The Cult of Saints in Late Antiquity

Life of Saint Austregisil, Bishop of Bourges (Vita sancti Austregisili episcopi Bituricensis, BHL, 839-841, CPL 2089a)

Summary:

(1) On Austregisil's background: how he was native to Bourges, through parents of good family who were neither too rich nor too poor; his learning as a boy in 'sacred letters' (sacris litteris); how his father Auginus joined him to the retinue of King Guntram, with whom 'he soldiered for some time under worldly discipline' (temporis spatio sub seculari disciplina prudenter militauit); his promotion to royal napier (mapparius); and how even in the 'secular habit' he gave alms, prayers and vigils, desiring the heavenly kingdom.

(2) How Austregisil's kindred wished him to marry, to which he agreed, if it were God's will. (3) How he began to turn over the problem in his mind, and think of something done by three men from a neighbouring district, who, in order to decide which among them was to marry, placed notes with their names over the altar (and under a pall) in the basilica of Saint *John (the Baptist, S00020) in Chalon-sur-Saône, and then drew them by lot after three nights of sleepless prayer. How Austregisil, preparing to do this, fell asleep and dreamt of two old men before the altar discussing his marriage to the 'Daughter of the Just Judge' (filia ... iusti iudicis), whom Austregisl interprets as the daughter of a judge named Iustus. How, returning to the royal court, Austregisl was told by an old lady at his inn of her dream of him in a wedding procession, carrying a gospel: hearing this, he recognises his calling to the priestly office, and puts off all thought of marriage.

(4) How the devil sought to deter Austregisil by stirring up a dispute at the royal palace between him and one Bethelenus over a false document. How the king ordered trial by combat; for which Austregisil, armed with his shield and sword, prepared by visiting the basilica of Saint *Marcellus (martyr of Chalon-sur-Saône, S00323), giving money to a beggar on the way; after which he discovered from a messenger that Bethelenus had died en route to the duel: the king interprets this as divine punishment, and Austregisil thanks God that he was not polluted by his opponent's blood.

(5) How Austregisil asked the senator Aetherius to intercede with the king so that he might enter the clergy, and, having received the king's letters, went to Auxerre, where he was ordained subdeacon by Bishop Aunecharius; how Aetherius, now bishop of Lyon, ordained him as priest and abbot of the basilica of Saint *Nicetius (bishop of Lyon, ob. 573, S00049). (6) On his miracles as priest: during the grape harvest; (7) and in an abandoned church lacking water and wine (witnessed by his reader Marculf, who later became the abbot of the basilica where he is buried).

(8) On Austregisil's unanimous election to the see of Bourges after the death of Bishop Apollinaris, with the king's consent. How he foresaw that he would rule the church for twelve years, as told to his deacon Sulpicius, later his successor. (9) On those he healed as bishop: a paralysed woman from the suburbs; (10) a paralysed pauper called Beroadus, brought to him by Bertoara, a woman consecrated to God; (11) the girl Augusta, brought to him by the religious matrona Paterna; (12) the baker Leudomar, as reported by Austroberta, a matrona dedicated to God; (13) the miller Monulf, injured working on a Sunday; (14) a possessed adolescent girl called Friovala, in the distant uicus Bridoré; (15) On Austregisil's death, Leonastis, a crippled young man, followed his bier, and 'lying that same night in front of his tomb' (iacens ante sepulchrum eius eadem nocte) was cured and able to walk through the city; (16) Of a vision reported by the priest Genuarius/Ianuarius, who momentarily saw Austregisilus clad in white at his own funeral, standing beside Bishop Raurecus after he had buried him.

(17) The author announces that he/she is ending the work, lest it seem prolix: as for all the 'signs' (signa) wrought, infirm healed, prisoners freed, orphans, paupers and widows fed – God, the angels, and 'those who saw' (illi qui uiderunt) are witnesses.


Text: Krusch 1902.
Summary: B. Savill.

Cult building - independent (church)
Cult building - monastic
Burial site of a saint - tomb/grave
Altar

Composing and translating saint-related texts
Visiting graves and shrines
Vigils
Incubation
Visiting/veneration of living saint
Divination

Miracle during lifetime
Miracle after death
Miracles experienced by the saint
Healing diseases and disabilities
Apparition, vision, dream, revelation
Freeing prisoners, exiles, captives, slaves
Revelation of hidden knowledge (past, present and future)

Bodily relic - entire body

Women
Ecclesiastics - bishops
Ecclesiastics - lesser clergy
Ecclesiastics - abbots
Ecclesiastics - monks/nuns/hermits
Relatives of the saint
Monarchs and their family
Aristocrats
Soldiers
Officials
Peasants
Prisoners
The socially marginal (beggars, prostitutes, thieves)

Source

Discussion

Bibliography