Godigisilus vero, obtenta victuria, promissam Chlodovecho aliquam partem regni sui, cum pace discessit Viennamque triumphans, tamquam si iam totum possederit regnum, ingreditur. Auctis adhuc Chlodovechus rex viribus post Gundobadum abiit, ut eum de civitate extractum interemeret.

But he, perceiving the deceit of his brother which he had not suspected, turned his back and took to flight, skirting the banks of the Rhone and entering the city of Avignon. Godigisilus, however, with victory obtained, having given to Chlodovech the promised some part of his kingdom and departed in peace, triumphantly entered Vienna as if he already possessed the whole realm. Chlodovech the king, his forces still increased after Gundobad, marched off to draw him out of the city and put him to death.

Quod ille audiens, pavore perterritus, metuebat, ne ei mors repentina succederet. Habebat tamen secum virum inlustrem Aredium, strinuum atque sapientem, quem ad se arcessitum, ait: 'Vallant me undique angustiae, et quid faciam ignoro, quia venerunt hi barbari super nos, ut, nobis interemptis, regionem totam evertant'. Ad haec Aredius ait: 'Oportit te lenire feritatem hominis huius, ne pereas. Nunc ergo, si placit in oculis tuis, ego a te fugire et ad eum transire consimulo, cumque ad eum accessero, ego faciam, ut neque te neque hanc noceant regionem.

Which, hearing, he, terrified with dread, feared that sudden death might succeed him. He nevertheless had with him an illustrious man, Aredius, vigorous and wise, whom, being summoned to him, he said: 'Straits press me on every side, and what I should do I do not know, for these barbarians have come upon us so that, with us slain, they may overthrow the whole region.' To this Aredius said: 'You ought to soften the ferocity of this man, lest you perish. Now therefore, if it pleases in your eyes, I will pretend to flee from you and to go over to him, and when I have come to him I will contrive that neither you nor this region be harmed.'

Tantum ut quod tibi per meum consilium demandaverit implere studias, donec causam tuam Dominus prosperam facere sua pietate dignetur'. Et ille: 'Faciam', inquid, 'quaecumque mandaveris'. Haec eo dicente, vale dicens Aredius discessit, et ad Chlodovechum regem abiens, ait: 'Ecce! ego humilis tuos, piissime rex, ad tuam potentiam venio, relinquens illum miserrimum Gundobadum. Quod si me pietas tua recipere dignatur, integrum in me famulum atque fidelem et tu et posteri tui habebitis'. Quem ille prumptissime colligens secum retinuit.

Only that you should strive to accomplish what by my counsel has been entrusted to you, until the Lord deign by his piety to make your cause prosperous.' And he said, 'I will do whatever you command.' These things spoken, Aredius, saying farewell, departed, and going to King Chlodovech he said: 'Behold! I, your humble man, most pious king, come to your power, leaving that most miserable Gundobad. If your piety deigns to receive me, you and your posterity will have me intact as a servant and faithful.''' Whom he, collecting him most promptly, retained with himself.

Erat enim iocundus in fabulis, strinuns in consiliis, iustus in iuditiis et in conmisso fidelis. Denique Chlodovecho cum omni exercito circa murus urbis resedente, ait Aredius: 'Si dignanter, o rex, gloria celsitudinis tuae paucos humilitatis meae sermones vellit accepere, consilium licet non egeatis, tamen fide integra ministrabam; idemque vel tibi congruum vel civitatibus erat, per quas transire diliberas. Cur', inquid, 'retines exercitum, cum loco firmissimo tuus resedeat inimicus?

For he was pleasant in tales, strenuous in counsels, just in judgments and faithful in trust. And finally, when Chlodovech with his whole army was encamped about the walls of the city, Aredius said: 'If it pleases you with dignity, O king, that the glory of your loftiness has received a few words of my humility, although you lack no counsel, yet I would minister with intact fidelity; and the same thing would be fitting either for you or for the cities through which you resolve to pass. Why,' he said, 'do you hold back your army, when your enemy is settled in a very strong place?'

Depopularis agros, prata depascis, vineas dissecas, olivita succidis omnesque regiones fructus evertis; interim et ille nocere nihil praevalis. Mitte potius legationem et tributum, quod tibi annis singulis dissolvat, inpone, ut et regio salva sit et tu tributa dissolventi perpetuo domineris. Quod si noluerit, tunc quod libuerit facies'. Quo consilio rex accepto hostem patriae redire iubet ad propria.

You lay waste the fields, you pasture the meadows, you rend the vineyards, you fell the olive-trees and overturn the fruits of every region; meanwhile that man does not at all prevail to do harm. Rather send a legation and impose a tribute, which he shall pay to you each year, so that both the realm may be saved and you may forever rule as he pays the tribute. But if he will not, then do as you please.' With this counsel received the king ordered the enemy of the fatherland to return to his own.

Tunc missa legationem ad Gundobadum, ut ei per singulos annos tributa inposita reddere debeat, iubet. Ad ille et de praesenti solvit et deinceps solviturum se esse promittit.

Then he sent a legation to Gundobad, ordering that he ought to restore the tributes imposed upon him for each year. And he both paid immediately and promised that he would continue to pay thereafter.

33. De interitu Godigisili.

33. Concerning the demise of Godigisilus.

Post haec resumptis viribus, iam dispiciens rege Chlodovecho tributa promissa dissolvere, contra Godigisilo fratrem suum exercitum conmovet eumque apud Viennam civitatem inclusum obsidit. Verum ubi minori populo alimenta dificere coeperunt, timens Godigiselus, ne ad se usque fames extenderetur, iussit expelli minoris populi ab urbe. Quo facto, expulsus est inter citeros artifex ille, cui de aquaeducto cura manebat.

After these things, having recovered his strength, and now foreseeing that King Chlodovechus would dissolve the promised tributes, he set his army against his brother Godigisilus and besieged him shut up at the city of Vienna. But when provisions began to fail for the lesser populace, Godigiselus, fearing that famine would extend even to himself, ordered the lesser people to be expelled from the city. When this was done, among those expelled was that artisan who had the care of the aqueduct.

Ille vero indignans, cur fuerit eiectus ab urbem cum ceteris, ad Gundobadum furibundus vadit, indicans, qualiter civitatem inrumpens ultionem exerceret in fratre. Illo quoque duci exercitum per aquaeducto directum, multis cum ferreis vectibus praecidentibus, erat autem spiraculum illius lapide magno conclusum; quo cum vectibus illis per magisterium artefecis repulso, civitatem introeunt, illisque de muro sagittantibus, hi terga praeveniunt. Datum autem de medio civitatis sonum bucinae, obsedentes portas capiunt apertisque pariter ingrediuntur.

He, however, indignant at having been cast out of the city with the others, goes raging to Gundobad, declaring how, by bursting into the city, he would wreak vengeance on his brother. To that same duke also an army, directed through the aqueduct, had been led, many wielding iron beams to pry; and the vent of that passage had been stopped up with a great stone; yet with those beams by the skillful craft of the artificers driven back, they enter the city, and when those on the wall were shooting arrows, these anticipate them from the rear. But when a trumpet‑blast was sounded from the middle of the city, the besiegers seize the gates and, the gates being opened, enter together.

Cumque inter duas has acies populus urbis ab utroque exercitu caederetur, Godegiselus ad eclesiam hereticorum confugit ibique cum episcopo Arriano interfectus est. Denique Franci, qui apud Godigiselo erant, in unam se turrem congregant. Gundobadus autem iussit, ne unus quidem ex ipsis aliquid noceretur; sed adpraehensus eos Tholosae in exilium ad Alaricum regem transmisit, interfectis senatoribus Burgundionibusque, qui Godigiselo consenserant.

And while between these two battle-lines the people of the city were being cut down by both armies, Godegisel fled to the church of the heretics and there was slain together with the Arian bishop. At last the Franks who were with Godegisel gathered themselves into a single tower. Gundobad, however, ordered that not one of them be harmed; but having seized them he sent them into exile at Toulouse to King Alaric, while the senators and Burgundians who had consented to Godegisel were put to death.

Ipse vero regionem omnem, quod nunc Burgundia dicitur, in suo dominio restauravit. Burgundionibus leges mitiores instituit, ne Romanos obpraemerent.

He himself, moreover, restored the whole region, which is now called Burgundy, to his dominion. He established milder laws for the Burgundians, lest they should harm the Romans.

34. Quod Gundobadus converti voluit.

34. Which Gundobadus wished to be converted.

Cum autem cognovisset, assertiones hereticorum nihil esse, a sancto Avito episcopo Viennense, Christum, filium Dei, et Spiritum sanctum aequalis Patri confessus, clam ut crismaretur expetiit. Cui ait sacerdos: 'Si vere credis hoc, quod nos ipse Dominus edocuit, debes exsequere. Ait autem: Si quis me confessus fuerit coram hominibus, confitebor et ego eum coram Patre meo, qui est in caelis; qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo, qui est in caelis.

When he had learned, however, that the assertions of the heretics were nothing, he, having confessed Christ, the Son of God, and the Holy Spirit equal to the Father, to Saint Avitus, bishop of Vienne, secretly asked to be anointed with chrism. To whom the priest said: 'If you truly believe this, which the Lord himself taught us, you must carry it out.' But he said: 'If anyone confesses me before men, I will also confess him before my Father who is in heaven; but whoever denies me before men, I will also deny him before my Father who is in heaven.'

Sic et ipsis sanctis ac dilictis suis beatis apostolis, cum de futurae persecutiones temptationibus doceret, insinuavit, dicens: Adtendete vobis ab hominibus. Tradent enim vos in conciliis, et in sinagogis suis flagellabunt vos, et ante regis et praesides stabitis propter me in testimonium illis et omnibus gentibus. Tu vero cum sis rex et ad nullo adpraehendi formidas, seditionem paviscis populi, ne Creatorem omnium in publico fateares.

Thus likewise to those same holy and beloved blessed apostles of his, when he was teaching concerning the temptations of future persecutions, he intimated, saying: Beware of men. For they will deliver you up in councils, and in their synagogues they will scourge you, and before kings and governors you will stand for my sake, a testimony to them and to all the nations. But you, since you are king and do not fear to be reproached by anyone, dread the sedition of the people, lest you publicly confess the Creator of all.

Relinque hanc stultitiam, et quod corde te dicis credere, ore profer in plebe. Sic enim et beatus apostolus ait: Corde creditur ad iustitiam, ore autem confessio fit ad salutem. Sic et propheta ait: Confitebor tibi, Domine, in eclesia magna, in populo gravi laudabo te. Et iterum: Confitebor tibi in populis, Domine, psalmum dicam nomini tuo inter gentes.

Abandon this folly, and that which you believe in your heart, utter with your mouth before the people. For thus the blessed Apostle says: "With the heart one believes unto righteousness, but with the mouth confession is made unto salvation." Thus also the prophet says: "I will confess to you, Lord, in the great church; in a mighty people I will praise you." And again: "I will confess to you among the peoples, O Lord; I will sing a psalm to your name among the nations."

Metuens enim populum, o rex, ignorans, quia satius est, ut populus sequatur fidem tuam, quam tu infirmitate faveas populari. Tu enim es capud populi, non populus capud tuum. Si enim ad bellum proficiscaris, tu praecedis catervas hostium, et ille quo abieris subsequuntur.

For fearing the people, O king, ignorant that it is more fitting that the people follow your faith than that you, by weakness, favor the popular cause. For you are the head of the people, not the people your head. For if you set out to war, you go before the bands of enemies, and those to whom you have gone follow after.

Unde melius est, ut te praecedente cognoscant veritatem, quam pereunte permaneant in errorem. Nam Deus non inriditur, nec enim diligit illum qui propter terrenum regnum eum non confitetur in saeculum'. Ista ille ratione confusus, usque ad exitum vitae suae in hac insania perduravit, nec publice aequalitatem Trinitatis voluit confiteri. Magnae enim facundiae erat tunc temporis beatus Avitus; namque insurgente heresim apud urbem Constantinopolitanam tam illam quam Eutices quam quae Sabellius docuit, id est nihil divinitatis habuisse dominum nostrum Iesum Christum, rogante Gundobado rege, ipse contra eas scripsit.

Wherefore it is better that, with you going before, they should learn the truth than that, with you dying, they should remain in error. For God is not mocked, nor does he love him who for the sake of an earthly kingdom will not confess him for ever. That man, confounded in reason, endured in this madness up to the end of his life, nor would he publicly confess the equality of the Trinity. For blessed Avitus was then of great eloquence; for when a heresy arose at the city of Constantinople—both that of Eutychus and that which Sabellius taught, that is, that our Lord Jesus Christ had no divinity—at the entreaty of King Gundobad he himself wrote against them.

Extant exinde nunc apud nos epistolae admirabilis, quae sicut tunc heresim oppraesserunt, ita nunc eclesiam Dei aedificant. Scripsit enim humiliarum librum unum, de mundi principio et de diversis aliis conditionibus libros sex versu conpaginatus, epistolarum libros novem, inter quas supradictae contenentur epistolae. Refert enim in quadam omilia, quam de rogationibus scripsit, has ipsas rogationes, quas ante ascensionis dominicae triumphum caelebramus, a Mamerto ipsius Viennensis urbis episcopo, cui et hic eo tempore praeerat, instatutas fuisse, dum urbis illa multis terreretur prodigiis.

There now remain among us, from that time, admirable letters which, as then they crushed the heresy, so now they edify the Church of God. For he wrote one book of humble (or homiletic) pieces, six books, versified, on the beginning of the world and on various other conditions, and nine books of epistles, among which the aforesaid letters are contained. For he relates in a certain homily, which he wrote on the Rogations, that these same Rogations, which we celebrate before the Lord’s Ascension triumph, were instituted by Mamertus, bishop of the city of Vienne himself, who at that time presided there, while that city was being terrified by many prodigies.

Nam terrae moto frequenti quatiebatur, sed et cervorum atque luporum feritas portas ingressa, per totam, ut scripsit, urbem nihil metuens oberrabat. Cumque haec per anni circulum gererentur, advenientibus paschalis sollemnitatis diebus, expectabat misericordiam Dei plebs tota devote, ut vel hic magnae sollemnitatis dies huic terrori terminum darent. Sed in ipsa gloriosae noctis vigilia, dum missarum celebrarentur sollemnia, subito palatium regale intramuraneum divino igne succenditur.

For the earth was shaken by frequent quakings, and moreover the ferocity of stags and of wolves, having entered the gates, wandered throughout the whole city, as he wrote, fearless. And while these things were carried on through the circuit of the year, with the days of the Paschal solemnity drawing near, the whole people devoutly awaited the mercy of God, that perhaps the days of this great solemnity might put an end to this terror. But on the very vigil of the glorious night, while the solemn rites of the masses were being celebrated, suddenly the royal palace within the walls was set ablaze by divine fire.

Pavore omnibus perterritis et eclesiam egressis, credentibus, ne aut hoc incendio urbs tota consumeretur aut certe disrupta tellore degiscerit, sanctus sacerdus prostratus ante altare, cum gemitu et lacrimis Domini misericordiam inpraecatur. Quid plura? Penetravit excelsa poli oratio pontefecis incliti, restinxitque domus incendium flumen profluentium lacrimarum.

With all terrified by panic and the faithful having left the church, fearing that either by this fire the whole city would be consumed or would surely be torn away from the earth, the holy priest, prostrate before the altar, with groaning and tears besought the mercy of the Lord. What more shall I say? The lofty prayer of the renowned pontiff pierced to the heights of heaven, and a river of flowing tears quenched the house’s blaze.

Cumque haec agerentur, adpropinquante ascensione, ut iam diximus, maiestatis dominicae, indixit populis ieiunium, instituit orandi modum, edendi seriem, erogandi helarem dispensationem. Cessantebus quoque exinde terroribus, per cunctas provintias dispersa facti fama cunctus sacerdotes imitare conmonuit, quod sacerdus fecit ex fide. Quae usque nunc in Dei nomine per omnes eclesias in conpunctione cordis et contritione spiritus caelebratur.

And while these things were being done, with the Ascension of the Lord’s Majesty approaching, as we have already said, he proclaimed a fast to the peoples, instituted the manner of praying, the sequence of eating, and the dispensation for dispensing helarem (alms). And with the terrors from then ceasing, the fame of the deed having been spread through all the provinces, he exhorted all the priests to imitate what the priest had done from faith. Which thing even to this day is celebrated in the name of God through all the churches with compunction of the heart and contrition of spirit.

35. Quod Chlodovechus et Alaricus se viderunt.

35. That Chlodovechus and Alaric saw one another.

Igitur Alaricus rex Gothorum cum viderit, Chlodovechum regem gentes assiduae debellare, legatus ad eum dirigit, dicens: 'Si frater meus vellit, insederat animo, ut nos Deo propitio pariter videremus'. Quod Chlodovechus non respuens, ad eum venit. Coniunctique in insula Ligeris, quae erat iuxta vicum Ambaciensim terreturium urbis Toronicae, simul locuti, comedentes pariter ac bibentes, promissa sibi amicitia, pacifici discesserunt. Multi iam tunc ex Galleis habere Francos dominos summo desiderio cupiebant.

Therefore King Alaric of the Goths, when he saw King Chlodovechus continually warring down peoples, sent an envoy to him, saying: 'If my brother so wills, he has settled it in his mind that we should appear together before God propitious.' Which Chlodovechus, not refusing, came to him. And joined together on the island of the Loire, which was near the village Ambacia, territory of the city of Tours, having spoken together, eating and drinking alike, with friendship promised to them, they departed peaceably. Many already then among the Gauls longed with the greatest desire to have the Franks as lords.

36. De Quintiano episcopo.

36. Concerning Bishop Quintianus.

Unde factum est, ut Quintianus Rutenorum episcopus per hoc odium ab urbe depelleretur. Dicebant enim ei: 'Quia desiderium tuum est, ut Francorum dominatio possideat terram hanc. Post dies autem paucos, orto inter eum et cives scandalum, Gothos, qui in hac urbe morabantur, suspitio attigit, exprobrantibus civibus, quod velit se Francorum ditionibus subiugare; consilioque accepto, cogitaverunt eum perfodere gladio.

Whence it came about that Quintianus, bishop of the Ruteni, was driven from the city by this hatred. For they said to him: "Because your desire is that the dominion of the Franks should possess this land." But after a few days, when a scandal arose between him and the citizens, suspicion reached the Goths who were dwelling in this city, the citizens reproaching him that he wished to submit himself to the dominion of the Franks; and, counsel having been taken, they resolved to pierce him with the sword.

Quod cum viro Dei nuntiatum fuisset, de nocte consurgens, cum fidelissimis ministris suis ab urbe Rutena egrediens, Arvernus advenit. Ibique a sancto Eufrasio episcopo, qui quondam Aprunculo Divionensi successerat, benigne susceptus est, largitisque ei tam domibus quam agris et vineis, secum retenuit, dicens: 'Sufficit huius facultas ecclesiae, ut utrumque susteneat: tantum caritas, quam beatus praedicat apostolus, permaneat inter sacerdotes Dei'. Sed et Lugdunensis episcopus largitus est ei aliqua possessionis ecclesiae suae, quam in Arverno habebat. Reliqua vero de sancto Quintiano, tam insidiae quas pertulit quam illa quae per eum Dominus operare dignatus est, scripta sunt in libro Vitae eius.

When this had been announced to the man of God, rising by night, he departed from the city of the Ruteni with his most faithful ministers and came to Arvernus. There he was kindly received by Saint Eufrasio, bishop, who had once succeeded Aprunculus of Divio, and having bestowed upon him both houses and fields and vineyards, he kept him with himself, saying: 'The resources of this church suffice to sustain both; only let the charity which the blessed apostle proclaims remain among the priests of God.' But also the bishop of Lugdunum granted to him some possessions of his own church which he held in Arvernus. The remaining things concerning Saint Quintianus, both the plots laid against him which he endured and those works which the Lord deigned to accomplish through him, are written in the book of his Life.

37. Bellum cum Alarico.

37. War with Alaric.

Igitur Chlodovechus rex ait suis: 'Valde molestum fero, quod hi Arriani partem teneant Galliarum. Eamus cum Dei adiutorium, et superatis redegamus terram in ditione nostra'. Cumque placuisset omnibus hic sermo, conmoto exercitu, Pectavus dirigit. Ibi tunc Alaricus commorabatur.

Therefore King Chlodovechus said to his men: 'I bear it very grievously that these Arians possess part of the Gauls. Let us go with God's aid, and, when conquered, restore the land into our dominion.' And when this speech pleased everyone, the army having been put in motion, he made for Pectavus. There then Alaric was staying.

Sed quoniam pars hostium per territurium Turonicum transiebat, pro reverentia beati Martini dedit edictum, ut nullus de regione illa aliud quam herbarum alimenta aquamque praesumeret. Quidam autem de exercitu, inventum cuiusdam pauperis faenum, ait: 'Nonne rex herbam tantum praesumi mandavit, nihil aliud? Et hoc, inquid, 'herba est.

But since part of the enemy was passing through the territory of Tours, out of reverence for blessed Martin he issued an edict that no one from that region should take anything except herbs, foodstuffs, and water. But a certain man of the army, having found the hay of some poor man, said: 'Did not the king command that only herb be taken, nothing else? And this, he said, 'is herb.

Non enim erimus transgressores praecepti eius, si eam praesumimus'. Cumque vim faciens pauperi faenum vertute tulisset, factum pervenit ad regem. Quem dicto citius gladio peremptum, ait: 'Et ubi erit spes victuriae, si beato Martino offendimus?' Satisque fuit exercitui nihil ulterius ab ac regione praesumere. Ipsi vero rex direxit nuntius ad beatam basilicam, dicens: 'Ite et forsitan aliquod victuriae auspicium ab aedae sancta suscipitis'. Tunc datis muneribus, quod loco sancto exhiberent, ait: 'Si tu, Domine, adiutor mihi es et gentem hanc incredulam semperque aemulam tibi meis manibus tradere decrevisti, in ingressu basilicae sancti Martini dignare propitius revelare, ut cognuscam, quia propitius dignaberis esse famulo tuo'. Maturantibus autem pueris et ad locum accedentibus iuxta imperium regis, dum sanctam ingrederentur basilicam, hanc antefanam ex inproviso primicirius, qui erat, inposuit: Praecinxisti me, Domine, virtutem ad bellum, subplantasti insurgentes in me subtus me et inimicorum meorum dedisti mihi dorsum et odientes me disperdedisti.

For we shall not be transgressors of his precept if we take it.' And when, by force, they had carried off the poor man's hay, the deed was reported to the king. Who, on hearing it, quickly had the man slain with the sword, and said: 'And where will be the hope of victuals, if we offend blessed Martin?' And it was enough for the army to presume nothing further from that region. The king himself sent a messenger to the blessed basilica, saying: 'Go, and perhaps you will receive some token of victuals from the holy shrine.' Then, having given gifts to be presented in the holy place, he said: 'If you, Lord, are helper to me and have decreed to deliver this unbelieving and ever hostile people into my hands, deign, at the entrance of the basilica of Saint Martin, to reveal favorably, that I may know that you will vouchsafe to be propitious to your servant.' While the youths hastened and approached the place by the king's command, as they were entering the holy basilica, the primicerius, who was present, unexpectedly began this antiphon: "You girded me, O Lord, with strength for battle; you brought down those rising against me beneath me, and you gave me the back of my enemies and scattered those who hated me."

Quod psallentium audientes, Domino gratias agentes et vota beato confessori promittentes, laeti nuntiaverunt regi. Porro ille cum ad fluvium Vigennam cum exercitu advenisset, in quo loco eum transire deberit, paenitus ignorabat. Intumuerat enim ab inundationem pluviarum.

Hearing this from those who were psalling, giving thanks to the Lord and promising vows to the blessed confessor, they joyfully announced it to the king. Moreover, when he had arrived with the army at the river Vigennam, at the place where he ought to cross, he was entirely ignorant. For it had swollen by the inundation of rains.

Cumque illa nocte Dominum depraecatus fuisset, ut ei vadum quo transire possit dignaretur ostendere, mane facto cerva mirae magnitudinis ante eos nuto Dei flumine ingreditur, illaque vadante, populus quo transire possit agnovit. Veniente autem rege apud Pictavus, dum eminus in tenturiis commoraret, pharus ignea, de basilica sancti Helari egressa, visa est ei tamquam super se advenire, scilicet ut, lumine beati confessoris adiutus Helarii, liberius hereticas acies, contra quas saepe idem sacerdos pro fide conflixerat, debellaret. Contestatus est autem omni exercitu, ut nec ibi quidem aut in via aliquem expoliarent aut res cuiusquam direperent.

And when that night he had entreated the Lord that He would deign to show him a ford by which he might cross, at dawn a doe of wondrous magnitude entered the river of God before them by a nod, and with it going the people recognized where they could cross. But when the king was approaching Pictavus, while he remained at a distance in his tents, a fiery beacon, issuing from the basilica of Saint Helar, was seen by him as if coming over him, namely that, aided by the light of the blessed confessor Helar, he might more freely rout the heretical ranks, against which the same priest had often battled for the faith. He moreover charged the whole army that neither there nor on the road should they plunder anyone or despoil any one's goods.

Erat in his diebus vir laudabilis sanctitatis Maxentius abba, reclausus in monastyrio suo ob Dei timore infra terminum Pictavensim. Cuius monastyrio nomen lectioni non indidimus, quia locus ille usque hodie Cellula sancti Maxenti vocatur. Cuius monachi cum unum hostium cuneum ad monastyrium cernerent propinquare, abbatem exorant, ut de cellola sua egrederetur ad consolandum eos.

There was in those days a man of praiseworthy sanctity, Maxentius the abba, shut up in his monastery for the fear of God within the boundary of Pictavia. To that monastery we have not given a name in the reading, because that place even to this day is called the Cell of Saint Maxentius. When the monks, seeing a single wedge (cuneus) of the enemy drawing near the monastery, besought the abba that he would come out from his little cell to console them,

Illoque demorante, hii timore perculsi, eum aperto ustio de cellola sua producunt. At ille in occursum hostium, quasi pacem rogaturus, perget intrepidus. Unus autem ex his evaginato gladio, ut capud eius libraret, manus ad aurem erecta diriguit, gladiusque retrursum ruit.

And there, while he delayed, these, struck with fear, led him forth from his little cell by the open door. But he, intrepid, went forward to meet the enemies, as if about to ask for peace. Now one of them, with his sword drawn, and intending to spare his head, lifted his hand toward his ear, and the sword fell back.

Ad ipse ad pedes beati viri veniam deposcens sternitur. Quod videntes reliqui, cum timore maximo ad exercitum redierunt, timentes, ne et ipse pariter interirent. Huius vero brachium beatus confessor cum oleo benedicto contrectans, inposito signo crucis, restituit sanum, eiusque obtentu monastyrio permansit inlaesum.

And he himself, falling prostrate at the feet of the blessed man, begged pardon. When the others saw this, they returned to the army with the greatest fear, fearing lest he too should perish in like manner. The blessed confessor, however, touching his arm with blessed oil and making the sign of the cross, restored it to health, and by his intervention it remained uninjured for the monastery.

Multasque et alias virtutes operatus est, quas si quis diligenter inquiret, librum Vitae illius legens cuncta repperiet. [Anno 25. Chlodovechi.] Interea Chlodovechus rex cum Alarico rege Gothorum in campo Vogladense decimo ab urbe Pictava miliario convenit, et confligentibus his eminus, resistunt comminus illi. Cumque secundum consuetudinem Gothi terga vertissent, ipse rex Chlodovechus victuriam, Domino adiuvante, obtinuit.

And he wrought many other virtues also, which if anyone diligently inquires into, by reading the book of his Life will find all. [Year 25 of Chlodovechus.] Meanwhile King Chlodovechus met Alaric, king of the Goths, on the Vogladense field at the tenth mile from the city Pictava, and when they engaged, first at a distance, they then opposed him hand‑to‑hand. And when, according to custom, the Goths had turned their backs, King Chlodovechus himself gained the victory, the Lord aiding him.

Habebat autem in adiuturium suum filium Sygiberthi Claudi nomen Chlodericum. Hic Sygiberthus pugnans contra Alamannos apud Tulbiacensim oppidum percussus in genuculum claudicabat. Porro rex, cum, fugatis Gothis, Alaricum regem interfecisset, duo ex adverso subito advenientes, cum contis utraque ei latera feriunt.

He had moreover to his aid Sygiberth’s son, of the Claudian name, Chloderic. This Sygiberthus, fighting against the Alamanni at the town of Tulbiacum, being struck limped on one knee. Moreover the king, when—having put the Goths to flight—he had slain King Alaric, two men suddenly coming up from the opposite side struck both his flanks with conti (spears).

Sed auxilio tam luricae quam velocis equi, ne periret, exemptus est. Maximus ibi tunc Arvernorum populus, qui cum Apollinare venerat, et primi qui erant ex senatoribus corruerunt. De hac pugna Amalaricus, filius Alarici, in Spaniam fugit regnumque patris sagaciter occupavit.

But by the aid of both a lurica and a swift horse, lest he perish, he was carried off. The greater part there of the Arvernian people, who had come with Apollinaris, and the foremost among the senators, fell. From this battle Amalaric, son of Alaric, fled into Spain and shrewdly seized his father’s kingdom.

Chlodovechus vero filium suum Theudoricum per Albigensim ac Rutinam civitatem ad Arvernus dirigit. Qui abiens, urbes illas a finibus Gothorum usque Burgundionum terminum patris sui dicionibus subiugavit. Regnavit autem Alaricus annos 22. Chlodovechus vero apud Burdigalinsi urbe hiemem agens, cunctos thesauros Alarici a Tholosa auferens, Ecolisnam venit.

But Chlodovechus sent his son Theudoric through the city of Albi and Rutina to the Arverni. Who, on going, subjected those towns from the borders of the Goths as far as the Burgundian boundary to his father’s dicionibus. Alaricus reigned 22 years. Chlodovechus, however, wintering at the city of Burdigala, having taken all Alaric’s thesauri from Tolosa, came to Ecolisna.

Cui tantam Dominus gratiam tribuit, ut in eius contemplatione muri sponte corruerent. Tunc, exclusis Gothis, urbem suo dominio subiugavit. Post haec, patrata victuria, Turonus est regressus multa sanctae basilicae beati Martini munera offerens.

To whom the Lord granted so great a grace that, in his contemplation, the walls fell down of their own accord. Then, the Goths being expelled, he subjected the city to his dominion. After these things, with victory achieved, Turonus returned, offering many gifts to the holy basilica of Blessed Martin.

38. De patriciato Chlodovechi regis.

38. On the patriciate of King Chlodovechus.

Igitur ab Anastasio imperatore codecillos de consolato accepit, et in basilica beati Martini tunica blattea indutus et clamide, inponens vertice diademam. Tunc ascenso equite, aurum argentumque in itinere illo, quod inter portam atrii et eclesiam civitatis est, praesentibus populis manu propria spargens, voluntate benignissima erogavit, et ab ea die tamquam consul aut augustus est vocitatus. Egressus autem a Turonus Parisius venit ibique cathedram regni constituit.

Therefore from Emperor Anastasius he received the little codices concerning the consulship, and in the basilica of Saint Martin, clad in a purple tunic and cloak, placing a diadem upon his head. Then, having mounted a horse, he bestowed gold and silver on that route which is between the gate of the atrium and the city's church, scattering it with his own hand before the people present, and dispensed it with the most kindly will; and from that day he was called as if a consul or augustus. Having departed from Tours he came to Paris and there established the cathedra of the kingdom.

Ibi et Theudericus ad eum venit.

There also Theuderic came to him.

39. De Licinio episcopo.

39. Concerning Bishop Licinius.

Denique migrante Eustochio Turonorum episcopo, VIII. post sanctum Martinum Licinius Turonicis episcopus ordinatur. Huius tempore bellum superius scriptum gestum est.

Finally, with Eustochius, bishop of the Tourains, having departed, Licinius is ordained bishop of the Tourains 8 years after Saint Martin. In his time the war written above was waged.

Et huius tempore Chlodovechus rex Turonus venit. Hic fertur in Oriente fuisse ac loca visitasse sanctorum ipsamque adisse Hierusolimam et loca passionis ac resurrectionis dominicae, quae in euangeliis legimus, saepe vidisse.

And at this time Chlodovechus, king of the Turoni, came. He is said to have been in the East and to have visited the places of the saints, and himself to have gone to Jerusalem and often to have seen the places of the Lord’s passion and resurrection, which we read in the Gospels.

40. De interitu Sigiberthi senioris et fili eius.

40. Concerning the death of Sigibert the Elder and his son.

Cum autem Chlodovechus rex apud Parisius moraretur, misit clam ad filium Sigyberthi, dicens: 'Ecce! pater tuus senuit et pededibile claudicat. Si illi', inquid, 'moreretur , recte tibi cum amicitia nostra regnum illius reddebatur'. Qua ille cupiditate seductus, patrem molitur occidere.

But while King Chlodovechus was staying at Paris, he secretly sent to the son of Sigyberthus, saying: "Behold! your father has grown old and is lame of foot. If he were to die, it would be right that his kingdom be restored to you with our friendship." He, seduced by that desire, set about killing his father.

Cumque ille egressus de Colonia civitate, transacto Rheno, per Buconiam silvam ambulare disponeret, meridiae in tenturia sua obdormiens, inmissis super eum filius percussoribus eum ibidem interfecit, tamquam regnum illius possessurus. Sed iuditio Dei in foveam, quam patri hostiliter fodit, incessit. Misit igitur nuntius ad Chlodovechum regem de patris obito nuntiantes atque dicentes: 'Pater meus mortuos est, et ego thesaurus cum regnum eius paenes me habeo.

And when he, having gone forth from the city of Cologne, after crossing the Rhine, was about to walk through the Buconia wood, sleeping at midday in his tent, his son, having sent murderers against him, killed him there, as if about to possess his kingdom. But the judgment of God fell upon the pit which he had hostilely dug for his father. Therefore he sent a messenger to King Chlodovechus announcing the death of his father and saying, "My father is dead, and I have almost the treasury with his kingdom in my hands."

Dirige tuos ad me, et ea quae tibi de thesauris illius placent bona voluntate transmittam'. Et illi: 'Gratias', inquid, 'tuae voluntate ago et rogo, ut venientibus nostris patefacias, cuncta ipse deinceps possessurus'. Quibus venientibus iste patris thesauros pandit. Qui dum diversa respicerent, ait: 'In hanc arcellolam solitus erat pater meus numismata auri congerere'. - 'Inmitte', inquiunt illi, 'manum tuam usque ad fundum et cuncta reppereas'. Quod cum fecisset et esset valde declinus, unus elevata manu bipinnem cerebrum eius inlisit, et sic quae in patre egerat indignus incurrit. Quod audiens Chlodovechus, quod scilicet interfectus esset Sygibertus vel filius eius, in eodem loco adveniens, convocavit omnem populum illum, dicens: 'Audite, quid contingerit.

Turn your men to me, and I will gladly hand over to you, of his treasures, those things which please you.' And he said: 'I give thanks to your good will and ask that you show them to our men coming, that I myself may possess all thereafter.' When those who came opened the father's treasures, while they were looking about, he said: 'My father used to heap up gold coins in this little chest.' — 'Put in', they say to him, 'your hand as far as the bottom and seize everything.' When he had done this and his hand was very deep, one of them, raising his hand, smote his brain with a double-axe, and thus he fell into the very outrage which he had practiced against his father. When Chlodovechus heard this — that Sygibertus or his son had been slain, as was plain — coming to the same place, he summoned all those people, saying: 'Hear what has happened.'

Dum ego', inquid, 'per Scaldem fluvium navigarem', Chlodericus, filius parentis mei, patrem suum insequebatur, verbo ferens, quod ego eum interficere vellim. Cumque ille per Buconiam silvam fugiret, inmissis super eum latruncolis, morti tradidit et occidit. Ipse quoque dum thesaurus eius aperit, a nescio quo percussus interiit.

"While I," he said, "was sailing along the Scald (river)," Chlodericus, the son of my parent, pursued his father, bearing the word that I would have him killed. And when that man fled through the Buconian wood, having sent bandits upon him, he delivered him to death and slew him. He himself also, while he opened his treasure, was struck by some unknown hand and perished.

Sed in his ego nequaquam conscius sum. Nec enim possum sanguinem parentum meorum effundere, quod fieri nefas est. Sed quia haec evenerunt, consilio vobis praebeo, si videtur acceptum: convertimini ad me, ut sub meam sitis defensionem'. At ille ista audientes, plaudentes tam parmis quam vocibus, eum clypeo evectum super se regem constituunt.

But in these matters I am by no means conscious. For I cannot shed the blood of my parents, which it is nefas to do. Yet since these things have happened, I offer you this counsel, if it seems acceptable: turn to me, that you may be under my defense. But they, hearing these things and applauding as much with shields as with voices, set him up—lifted on a clypeus—as king over themselves.

Regnumque Sigyberthi acceptum cum thesauris, ipsos quoque suae ditioni adscivit. Prosternebat enim cotidiae Deus hostes eius sub manu ipsius et augebat regnum eius, eo quod ambularet recto corde coram eo et facerit quae placita erant in oculis eius.

And the kingdom of Sigyberht, received with treasures, he likewise annexed to his dominion. For God daily overthrew his enemies under his hand and increased his kingdom, because he walked before him with an upright heart and did the things that were pleasing in his eyes.

41. De interitu Chararici et fili eius.

41. On the death of Chararic and his son.

Post haec ad Chararicum dirigit. Quando autem cum Siagrio pugnavit, hic Chararicus, evocatus ad solatium Chlodovechi, eminus stetit, neutre adiuvans parti; sed eventum rei expectans, ut cui evenerit victuriam, cum illo et hic amicitia conligaret. Ob hanc causam Chlodovechus indignans, contra eum abiit.

After these things he directed himself to Chararicus. But when he fought with Siagrio, this Chararicus, summoned as a consolation to Chlodovechus, stood off at a distance, aiding neither party; but awaiting the event of the matter, so that to whichever the victory should fall he might bind himself in friendship with both that one and this one. For this reason Chlodovechus, indignant, marched against him.

Quem circumventum dolis coepit cum filio vinctusque totondit et Chararicum quidem presbiterum, filio vero eius diaconem ordinari iubet. Cumque Chararicus de humilitate sua conquireret et fleret, filius eius dixisse fertur: 'In viridi', inquid, 'lignum hae frondis succisae sunt nec omnino ariscunt, sed velociter emergent, ut crescere queant; utinam tam velociter qui haec fecit intereat!' Quod verbum sonuit in aures Chlodovechi, quod scilicet minarentur sibi caesariem ad crescendum laxare ipsumque interficere. At ille iussit eos pariter capite plecti.

Whom, having been ensnared by fraud, he began to bind and have tonsured together with his son, and he ordered Chararicus indeed to be ordained a presbyter, but his son to be ordained a deacon. And when Chararicus, pleading his humility, was weeping, his son is reported to have said: “On the green wood,” he said, “these boughs of the foliage, cut off, are not wholly withered, but will quickly shoot forth, that they may grow; would that he who did this might perish just as quickly!” That saying rang in the ears of Chlodovechus, namely that they threatened to loosen his hair for growing and to kill him. But he commanded that they both be alike punished by the head.

Quibus mortuis, regnum eorum cum thesauris et populis adquesivit.

When they were dead, he acquired their kingdom, with its treasures and peoples.

42. De interitu Ragnachari et fratrum eius.

42. On the destruction of Ragnachar and his brothers.

Erat autem tunc Ragnacharius rex apud Camaracum tam effrenis in luxoria, ut vix vel propinquis quidem parentibus indulgeret. His habebat Farronem consiliarium simili spurcitia lutolentum, de quo fertur, cum aliquid aut cibi aut muneris vel cuiuslibet rei regi adlatum fuisset, dicere solitum, hoc sibi suoque Farroni sufficere. Pro qua re Franci maxima indignatione tumibant.

At that time Ragnacharius was king at Camaracum, so unbridled in luxury that he scarcely indulged even his kinsfolk and parents. For these things he had Farron as an adviser, wallowing in kindred filth, of whom it is reported that whenever anything—whether of food, or a present, or any other thing—was brought to the king, he was wont to say, “this suffices for me and my Farron.” For this cause the Franks swelled with the greatest indignation.

Unde factum est, ut, datis aureis sive armellis vel baltheis, Chlodovechus, sed totum adsimilatum auro - erat enim aereum deauratum sub dolo factum - haec dedit leudibus eius, ut super eum invitaretur. Porro cum exercitum contra eum commovisset, et ille speculatores plerumque ad cognuscendum transmitteret, reversis nuntiis, interrogat, quam valida haec manus foret. Qui responderunt: 'Tibi tuoque Farroni est maximum supplimentum'. Veniens autem Chlodovechus, bellum contra eum instruit.

Whence it came about that, gifts of gold or armlets or balteae having been given, Chlodovechus — but all of it only gilded to look like gold (for it was bronze gilded by deceit) — gave these to his leudes, so that they might be incited against him. Moreover, when he had moved an army against him, and that man often sent out speculatores to reconnoitre, with the reports having returned he inquired how strong that band would be. They answered, "It is a very great supplement to you and to your Farron." And when Chlodovechus came, he drew up for war against him.

At ille devictum cernens exercitum suum, fuga labi parat, sed ab exercitum conpraehensus ac ligatis postergum manibus in conspectu Chlodovechi una cum Richario fratre suo perducetur. Cui ille: 'Cur', inquid, 'humiliasti genus nostrum, ut te vincere permitteris? Melius enim tibi fuerat mori'. Et elevatam securem capite eius defixit, conversusque ad fratrem eius, ait: 'Si tu solatium fratri tribuissis, allegatus utique non fuisset'; similiter et hunc secure percussum interfecit.

But he, seeing his army defeated, prepared to slip away by flight; yet he was seized by the army and, with his hands bound behind him, was led in the sight of Chlodovech together with Richarius his brother. To whom he said: "Why," he said, "did you abase our lineage, that you permitted yourself to be conquered? For it would have been better for you to die." And he planted the raised axe in his head; and turning to his brother he said, "If you had given solace to your brother, he certainly would not have been brought in as a captive"; likewise he slew this one too, struck by the axe.

Post quorum mortem cognuscent proditores eorum, aurum, quod a regi acceperant, esse adulterum. Quod cum rege dixissent, ille respondisse fertur: 'Merito', inquid, 'tale aurum accepit, qui domino suo ad mortem propria voluntate deducit'; hoc illis quod viverent debere sufficere, ne male proditionem dominorum suorum luituri inter tormenta deficerent. Quod ille audientes, optabant gratiam adipisci, illud sibi adserentes sufficere, si vivere mererentur.

After their deaths became known, their proditores learned that the aurum which they had received from the king was adulterated. When they had told this to the rex, he is said to have replied: "Merito," he said, "such gold received he who by his own voluntas leads his dominus to death"; that this — that they should live — ought to sufficere them, lest, about to luituri ill‑depart for the prodition of their domini amid tormenta, they should deficere. Which things, hearing, they wished to adipisci gratiam, asserting that that would suffice them if they mererentur to live.

Fuerunt autem supradicti regis propinqui huius; quorum frater Rignomeris nomen apud Cinomannis civitatem ex iusso Chlodovechi est interfectus. Quibus mortuis, omnem regnum eorum et thesaurus Chlodovechus accepit. Interfectisque et aliis multis regibus vel parentibus suis primis, de quibus zelum habebat, ne ei regnum auferrent, regnum suum per totas Gallias dilatavit.

There were, moreover, the aforesaid kinsmen of this king; whose brother, named Rignomeris, was slain at the city of Cinomannis by the command of Chlodovechus. With them dead, Chlodovechus received all their kingdom and their treasure. And having slain many other kings and even his own foremost relatives, about whom he bore jealousy lest they take away his kingdom, he extended his realm throughout the whole of Gaul.

Tamen, congregatis suis quadam vice, dixisse fertur de parentibus, quos ipse perdiderat: 'Vae mihi, qui tamquam peregrinus inter extraneus remansi et non habeo de parentibus, qui mihi, si venerit adversitas, possit aliquid adiuvare'. Sed hoc non de morte horum condolens, sed dolo dicebat, si forte potuisset adhuc aliquem repperire, ut interficeret.

Yet, on one occasion with his followers gathered, he is said to have spoken of the parents whom he himself had destroyed: "Woe to me, who remain as if a peregrine among strangers and have not among my parentes one who, if adversity should come, can in any way aid me." But he said this not lamenting their death, but in guile, in case he might perhaps still discover someone to put to death.

43. De obitu Chlodovechi.

43. On the death of Chlodovech.

His ita transactis, apud Parisius obiit, sepultusque in basilica sanctorum apostolorum, quam cum Chrodechilde regina ipse construxerat. Migravit autem post Vogladinse bellum anno quinto. Fueruntque omnes dies regni eius anni triginta; [aetas tota XLV anni]. A transitu ergo sancti Martini usque ad transitum Chlodovechi regis, qui fuit XI. annus episcopatus Licini Toronici sacerdotes, supputantur anni CXII.

These things thus accomplished, he died at Paris and was buried in the basilica of the holy apostles, which he himself had built with Queen Chrodechilde. He departed, however, after the battle of Vogladin in the fifth year. And all the days of his reign were thirty years; [age total 45 years]. From the passing therefore of Saint Martin until the passing of King Chlodovech, which was the 11th year of the episcopate of Licinius Toronicus the priest, the years are reckoned as 112.

Chrodechildis autem regina post mortem viri sui Toronus venit, ibique ad basilica beati Martini deserviens, cum summa pudititia atque benignitate in hoc loco commorata est omnibus diebus vitae suae, raro Parisius visitans.

But Queen Chrodechild, after the death of her husband, came to Toronus, and there, serving at the basilica of blessed Martin, with the utmost modesty and benignity she sojourned in that place for all the days of her life, rarely visiting Paris.

Explicit liber secundus.

The second book ends.