E00650: Gregory of Tours, in his Glory of the Martyrs (97), tells of *Cosmas/Kosmas and Damianus (brothers, physician martyrs of Syria, S00385), great healers in life and after death; they appear in visions to the sick and many are cured by them. Written in Latin in Tours (north-west Gaul), 580/594.
online resource
posted on 2015-08-17, 00:00authored bypnowakowski
Gregory of Tours, Glory of the Martyrs 97
Duo vero gemini, Cosmas scilicet et Damianus, arte medici, postquam christiani effecti sunt, solo virtutum merito et orationum interventu infirmitates languentium depellebant; qui diversis cruciatibus consummati, in caelestibus sunt coniuncti, multa miracula incolis ostendentes. Nam si quis infirmus ad eorum sepulchrum fide plenus oraverit, statim adipiscitur medicinam. Referunt etiam plerique, apparere eos per visum languentibus et quid faciant indicare; quod cum fecerint, sani discedunt. Ex quibus multa audivi, quae insequi longum putavi, hoc aestimans posse sufficere quod dixi. Cuncti fideliter deprecantes sani discesserunt.
'Cosmas and Damianus, the two twins, were skilled doctors. After they became Christians, they cured the illnesses of sick people solely by the merit of their powers and by the intervention of prayers. They were perfected by various tortures and reunited in heaven, and they now display many miracles to the local inhabitants. For whenever an ill person who is filled with faith prays at their tomb, immediately he receives medicine. Many say that the saints appear to ill people in visions and tell them what to do; once people follow these instructions, they leave with their health. I have heard from these people [who were cured] many stories that I decided would take too much time to follow up. I think that what I have said can suffice. All who pray faithfully have left with their health.'
Text: Krusch 1969, 103. Translation: Van Dam 2004, 91.
History
Evidence ID
E00650
Saint Name
Kosmas and Damianos, brothers, physician martyrs in Syria, ob. 285/287 : S00385
Literary - Hagiographical - Collections of miracles
Literary - Hagiographical - Other saint-related texts
Language
Latin
Evidence not before
583
Evidence not after
593
Activity not before
285
Activity not after
593
Place of Evidence - Region
Gaul and Frankish kingdoms
Place of Evidence - City, village, etc
Tours
Place of evidence - City name in other Language(s)
Tours
Tours
Tours
Toronica urbs
Prisciniacensim vicus
Pressigny
Turonorum civitas
Ceratensis vicus
Céré
Major author/Major anonymous work
Gregory of Tours
Cult activities - Places
Burial site of a saint - tomb/grave
Cult Activities - Miracles
Miracle during lifetime
Miracle after death
Specialised miracle-working
Healing diseases and disabilities
Apparition, vision, dream, revelation
Cult Activities - Protagonists in Cult and Narratives
Physicians
Source
Gregory, bishop of Tours from 573 until his death (probably in 594), was the most prolific hagiographer of all Late Antiquity. He wrote four books on the miracles of Martin of Tours, one on those of Julian of Brioude, and two on the miracles of other saints (the Glory of the Martyrs and Glory of the Confessors), as well as a collection of twenty short Lives of sixth-century Gallic saints (the Life of the Fathers). He also included a mass of material on saints in his long and detailed Histories, and produced two independent short works: a Latin version of the Acts of Andrew and a Latin translation of the story of The Seven Sleepers of Ephesus.
Internal references to datable events and to other work by Gregory, suggest that he wrote the greater part of his Glory of the Martyrs between 585 and 588, though there is one chapter (ch. 82), long before the end of the book, that describes an event that is most readily dated to 590. It is in fact likely that Gregory was collecting and recording these stories throughout his life, and, fortunately for our purposes, precise dating is not of great importance, since his views on the role of saints and the correct ways to venerate them do not seem to have changed during his writing life. The work was probably never fully completed and polished: the version we have closes with four very disparate chapters, including one (105) about the divine punishment of an avaricious woman that bears no obvious connection to the overall theme of the book. (For discussions of the dating, see Van Dam 2004, xi-xii; Shaw 2015, 104-105, 111.)
In his preface, Gregory states that his aim in the work is 'to publicise some of the miracles of the saints that have until now been hidden' (aliqua de sanctorum miraculis, quae actenus latuerunt, pandere), so, as in his Glory of the Confessors, his focus is not on the lives of the saints, nor on the details of their martyrdoms, but on miracles they have effected, particularly through their relics. Miracles are recorded from many places; but unsurprisingly the largest number is from Gaul.
The book opens, rather curiously, with a sizeable number of miracles and relics of Jesus and his mother Mary, neither of them conventional 'martyrs'. The explanation for this must be that Gregory's interest was really much more in relics and miracles in general than in martyrs specifically. Many of the Gallic saints he included are somewhat obscure, but outside Gaul he concentrates for the most part on major saints; towards the end of the book, however, he slips in a couple of lesser Syrian saints, probably because they had interesting specialisms: Phokas and Domitios, with, respectively, particular skills at curing snake bites and sciatica. In the case of the non-Gallic saints, it is not always clear whether they were attracting active cult in Gaul – Phokas and Domitios, for instance, almost certainly didn't. It is only when Gregory tells us of a church dedication or relic that we can be certain that the saint concerned had serious cult in Gaul: in the case of the martyrs of Rome, for instance, this is true of Clement and Laurence, but not of Chrysanthus and Daria, Pancratius, and John I.
Although each section contains extraneous material, the work can be broken down very roughly into the following sections:
*Chapters 1-7: Miracles and relics of Jesus (with some of Mary), including three chapters (5-7) on relics of the Passion. (For the most part, these chapters are not covered in our database.)
*Chapters 8-19: Miracles and relics of Mary and John the Baptist.
*Chapters 20-25: Miraculous images of Jesus, and a spring associated with Easter.
*Chapters 23-34: Miracles and relics of the Apostles and Stephen (i.e. New Testament saints).
*Chapters 35-41: Miracles and relics of the post-apostolic martyrs of Rome.
*Chapters 42-46: And of northern Italy.
*Chapters 47-77: And of Gaul (in no obvious order, except that the first three chapters are occupied by early martyrs). This is the longest section of the book.
*Chapters 78-87: Very miscellaneous, with only marginal references to saints: three anti-Arian stories (79-81); two stories regarding relics of Gregory's (82-83); four stories of the punishment of impure people (84-87).
*Chapters 88-102: Miracles and relics of martyrs of Spain, Africa (just one, Cyprian of Carthage), and the East, in that order.
*Chapters 103-106: Miscellaneous.
But tight structuring was never a great concern of Gregory's, so within this broad framework, he often wanders off his main theme. For instance, a clutch of miracle stories relating to John the Baptist (chs. 11-13) lead Gregory into a general discussion of the River Jordan (ch. 16), which then leads him to discuss some springs near Jericho (ch. 17), linked to the preceding chapter by the common theme of 'miraculous waters in the Holy Land', but with no connection to any martyr. Similarly, a miracle story involving relics of St Andrew and the punishment of an Arian count (ch. 78) leads Gregory into three stories against Arians with no relation to saints. These digressions did not bother Gregory and are part of the charm of his work.
Gregory very seldom tells us about his sources, which for the most part were certainly oral; he had a wide circle of acquaintances within the Gallic church, and also met and collected stories from travellers from abroad, including (if the source is to be believed) a man who had travelled to India (ch. 31). But Gregory also used a range of written texts, including Eusebius' Ecclesiastical History (chs. 20 and 48), the poems of Prudentius, Paulinus of Nola, and Venantius Fortunatus, and a substantial number of Martyrdoms (Van Dam 2004, xiv-xvi).
Because many of his stories are set abroad, Glory of the Martyrs is less informative about cult practices than Glory of the Confessors, with its very local and very Gallic focus, but it is still a gold-mine of information. To take just two examples: the story of Benignus of Dijon is a remarkably rich and detailed account of the discovery and enhancement of a previously unknown martyr (ch. 50), while that of Patroclus of Troyes shows the importance of a written Martyrdom, and the degree of scepticism that might greet a new one (ch. 63).
There is a good general discussion of Glory of the Martyrs in Van Dam 2004, ix-xxiii, and of Gregory's hagiography more widely in Shaw 2015.
(Bryan Ward-Perkins)
Discussion
For the overview of the Glory of the Martyrs see E00367.
A reference in the next chapter of the Glory of the Martyrs shows that Gregory knew that the saints' shrine was in Syria (see E00651), but he doesn't state this here. Indeed the account he gives of Cosmas and Damianus is very short, and, although fulsome, contains no detail on the location or precise nature of their miracles. This is somewhat surprising, since the bishopric of Tours had relics of the saints: Gregory deposited some in the baptistery of the cathedral of Tours (E02419), and others in an oratory at Artannes, in the territory of Tours (E05759).
Cosmas and Damianus, doctors in life, unsurprisingly had a particular reputation for curing the sick.
Bibliography
Edition:
Krusch, B., Liber in gloria martyrum, in: Gregorii Turonensis Opera. 2: Miracula et opera minora (Monumenta Germaniae Historica, Scriptores rerum Merovingicarum 1.2; 2nd ed.; Hannover, 1969).
Translation:
Van Dam, R., Gregory of Tours, Glory of the Martyrs (Translated Texts for Historians 4; 2nd ed., Liverpool, 2004).
Further reading:
Shaw, R., "Chronology, Composition, and Authorial Conception in the Miracula", in: A.C. Murray (ed.), A Companion to Gregory of Tours (Leiden-Boston 2015), 102-140.