Two Latin versions of the Life of *Sulpicius Pius (bishop of Bourges, ob. 646/7, S02436) record the bishop's life, miracles and death. Written almost certainly at Bourges (central Gaul), c. 646/700, probably before c. 670.
E06495
Literary - Hagiographical - Lives
Life of Sulpicius Pius, Bishop of Bourges (Vita Sulpicii Pii episcopi Bituricensis, BHL 7927-8, CPL 214)
Summary:
Text A (BHL 7927)
(Prologue) The author reflects on the elect men of God who have worked miracles across different times and places, and reckons Sulpicius among them 'in the modern age' (moderno tempore). He claims that he is writing in response to the request of 'brothers' to record what he knows for posterity.
(1) On Sulpicius' background: his desire while in the 'secular habit' to do good works, build churches and monasteries, and spurn marriage; his tonsure and entry into the clergy; his election to the bishopric of Bourges by the election of its people and with the assent of its clerics; and how as bishop he strove above all to care for the poor. (2) On a great fire that broke out when the nobleman Theudogisil came from the palace to press a case in the city, which Sulpicius extinguished with the sign of the cross. (3) How Sulpicius gave speech to a dumb boy. (4) How he did not allow heretics, pagans (gentiles) or unbaptized Jews to live in the city; and how he prayed for the Jews' conversion, until all of them came to the church for baptism, which he administered himself. (5) How he would spend all night chanting psalms in the church, and would not come out until he had sung them all. (6) On the tax (census) imposed on the city by King Dagobert through his merciless agent Lollo, from which the people sought relief. How Sulpicius ordered a three day fast, and sent his cleric Ebargisil to King Clovis [II - Dagobert's heir] to ask 'with all humility and lamentation and tears' to remit the tax, which he did: the city lives in 'liberty' to this present day. (7) How, since he found himself so heavily burdened with the care of the poor, he petitioned the king that he might have an associate (socius). This was granted: the author notes that there were however some who criticised him for abandoning his episcopate.
(8) On Sulpicius' death and funeral: how his body was carried from the cathedral (eclesia) by a multitude of wailing poor, brought to the basilica which he had begun to construct earlier, and was there buried. (9) How, without delay (nec mora) a person with withered limbs was cured at Sulpicius' tomb, and walked back to the city without his staff. (10) On the offices and vigils kept day and night at the basilica by Abbot Domio and his monks, and the many miracles of healing which have taken place there. (11) How the fame of these miracles has spread not just to neighbouring cities but to distant regions, bringing an innumerable multitude to Sulpicius' tomb, prompting the abbot to enlarge the building of the basilica. (12) How the oil overflowing from the lamp at his tomb has cured the infirm; (13) with God's aid, the blind have seen, demons have been exorcised, and the ill have become well. (14) On the location of the basilica: it is called Navis, and appears to have once been a ship's port. It lies between two rivers and is a most delightful place, similar to paradise.
Text B (BHL 7928)
The major variations are as follows:
(1) The episcopal office is described as an 'honour' (dignitas) rather than Text A's 'burden' (onus). In addition to Sulpicius' provision for the poor, the redactor mentions his care for 'the things necessary for this common life' (communis uitae huius necessaria).
(2) The witnesses of the fire are 'still alive today' (hodie supersunt).
(3) The dumb boy's father, who reports the story, is named as Gundoald.
(4) The baptisms of Jews are 'sacraments' (sacramenta), which bring them 'under Christian discipline' (sub christiana disciplina), rather than Text A's 'Christian tradition' (sub christiana traditione).
(7) Sulpicius' associate is named as Vulfoleud, 'who, having received this city's bishopric, rules its church to this day.'
(13) The redactor remarks that, since this is a 'letter' (aepistola), he must be brief.
Text: Krusch 1902
Summary: B. Savill
Service for the saint
Procession
Cult PlacesCult building - independent (church)
Cult building - monastic
Burial site of a saint - tomb/grave
Descriptions of cult places
Non Liturgical ActivityDistribution of alms
Visiting graves and shrines
Vigils
Fast
Composing and translating saint-related texts
Transmission, copying and reading saint-related texts
Renovation and embellishment of cult buildings
MiraclesMiracle during lifetime
Miracle after death
Healing diseases and disabilities
Miracles causing conversion
Exorcism
RelicsContact relic - oil
Myrrh and other miraculous effluents of relics
Bodily relic - entire body
Protagonists in Cult and NarrativesChildren
Ecclesiastics - bishops
Ecclesiastics - abbots
Ecclesiastics - monks/nuns/hermits
Jews and Samaritans
Pagans
Heretics
Monarchs and their family
Officials
The socially marginal (beggars, prostitutes, thieves)
Crowds
Cult Related ObjectsOil lamps/candles
Source
This short, 'first' Life survives in two versions, both probably written in the seventh century (Heinzelmann, 2010). The references to named individuals and witnesses, some of whom are reported (in Text B, apparently the later of the two) as still alive at the time of writing, suggests that neither version postdates Sulpicius' death by more than a generation. The enlargement of Sulpicius' monastic basilica at Navis to accomodate visitors to his tomb, described in ch. 11, may have provided the occasion for the work's original composition.Discussion
The Life is set entirely in and around Bourges. In its account of Sulpicius' episcopate, the Life portrays the bishop as based at his eclesia (the cathedral), where he mediates between the royal palace and urban populus. After his death the focus moves outside the city to his self-constructed monastic basilica, where his cult becomes established. No other saints are mentioned.Bibliography
EditionKrusch, B., MGH, scr. mer. IV (1902), 371-80.
Further reading
Heinzelmann, M., 'L'hagiographie mérovingienne: panorama des documents potentiels', in: M. Goullet, M. Heinzelmann, and C. Veyrard-Cosme (eds.), L'hagiographie mérovingienne à travers ses réécritures (Beihefte der Francia 71; Ostfildern, 2010), 27-82.
Laugardière, M. de, L'Église de Bourges avant Charlemagne (Paris, 1951), 148-74.
Benjamin Savill
04/10/2021
| ID | Name | Name in Source | Identity | S02436 | Sulpicius Pius, bishop of Bourges, ob. 646/7 | Sulpicius | Certain |
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