The Cult of Saints in Late Antiquity

Jonas, The Lives of Abbot Columbanus and his Disciples (Vitae Columbani abbatis discipulorumque eius, BHL 1898)

Summary:

(Dedicatory letter)

Jonas addresses abbots Waldebert (of Luxeuil) and Bobolenus (of Bobbio), and states that about three years ago he was asked by the community at Bobbio to compose an account of the deeds (gesta) of Columbanus. He apologises for his literary shortcomings; hopes others will imitate the virtues of the holy men; insists that he has not included everything; and explains the bipartite structure of the work.


Book One (on Columbanus)

(1/Preface) Jonas cites as his exemplars Athanasius' Life of Antony (E00631); Jerome's Life of Paul of Thebes (E00750) and Life of Hilarion (E00694); and the works on Martin of Postumianus, (Sulpicius) Severus and Gallus (i.e. E00692 and E00845).

(2) On Columbanus' birth in Ireland, and how his pregnant mother had a vision portending his future greatness; (3) and how as a young man he was admonished for his lusts by an anchoress, who prompted him to leave his native land of Leinster, and take up studies with a holy man named Sinilis. (4) How he joined the monastery of Bangor [in north-east Ireland], under the abbacy of 'the blessed' (beatus) *Comgall (abbot of Bangor, ob. 601/2, S02244), which he left many years later, sailing for Gaul via Brittany with twelve companions.

(5) How he preached the Gospel in Gaul, (6) and was received by King Sigibert [Childebert in two Mss], who gave him the site of Annegray in the Vosges for a monastery. (7) How he healed the wife of a sick man who brought him food there; and how the horses of Marculf, who had been sent to bring Columbanus supplies, miraculously knew the way and trod a path through the wilderness – after which crowds of sick people visited the saint and were healed. (8) How he was unharmed by twelve wolves, and later sent away a bear. (9) How he made water spring from a rock at his hermitage.

(10) How Columbanus established new monasteries at Luxeuil and Fontaine, where he instituted a Rule. (11) On his miracles: two involving fish (as told by Gallus); (12) how only those monks who were obedient to him were healed; (13) how he deterred bad weather from affecting the harvest; (14) how Flavia, a barren noblewoman, became pregnant, after pledging to hand over the son (who later became Bishop Donatus of Besançon) to be baptised and raised by Columbanus; (15) how he healed with his saliva the finger of the monk Theudegisilus and the forehead of Winioc (Bobolenus' father); how he compelled a raven to return a stolen glove, and petted wild animals; (16) how beer in the monastery went miraculously unspilled; (17) how he deterred wild beasts from a stag's carcass that was needed for shoes; how the amount of grain at Luxeuil and bread at Fontaine became miraculously increased; and how he delayed through his prayers the death of a monk, a kinsman also called Columbanus.

(18) How Columbanus incurred Queen Brunhild's enmity by admonishing King Theuderic, her grandson, to take a lawful wife. (19) On his confrontations with Brunhild and Theuderic, during the course of which a great quake (fragor) shook the royal villa as he crossed its threshold, and the vessels of the royal feast which Theuderic had prepared for him shattered into pieces. How he prophesied the downfall of Theuderic and his offspring. How Theuderic did not wish to make a martyr of Columbanus, but sent the nobleman Baudulf to drive him and his monks out to Besançon, where he miraculously freed prisoners who promised to do penance. (20) How he and his companions returned briefly to Luxeuil; and how at last he and his Irish and British/Breton companions were exiled, although the others were permitted to remain. How a guardian of the horses (custos equorum) attempted to kill him, became possessed by a demon, and was then healed, as were further demoniacs and 'mad men' (frenesi vexati). (21) On further miracles worked as he was escorted from the kingdom: exorcisms; the drowning of a man he had cursed on the Loire; and the healing of a blind Syrian at Orléans.

(22) How, passing Tours on the Loire, Columbanus 'begs the guards to take the boat into port and allow him to visit the tomb of the blessed confessor *Martin' (ascetic and bishop of Tours, ob. 397, S00050) (custodibus precatur ut scafam portu adpropinquet seque ad sepulchrum beati confessoris Martini ire sinant). How the guards refused, causing Columbanus to complain 'that he is so loaded with sorrows that he is not allowed to see the tombs of the saints' (conpellens se tante mestitiae ubdi, ut ne sanctorum sepulchra visere permittatur), after which the boat miraculously stopped and steered itself to the port. How Columbanus then visited the tomb of Martin and prayed for the whole night there (tota ibi nocte in oratione excubat), and the next day dined with Bishop Leupecharius, where he prophesied again Theuderic's downfall. How, returning to the boat, he discovered that the gold coins he was yet to distribute as alms had been stolen: 'Having heard this, Columbanus returns to the tomb of the blessed confessor and complained that he had not spent the night in vigils by the relics of the saint in order that Martin should allow him and his brothers to be robbed' (Quo audito, ad sepulchrum beati confessoris repetat, questusque se non idcirco ad eius excubasse exubias, ut ille sua ac suorum siniret damna patrari fratrum) – immediately (nec mora) the hidden gold was revealed, and those involved in the crime ran to Columbanus to beg for pardon. How later, at Nantes, he and his monks were miraculously fed by gifts after they had given all their grain away as alms; and how he also healed a demoniac mother and daughter in that city.

(23) How the sea cast Columbanus' boat back to the shore when his guards tried to take him to Ireland, (24) and how he then went to the court of King Chlothar, to whom he prophesied control over all the kingdoms of the Franks within three years. (25) How he cured a possessed man in Paris, whose demon resisted until Columbanus put his own hand down his throat, causing him to leave the body in 'a splurge of excrement and vomiting' (cum viscerum motione ac vomito moto). (26) How at Meaux he blessed Burgundofara, the daughter of Chagneric, and at Ussy Rado and Dado, the sons of Authari and Aiga. (27) How King Theudebert granted him the place called Bregenz, on the Rhine, where – having miraculously exploded a vat of beer during a sacrificial ceremony to Woden – he converted numerous pagans and apostates. How around this time Theuderic and Brunhild exiled and 'crowned with glorious martyrdom' *Desiderius (bishop and martyr of Vienne (south-east Gaul), ob. 607, S01171) – Jonas refers to his 'written deeds' (gesta scripta: probably E02139 and/or E07689). How Columbanus and his monks were again fed during a time of shortage, and how a bear showed obedience to him. How he hoped to preach the Gospel to the Slavs, but was dissuaded in a vision by an angel. (28) On the battle between Theuderic and Theudebert, which Columbanus saw in a vision from afar; (29) and the deaths of Theuderic and Brunhild, leading to the fulfilment of Columbanus' prophecy.

(30) On Columbanus' journey into Italy, where he was received by King Agilulf of the Lombards, and preached against Arianism in Milan. How he was granted a basilica dedicated to *Peter (the Apostle, S00036) at a place called Bobbio, where miracles (virtutes) were already known to take place. How he restored the church, during the process of which a very heavy tree trunk was miraculously moved. How Columbanus refused to return to Chlothar's kingdom, and 'after a year' (expleto anni circulo) died at the monastery of Bobbio, on 23 November: 'His relics are preserved in this place where they are powerful in working miracles under the aegis of Christ' (reliquiae eius eo habentur in loco conditae, ubi et virtutum decore pollent presole Christo).

The first book ends with 'verses to be sung at table on Columbanus' feast day' (versus in eius festivitate ad mensam candendi) and 'a hymn, which you may order to be sung on the feast of his death, because the first hymn, which I have recently sent to you, does not contain his miracles' (hymnum ... quem eius in transitu praecipiatis canere, quia primus, quem vobis nuper transmisi, eius virtutes non continet).


Book Two (on Bobbio, Luxeuil and Faremoutiers after Columbanus' death)

(1) On *Athala (second abbot of Bobbio, ob. 625/6 S01948), a noble Burgundian and former monk of Lérins who was chosen as Columbanus' successor, and 'whose notable virtues shone out in imitation of his master' (cuius post magistrum virtutes clarae fulserunt). (2) How his staff was used to divert the river Bobbio when it was in spate, although he ordered that no-one speak of this during his lifetime, 'doubtless so that the praise of sycophants might not stain a heart full of virtues. This vice, although men may be endowed by many different virtues, is to be carefully avoided by all holy men' (procul dubio, ut ne favor adolatorum corda plena virtutibus macularent. Quod vitium, quamvis diversis sint virtutibus ditati, ab omnibus est studiose sanctis fugiendum). (3) How he healed the monk Fraimer's severed thumb with his saliva. (4) How he healed a sick boy in Milan: 'On his way, he visits the basilicas and holy places [or: 'places of the saints'] to pray for the sick child, so that he may immediately recover his health ... Having entered the house secretly ... he touches the sick child and immediately divine virtue, bestowing favour on holy prayers, returns the invalid to perfect health' (Veniens ... basilicas et sanctorum loca circuit, pro infirmum precatur, ut protinus sospitate reddatur ... domum latenter ingressus, infirmum adtingit, moxque virtus divina sanctis precibus favens sospitati pristinae egrum reddit). (5) How Athala received a vision informing him of his impending death fifty days in advance, although he was not sure whether this meant departure from this life, or to another place; and how his prayers forced Jonas [the author] to hurry back from a visit to Susa shortly before his abbot's death, by striking him with a fever that hastened his departure. (6) How Athala saw the heavens open before his death.

(7) On *Eustasius (second abbot of Luxeuil, ob. 629, S02255). How at Meaux he healed the sight of the girl Burgundofara, who then escaped from her father and took sanctuary in a basilica of Saint *Peter. How Eustasius rescued her, consecrated her, and founded a monastery for her on her father's land [i.e. Faremoutiers]. (8) How he preached to the heretics and pagans. How at the villa Mosa he cured the girl Sadalberga of her blindness; and how he healed the fever of the monk Agilus, who is now the abbot of Rebais. (9) On his conflict with Agrestius over the customs of the Columbanian communities. (10) How Agrestius won over Romaric and Amatus (of Remiremont) to his side, but not Burgundofara; and how 'divine punishment' (ultio divina) was meted out upon Remiremont, leading to the death of Agrestius and several members of the community, prompting Romaric's and Amatus' repentance. On the many monasteries subsequently founded which followed the Rule of Columbanus; and on Eustasius' death.

(11) On Burgundofara's monastery of Evoriacas (Faremoutiers): 'how many and how great miracles the Author of All Things deigned to show there for the encouragement of his female servants' (quanta et qualia inibi rerum sator ob famularum suarum hortamina dignatus est demonstrare miracula). On the otherworldly journeys of Sisetrudis, in whose cell choirs of angels could be heard upon her death; (12) and of Gibitrudis, and the sweet smells exuded both upon her death and during her commemoration thirty days later. (13) On Ercantrudis, who had her excommunication commuted by keeping a tearful vigil on the night before the feast of Martin; and how, before her death, the sins of another sister were revealed, and she heard heavenly choirs. (14) On the death of Augnofledis, during which heavenly singing could also be heard. (15) On the death of Deurechildis, who saw the heavens open; and how afterwards her mother (also a member of the community) was 'terrified by demons' before her own death, before winning 'forgiveness through her daughter's intercession' (veniam se intercessu filiae merisse). (16) On Domma, in whose mouth a fiery globe (globus igneus) was seen by two girls after taking communion, but who as a result fell victim to pride and arrogance, and was struck by a fever; the two girls, however, enjoyed the 'glory of a good death' (gloriam ... boni exitus), during which they sung otherworldly songs and were accompanied by sweet smells. (17) On Wilsindana/Willesuinda, who before her death recited the scriptures; foreknew the death of the monastery's enemy Aega; revealed the sins of other nuns; and saw departed members of the community waiting in heaven. (18) On Leudeberta, who had a vision of Peter, the community's 'patron' (patronus), before her death. (19) On the nuns who had attempted to flee the monastery, and how the unrepentant were buried apart from the monastery, and later found to have been consumed by fire in the grave. (20) On Landeberga, whose death was accompanied by a golden cloud and heavenly singing. (21) How oil and water in a lamp turned to milk, and how the oil was then placed in the sanctuary (sacrarium), where it healed certain sick women. How Bithildis, who had first discovered the miracle, died accompanied by sweet smells. (22) How two nuns who ate secretly in the monastery were struck with divine punishment.

(23) On *Bertulf (third abbot of Bobbio, ob. 639, S02828). On the dispute with Bishop Probus of Tortona, and how Bertulf and his entourage (including Jonas) went to Rome and acquired a privilege from Pope Honorius (E06908). How, on their return, they stopped at Bismantova during the vigil of the feast of the martyrdom (vigilia passionis) of the Apostles *Peter and *Paul (S00036 and S00008), where Bertulf fell ill, and was visited at night by Peter: 'when Bertulf asked him who he was, he replies: "Peter. Today my famous solemnities are celebrated all through the world"' (Cumque ille inquireret, quis esset, ille ait: 'Petrus; mea hodie clara in toto orbe cellebrantur sollemnia'). How, on other occasions, Bertulf cured two demoniacs and a leper who came to him at Bobbio. (24) On further miracles that took place among the community at Bobbio: 'we know from experience that the miracles of many monks shine forth and therefore we think it right to set down some examples of them' (Plerumque etenim monachorum experti sumus virtutes flagare, et ideo tatum ducimus, ut ex his aliqua interseramus). How the monk and priest Blidulf, who was killed by an assassin of Duke (later King) Ariowald, was restored to life, and his 'murderer' divinely punished. (25) How pagans could not harm the monk Meroveus, and were themselves struck by divine retribution. On the heavenly vision of Agiboldus shortly before he died, and how Theudoald knew his own hour of death. On Baudacharius, who fed thirty brothers. On Leubardus, who caused a fox to die when it ate food he had prohibited to it; and how he and Meroveus lifted a heavy tree.


Text: Krusch 1905, 144-294.
Translation: O'Hara and Wood 2017, 85-239.
Summary: B. Savill.

Saint’s feast

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

Church

Composing and translating saint-related texts
Vow
Bequests, donations, gifts and offerings
Consecrating a child, or oneself, to a saint
Visiting graves and shrines
Visiting/veneration of living saint
Renovation and embellishment of cult buildings
Vigils

Miracle during lifetime
Miracle after death
Punishing miracle
Miracles causing conversion
Power over elements (fire, earthquakes, floods, weather)
Miracle with animals and plants
Power over objects
Healing diseases and disabilities
Exorcism
Apparition, vision, dream, revelation
Revelation of hidden knowledge (past, present and future)
Freeing prisoners, exiles, captives, slaves

Bodily relic - entire body

Women
Children
Ecclesiastics - bishops
Ecclesiastics - abbots
Ecclesiastics - monks/nuns/hermits
Pagans
Foreigners (including Barbarians)
Relatives of the saint
Monarchs and their family
Aristocrats
Soldiers
Angels
Crowds
Prisoners
Heretics

Source

Discussion

Bibliography