E03178: Gregory of Tours, in his Miracles of Martin (2.32), recounts how one of his deacons was healed after he anointed himself with oil from a flask placed beside the tomb of *Martin (ascetic and bishop of Tours, ob. 397, S00050) in Tours. The flask was later smashed, but the small amount of oil recovered multiplied, and has shown its power up to the present; AD 576/581. Written in Latin in Tours (north-west Gaul), 576/581.
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posted on 2017-07-06, 00:00authored bykwojtalik
Gregory of Tours, Miracles of Martin (Libri de virtutibus sancti Martini episcopi) 2.32
Gregory describes two miracles to confirm to doubters the story, told by Sulpicius Severus, of oil blessed by Martin that increased in quantity.
Quidam de diaconibus nostris male a quartani tipi febre cruciabatur; quem cum plerumque arguerem, quur segnis ad basilicam sancti proficisceretur nec ex corde oraret, ut ei virtus pontificis subveniret, tandem a nobis conpunctus, ad beatum tumulum provolvitur tremens. Dehinc cum paulisper ignis febrium quievisset, rogat, sibi exhiberi ampullam cum rosatio oleo semiplenam, — iam enim ad ipsam febrem, exinde licet partim proficisset, multum tamen expenderat, — et erat valde media. Perunctum ab hoc liquore frontem et timpora, postulat, ut vasculum secus beati tumulum poneretur. Quarta vero die cum eum febris urgueret, ad basilicam petiit provolutusque diutissime oravit. Adprehensam enim ampullam, quam reliquerat mediam, invenit plenam, admiransque virtutem beati antistitis, eam domi cum timore et veneratione reportat. Ex qua rursum perunctus, protinus omnis ardor quievit incommodi, nec ab eodem ultra contractus est.
Quid etiam de eadem ampulla post haec actum sit, non sine gravi suspirio atque miraculo memoramus. Nam cum in antedicti diaconis hospitiolo de pariete penderet, incursante insidia inimici, percussa atque in frustris decidit comminutar, effusumque oleum velociter terra absorbuit. Tamen puer qui aderat, cum vidisset fractum, accepto vasculo, ipsam terram expremens, parumper olei elicuit, rosamque, quae effusa fuerat, cum effracta vitra collegens, nobis exibuit. Quod ego accipiens, diligenter in vasculum alterum transmutavi. Erat enim mensura olei quasi dimedii calicis parvuli, et tamen in vasculo duorum digitorum tantum altitudinem fecit. In crastino autem prospiciens, erat altitudo olei quasi quattuor digitorum. Obstupefactus ego ob virtutem sancti liquoris, hoc signaculo meo munitum atque coopertum reliqui. Post dies autem septem iterum prospiciens, plus ibi quam unum sistarium repperi. Advocans enim diaconem et hoc ei ostendens, adfirmabat iuramento, tantum tunc in effractam perisse ampullam, quantum nunc in ista decernerit. Quae usque hodie in Dei nomine beneficium petentibus praestat. Ipse quoque postea ab hoc unguento similem infirmum perunguens, oleo crescente, sanavit et multos deinceps per illum sanitati restituit.
'One of my deacons suffered painfully from a quartan fever. Because I repeatedly criticised him for being sluggish in going to the saint’s church and for not praying from his heart that the power of the bishop assist him, he was finally goaded by my complaints and nervously knelt before the blessed tomb. After his blazing fever eased a bit, he asked that his flask that was half-filled with rose oil be brought out; for, though it helped only a little, he had already used much of it, and the flask was half empty. The deacon sprinkled his forehead and his temples with this oil and asked that the flask be placed beside the tomb of the blessed [Martin]. Four days later when the fever was again afflicting him, he went to the church, knelt, and prayed for a very long time. When he picked up the flask that he had left half empty, he found that it was full. He was impressed by the power of the blessed bishop, and fearfully and respectfully he took the flask home. Once he was again anointed from the flask, immediately his burning affliction vanished entirely, and he was never again troubled by it.
With a deep sigh I also record a miracle about what happened next to this same flask. For while it was hanging from the wall in the lodging of the aforesaid deacon, it was assaulted by the treachery of the Enemy. The flask was struck, fell down, and was smashed into bits, and the dirt quickly soaked up the oil that poured out. When a servant who was there saw what had happened, he took a container, squeezed the dirt, and recovered a bit of the oil. Then he collected the rose that had flowed out and the fragments of broken glass and brought them to me. I took these remains and carefully transferred them to another container. The amount of oil was about equal to half of a small cup, and in its container it reached a height of only two fingers. But on the next day I looked and the height of the oil was about four fingers. I was amazed at the power of the holy liquid, and I left the container covered and secured with my seal. Seven days later I looked again and found there more than one pint. I summoned the deacon and showed this to him, and he affirmed with an oath that he now saw in this container as much oil as had been lost in the broken flask. Still today this container is effective for people who seek a blessing in the name of God. For this deacon then sprinkled a man suffering from a similar illness with this ointment and healed him, as the oil again increased; thereafter he restored many people to health with this oil.'
Text: Krusch 1969, 170-171. Translation: Van Dam 1993, 244-245, lightly modified (de Nie 2015, 599-603).
History
Evidence ID
E03178
Saint Name
Martin, ascetic and bishop of Tours (Gaul), ob. 397 : S00050
Literary - Hagiographical - Collections of miracles
Language
Latin
Evidence not before
576
Evidence not after
581
Activity not before
576
Activity not after
577
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
Cult building - independent (church)
Cult activities - Non Liturgical Practices and Customs
Transmission, copying and reading saint-related texts
Cult Activities - Miracles
Miracle after death
Healing diseases and disabilities
Cult Activities - Protagonists in Cult and Narratives
Other lay individuals/ people
Ecclesiastics - lesser clergy
Ecclesiastics - bishops
Slaves/ servants
Cult Activities - Relics
Contact relic - oil
Cult Activities - Cult Related Objects
Ampullae, flasks, etc.
Source
Gregory, of a prominent Clermont family with extensive ecclesiastical connections, was bishop of Tours from 573 until his death (probably in 594). He was the most prolific hagiographer of all Late Antiquity. He wrote four books on the miracles of Martin of Tours, one on those of Julian of Brioude, and two on the miracles of other saints (the Glory of the Martyrs and Glory of the Confessors), as well as a collection of twenty short Lives of sixth-century Gallic saints (the Life of the Fathers). He also included a mass of material on saints in his long and detailed Histories, and produced two independent short works: a Latin version of the Acts of Andrew and a Latin translation of the story of The Seven Sleepers of Ephesus.
Gregory's Miracles of Martin (full title Libri de virtutibus sancti Martini episcopi, 'Books of the Miracles of Saint Martin the Bishop'), consists of four books of miracles, 207 chapters in all, effected by Martin, primarily at his grave and shrine in Tours. Most of them occurred at the time of the saint's festivals, on 4 July and 11 November. Gregory tried to record the miracles in chronological order, so historians have been able to calculate quite precisely the dates of the events and miracles mentioned in the work. This fairly precise chronology has enabled scholars to determine the dates of completion of each book. There have been three main dating schemes proposed for the composition of the four books. The oldest was suggested by Monod in 1872, another by Krusch in 1885, and then one by Van Dam in 1993 (for fuller discussion, see Shaw 2015, 103-105). Their datings of the individual books do not vary substantially, and in our entries we have given only those of Van Dam. Shaw 2015 convincingly demolishes an earlier theory, that Gregory wrote the Miracles in two distinct stages: a first stage that was written during a particular period, and a second stage in the early 590s, in which Gregory revised the whole work.
Book 1, with 40 chapters, was written between 573 and 576. In the prologue, Gregory mentions that he started writing after he became bishop of Tours in August 573. Book 1 must have been completed by 576, since Venantius Fortunatus in a letter to Gregory of that year referred to it (Epistula ad Gregorium 2, prefatory letter to Fortunatus' Life of Martin, MGH Auct. ant. 4.1, p. 293).
Book 2 consists of 60 chapters. It must have been finished before November 581, because the last miracles it mentions occurred in November 580, while the first ones recorded in Book 3 happened in November 581. Using the same methodology, the completion of Book 3, which also covers 60 chapters, can be dated between 587 and July 588.
Book 4, which consists of 47 chapters, seems never to have been completed, presumably because of Gregory’s death. There are two main arguments in support of the idea that it is unfinished. Firstly, Book 4 has no conclusion and no tidy number of chapters, while each of Books 1 to 3 has these elements. Secondly, the last story recorded in Book 4 is not about Gregory himself, unlike the final stories of Books 2 and 3.
Book 1 covers miracles that occurred before Gregory’s episcopate in Tours. The next three books are a running chronicle of Martin’s miracles under Gregory’s episcopate. Some of the miracles are recorded in very summary form, while others are much more elaborately presented: because of this, it has been argued that Gregory first jotted down notes, and only subsequently gave the stories full literary treatment (which in some cases, he was never able to do).
The three completed books of the Miracles of Martin were probably released as they were completed, rather that published together. In this sense they are the exception amongst Gregory's writings, since the rest of his work was not finally completed and seems to have been unpublished at the time of his death.
For discussion of the work, see:
Krusch, B. (ed.), Gregorii episcopi Turonensis miracula et opera minora (Monumenta Germaniae Historica, Scriptores rerum Merovingicarum 1,2; 2nd ed.; Hannover, 1969), 2–4.
Monod, G., Études critiques sur les sources de l’histoire mérovingienne, 1e partie (Paris, 1872), 42–45.
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.
Van Dam, R., Saints and Their Miracles in Late Antique Gaul (Princeton, 1993), 142–146, 199.
Discussion
The original stories associated with Martin, about a flask with blessed oil, are described in Sulpicius Severus' Dialogues 3.3.
Bibliography
Editions and translations:
Krusch, B. (ed.), Gregorii episcopi Turonensis miracula et opera minora (Monumenta Germaniae Historica, Scriptores rerum Merovingicarum 1,2; 2nd ed.; Hannover, 1969), 134–211.
Van Dam, R. (trans.), Saints and Their Miracles in Late Antique Gaul (Princeton, 1993), 200–303.
de Nie, G. (ed. and trans.), Lives and Miracles: Gregory of Tours (Dumbarton Oaks Medieval Library 39; Cambridge MA, 2015), 421–855.
Further reading:
Murray, A.C. (ed.), A Companion to Gregory of Tours (Leiden-Boston, 2015).
Shanzer, D., "So Many Saints – So Little Time ... the Libri Miraculorum of Gregory of Tours," Journal of Medieval Latin 13 (2003), 19–63.