Germanic Sources
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Caesarius: 502-542; Testament and a collection of seven of his letters;
found in:Cyprianus: Caesarius of Arles: Life, Testament, Letters
also: Messianus and Stephanus: The Life of Caesarius;ISBN: 0853233683
references:
Caesarius and Eligius, who insisted upon the removal or destruction of these "sacred" places.
The sermons of St. Caesarius of Arles (470-542), which were often directed against the survivals of paganism in southeastern France.
Sermon 13: "Chastise them [people who practice superstition] most severely . . . so that they who are not concerned about the salvation of their soul, may fear the wounds of the body." ."Et ideo quoscumque tales [superstitiosos homines] esse cognoveritis, durissime castigate . . . ut vel plagam corporis timeant, qui de animae suae salute non cogitant."
Caesarius had cited the sinfulness of the gods as a reason for not calling the days of the week after them.
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Capitularies for the Saxons: Capitulatio de partibus Saxoniae (Capitulary for the Saxon Regions c. 785) see: http://thrudheim.org/sahsginotas
and Capitulare Saxonicum ("Capitulary of the Saxons" 797 CE) (!)
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Capitulary of Charlemagne Issued in the Year 802: (+);The Capitulary of 802, is, in reality, nothing more nor less than the foundation charter of that long-lived institution, the Holy Roman Empire. The latter, as will be remembered, began its existence on Christmas-day, 800
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Capitulary de Villis: a look at 9th century life
The Capitulary De Villis 9th Century
Extracts:
We desire that each steward shall make an annual statement of all our income, giving an account of our lands cultivated by the oxen which our own plowmen drive and of our lands which the tenants of farms ought to plow; of the pigs, of the rents, of the obligations and fines; of the game taken in our forests without our permission; of the various compositions; of the mills, of the forest, of the fields, of the bridges and ships; of the free men and the districts under obligations to our treasury; of markets, vineyards, and those who owe wine to us; of the hay, firewood, torches, planks, and other kinds of lumber; of the waste lands; of the vegetables, millet, panic; of the wool, flax, and hemp; of the fruits of the trees; of the nut trees, larger and smaller; of the grafted trees of all kinds; of the gardens; of the turnips; of the fish ponds; of the hides, skins, and horns; of the honey and wax; of the fat, tallow, and soap; of the mulberry wine, cooked wine, mead, vinegar, beer, and wine, new and old; of the new grain and the old; of the hens and eggs; of the geese; of the number of fishermen, workers in metal, sword makers, and shoemakers; of the bins and boxes; of the turners and saddlers; of the forges and mines-that is, of iron, lead, or other substances; of the colts and fillies. They shall make all these known to us, set forth separately and in order, at Christmas, so that we may know what and how much of each thing we have.
The greatest care must be taken that whatever is prepared or made with the hands-that is, bacon, smoked meat, sausage, partially salted meat, wine, vinegar, mulberry wine, cooked wine, garum, mustard, cheese, butter, malt, beer, mead, honey, wax, flour-all should be prepared and made with the greatest cleanliness. Each steward on each of our domains shall always have, for the sake of ornament, peacocks, pheasants, ducks, pigeons, partridges, and turtle-doves.
In each of our estates the chambers shall be provided with counterpanes, cushions, pillows, bedclothes, coverings for the tables and benches; vessels of brass, lead, iron, and wood; and irons, chains, pothooks, adzes, axes, augers, cutlasses, and all other kinds of tools, so that it shall never be necessary to go elsewhere for them, or to borrow them. And the weapons which are carried against the enemy shall be well cared for, so as to keep them in good condition; and when they are brought back they shall be placed in the chamber.
For our women's work they are to give at the proper time, as has been ordered, the materials-that is, the linen, wool, woad, vermilion, madder, wool combs, teasers, soap, grease, vessels, and the other objects which are necessary.
Of the kinds of food not forbidden on fast days, two thirds shall be sent each year for our own use-that is, of the vegetables, fish, cheese, butter, honey, mustard, vinegar, millet, panic, dried and green herbs, radishes, and, in addition, of the wax, soap, and other small products; and let it be reported to us, by a statement, how much is left, as we have said above; and this statement must not be omitted as in the past, because after those two thirds we wish to know how much remains.
Each steward shall have in his district good workmen, namely, blacksmiths, a goldsmith, a silversmith, shoemakers, turners, carpenters, sword makers, fishermen, foilers, soap makers, men who know how to make beer, cider, perry, or other kind of liquor good to drink, bakers to make pastry for our table, net makers who know how to make nets for hunting, fishing, and fowling, and other sorts of work- men too numerous to be designated.
trans. in James Harvey Robinson, ed., Readings in European History: Vol. I: (Boston:: Ginn and co., 1904), pp. 137-139
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history.
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Carolingian Civilization: A Reader; edited by Paul Dutton: a collection of hard to find source materials, primarily concerning the Franks; ISBN 1551110032
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Cassiodorus, Flavius Magnus Aurelius: History and Origin of the Goths; (+)
c. 485-585 CE, on Theoderic's Italy; Variae ISBN: 0853234361- OOP;
The Letters of Cassiodorus, c. 537 CE
History and Origin of the Goths: /media/mmc1/world_faiths/www.northvegr.org-relative-n/lore/jgoth/index.html
see also:
http://ccat.sas.upenn.edu/jod/cassiodorus.html
http://eric.anctil.org/history/src/
Internet Medieval Source Book
Excerpts from the Institutes of Cassiodorus
http://ccat.sas.upenn.edu/jod/texts/cassbook/toc.html
Encyclopedia Britannica: Cassiodorus
b. CE 490, Scylletium, Bruttium, kingdom of the Ostrogoths [now Squillace, Italy]
d. c. 585, Vivarium Monastery, near Scylletium: in full FLAVIUS MAGNUS AURELIUS CASSIODORUS, historian, statesman, and monk who helped to save the culture of Rome at a time of impending barbarism. During the period of the Ostrogothic kings in Italy, Cassiodorus was quaestor (507-511), consul in 514, and, at the death of Theodoric in 526, magister officiorum ("chief of the civil service"). Under Athalaric he became praetorian prefect in 533. Not long after 540 he retired and founded a monastery named Vivarium, to perpetuate the culture of Rome. Cassiodorus was neither a great writer nor a great scholar, but his importance in the history of Western culture can hardly be overestimated. He collected manuscripts and enjoined his monks to copy the works of pagan as well as Christian authors; to this is due the preservation of many ancient authors' writings, for his monastery set an example that was followed elsewhere in later centuries.
His works fall into two groups: (1) historical and political and (2) theological and grammatical. In the first category are the Variae, 12 books published in or not much later than 537, which contain, as models of style, 468 official letters and documents that Cassiodorus composed in the names of Theodoric, Athalaric, Theodat, and Vitiges, as well as the edicts he issued as praetorian prefect; and the Chronicon (519), a history of mankind from Adam to 519. Among the second grouping of his works are De anima, which is mainly concerned with the nature of the soul and life after death, and the Institutiones divinarum et saecularium
The Letters of Cassiodorus
These letters were written for Theodoric [r.493-526], the most Romanized of Germanic kings, by his secretary Cassiodorus. Theodoric strove to preserve the civilization he knew well, for he had grown up as a young hostage in Constantinople.
Preface 11
'You have often, amid universal acclamation, pronounced the praises of kings and queens. In twelve books you have compiled the History of the Goths, culling the story of their triumphs. Since these works have had such favorable fortunes, and since you have thus served your first campaign in literature, why hesitate to give these productions of yours also to the public?'
5.1 King Theodoric to the king of the Vandals
'The swords which you have sent us are most beautiful: so sharp that they will cut other weapons; so bright that they reflect with a sort of iron light the face of the beholder; with the two blades descending to their edges with such absolute equality of slope, that you would fancy them the result of the furnace rather than of the whetstone; in the middle, between the blades, channels carved which are filled in with beautiful enamel of various colours. 'Along with these arms you have also sent us musical instruments of ebony, and slave boys of beautiful whiteness.'
'We thank you heartily, send by A and B, and our ambassadors, presents of equal value; and hope that mutual concord will always unite our States.'
5.2 King Theodoric to the Haesti
'It is gratifying to us to know what you have heard of our fame, and have sent ambassadors who have pressed through so many strange nations to seek our friendship.
'We have received the amber which you have sent us. You say that you gather the lightest of all substances from the shores of the ocean, but how it comes thither you know not. But, as an author named Cornelius informs us, it is gathered in the inner-most islands of the ocean, being formed originally of the juice of a tree (whence its name succinum), and gradually hardened by the heat of the sun.
'Thus it becomes an exuded metal, a transparent softness, sometimes blushing with the colour of saffron, sometimes glowing with flame-like clearness. Then, gliding down to the margin of the sea, and further purified by the rolling of the tides, it is at length transported to your shores to be cast upon them. We have thought it better to point this out to you, lest you should imagine that your supposed secrets have escaped our knowledge.
'We sent you some presents by our ambassadors, and shall be glad to receive further visits from you by the road which you have thus opened up, and to show you future favours.'
25. KING ATHALARIC TO THE SENATE OF THE CITY OF ROME (ON THE PROMOTION OF CASSIODORUS SENATOR TO THE PRAETORIAN PRAEFECTURE).
'Not satisfied with extolling living Kings, from whom he might hope for a reward, he drew forth the Kings of the Goths from the dust of ages, showing that the Amal family had been royal for seventeen generations, and proved that the origin of the Gothic people belonged to Roman history, adorning the whole subject with the flowers of his learning gathered from wide fields of literature.
King Theodoric to Colossaeus, Vir Illustris and Comes
We delight to entrust our mandates to persons of approved character.
We are sending you with the dignity of the illustrious belt to Pannonia Sirmiensis, an old habitation of the Goths. Let that Province be induced to welcome her old defenders, even as she used gladly to obey our ancestors. Show forth the justice of the Goths, a nation happily situated for praise, since it is theirs to unite the forethought of the Romans and the virtue of the Barbarians. Remove all ill planted customs, and impress upon all your subordinates that we would rather that our Treasury lost a suit than that it gained one wrongfully, rather that we lost money than the taxpayer was driven to suicide.
King Theodoric to Unigis, the Sword-Bearer
We delight to live after the law of the Romans, whom we seek to defend with our arms; and we are as much interested in the maintenance of morality as we can possibly be in war. For what profit is there in having removed the turmoil of the Barbarians, unless we live according to law? ... Let other kings desire the glory of battles won, of cities taken, of ruins made; our purpose is, God helping us, so to rule that our subjects should grieve that they did not earlier acquire the blessings of our domain
King Theodoric to All the Jews of Genoa
...We cannot command the religion of our subjects, since no-one can be forced to believe against his will.
From Letters of Cassiodorus, Thomas Hodgkin, trans. (London: H. Frowde, 1886), pp.156-219. Internet Medieval Source Book
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Cassius Dio - Roman History (+) Books 27, 50, 51, 53, 54, 55, 56; ISBN: 0674991931;
also The Roman History: The Reign of Augustus ISBN 0140444483
Available online at:
http://www.ukans.edu/history/index/europe/ancient_rome/
E/Roman/Texts/Cassius_Dio/home.html
b. c. 150,, Nicaea, Bithynia [now Iznik, Tur.] d. 235
also spelled DION CASSIUS, in full CASSIUS DIO COCCEIANUS, Roman administrator and historian, the author of Romaika, a history of Rome, written in Greek, that is a most important authority for the last years of the republic and the early empire.
The son of Cassius Apronianus, governor of Dalmatia and Cilicia under Marcus Aurelius, and grandson of Dio Chrysostom, Dio Cassius went to Rome (180) after his father's death and became a member of the Senate. By Macrinus he was entrusted with the administration of Pergamum and Smyrna, and on his return to Rome he was made consul. After this he obtained the proconsulship of Africa and again on his return was sent as legate successively to Dalmatia and Pannonia. He was granted a second consulship by Alexander Severus, in 229, shortly before retirement. His history of Rome consisted of 80 books, beginning with the landing of Aeneas in Italy and ending in the reign of Alexander Severus (222-235). Much of this work is preserved in later histories by Constantine VII Porphyrogenitus, John VIII Xiphilinus, and John Zonaras. Dio's industry was great, and the various offices he held gave him opportunities for historical investigation. His narratives show the hand of the practiced soldier and politician; the language is correct and free from affectation. Although, his work is far more than a mere compilation, it is not remarkable for impartiality, vigour of judgment, or critical historical faculty.
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Cicero, Marcus Tullius: Orations: The fourteen orations against Marcus Antonius (Philippics) (ed. C. D. Yonge): text Phil., [THE ELEVENTH ORATION OF M. T. CICERO AGAINST MARCUS ANTONIUS. CALLED ALSO THE ELEVENTH PHILIPPIC.]
speech 4, section 21; speech 11, section 14:
I had almost passed over the light and glory of that army, Caius Annius Cimber, the son of Lysidicus, a Lysidicus himself in the Greek meaning of the word, since he has broken all laws, unless perhaps it is natural for a Cimbrian to slay a German.
Select Orations of Cicero, J. B. Greenough, G. L. Kittredge:
speech 4, section 21 [Fourth Oration Against Catiline: Sentence of the Conspirators. (In L. Catilinam Oratio IV)In the Senate, DEC. 5.: IV. Peroratio]
Let Marius be held in eternal honour, who twice delivered Italy from siege, and from the fear of slavery.
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Claudian: c.402; The Gothic War:, in Eutropium; de consulatu Stilichonis
Latin poet from Alexandria, panegyrist of Stilicho; ISBN 0674991516; http://www.vortigernstudies.org.uk/artsou/claudian.htm
Eutropium, 1, 392-3:
"The Saxon conquered, the Ocean calmed, the Pict broken, and Britain secure."
de consulatu Stilichonis, 2, 250-5
When I too was about to succumb to the attack of neighbouring peoples - for the Scots had raised all Ireland against me, and the sea foamed under hostile oars - you, Stilicho, fortified me. This was to such effect that I no longer fear the weapons of the Scots, nor tremble at the Pict, nor along my shore do I look for the approaching Saxon on each uncertain wind.
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Codex Angliorum et Werinorum, hoc est Thuringorum: 9th century law code
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Codex Gothanum: early history of the Lombards, likely used as a source by Paul the Deacon.
The condensation and translation below is from Thomas Hodgkin, Italy and Her Invaders, Vol. V, The Lombard Invasion (Oxford, 1895), pp. 146—150. The notes and editorial comments are Hodgkin's.
The opening and closing paragraphs of the Codex Gothanus (described at the beginning of chap. iii) are so utterly different from the Origo and the history of Paulus, that, instead of attempting to weave them into one narrative therewith, I prefer to give a separate translation of them here.
I. The fore-elders of the Langobardi assert "per Gambaram parentem suam pro quid exitus aut movicio sen visitatio eorum fuisset, deinter serpentibus parentes eorum breviati exissent," [1] a rough and bloody and lawless progeny. But coming into the land of Italy they found it flowing with milk and honey, and, what is more, they found there the salvation of baptism, and receiving the marks of the Holy Trinity, they were made of the number of the good. In them was fulfilled the saying, "Sin is not imputed where there is no law." At first they were ravening wolves, afterwards they became lambs feeding in the Lord's flock: therefore should great praise and thanks be brought to God who hath raised them from the dung-hill and set them in the number of the just, thereby fulfilling the prophecy of David, "He raiseth the needy from the dung-hill, and maketh him to sit with the princes of the earth." Thus did the aforesaid Gambaraassert concern ing them [2] (not prophesying things which she knew not, but, like the Pythoness or Sibyl,[3] speaking because a divine visitation moved her), that "the thorn should be turned into a rose." How this could be she knew not, unless it were shown to her by God.[4] She asserts, therefore, that they will go forth, moved not by necessity, nor by hardness of heart,[5] nor by the oppression of parents, but that they may obtain salvation from on high. It is a wonderful and unheard-of-thing to behold such salvation shining forth, when there was no merit in their parents, so that from among the sharp blades of the thorns the odorous flowers of the churches were found. Even as the compassionate Son of God had preached before, "I came not to call the righteous, but sinners" [to repentance]. These were they of whom the Saviour Himself spake in proverbs [parables] to the Jews, "I have other sheep, which are not of this fold: them also I must bring to seek for the living water."
[1] I cannot pretend to translate this sentence.
[2] 'Cum eisdem movita (?) adserebat.'
[3] 'Sed phitonissa inter Sibillae cognomina.'
[4] 'Nesciens in qualia, nisi divinandum perspicerit.'
[5] I.e. not by oppressors driving them forth from their own land
2. Here begins the origin and nation or parentage of the Langobardi, their going forth and their conversion, the wars and devastations made by their kings, and the countries which they laid waste.
There is a river which is called Vindilicus, on the extreme boundary of Gaul: near to this river was their first dwelling and possession. At first they were Winili by their own proper name and parentage: for, as Jerome [1] asserts, their name was afterwards changed into the common word Langobardi, by reason of their profuse and always unshaven beards. This aforesaid river Ligurius flows into the channels of the river Elbe, and loses its name.[2] After the Langobardi went forth, as has been before said( ?), from the same shore, they placed their new habitations at first at Scatenauge on the shore of the river Elbe: then still fighting, they reached the country of the Saxons, the place which is called Patespruna, where, as our ancient fathers assert, they dwelt a long time, and they encountered wars and dangers in many regions. Here too they first raised over them a king named Agelmund. With him they began to fight their way back to their own portion in their former country, wherefore in Beovinidis they moved their army by the sound of clanging trumpets to their own property:[3] whence to the present day the house and dwelling of their king Wacho still appear as signs.[4] Then requiring a country of greater fertility, they crossed over to the province of Thrace, and fixed their inheritance in the country of the city (sic) of Pannonia.[5] Here they struggled with the Avars, and waging many wars with them with most ardent mind, they conquered Pannonia itself. And the Avars made with them a league of friendship, and for twenty-two years they are said to have lived there.
[1] Really Isidore in his Etymologica, ix. 226. I take the reference from Waitz.
[2] 'Hic supradictus Ligurius fluvius Albiae fluvii canalis inundans, et nomen finitur.' Evidently something is omitted, as the
Ligurius has not been mentioned before.
[3] 'Unde in Beovinidis aciem et clauses (classes ?) seu tuba clangencium ad suam proprietatem perduxerunt.' Quite untranslateable. See reference to Beowinidis in § 9.
[4] 'Unde usque hodie praesentem diem Wachoni regi eorum domus et habitatio apparet signa.' A most incomprehensible
sentence: and why introduced here? Four kings are mentioned after this before Wacho appears on the scene.
[5] 'In Pannoniae urbis patriam suam hereditatem affixerunt.'
From this point to the accession of Rothari, A.D. 636, the text of the Codex Gothanus coincides very nearly with that of the Origo. It then proceeds as follows:
7. Rothari reigned sixteen years: by whom laws and justice were begun for the Langobardi: and for the first time the judges went by a written code, for previously all causes were decided by custom (cadarfada) and the judge's will, or by ordeal ( ?) (ritus).[1] In the days of the same king Rothari, light arose in the darkness: by whom the aforesaid Langobardi directed their endeavours to the canonical rule, [2] and became helpers of the priests.
[1] 'Per quem leges et justiciam Langobardis est inchoata: et per conscriptionem primis judices percurrerunt: nam antea per cadarfada et arbitrio seu ritus fierunt causationes.'
[2] 'Ad cannonicam (sic) tenderunt certamina.'
[8 contains the durations of the kings' reigns from Rodwald to Desidenus].
9. Here was finished the kingdom of the Langobardi, and began the kingdom of Italy, by the most glorious Charles, king of the Franks, who, as helper and defender of lord Peter, the prince of the Apostles, had gone to demand justice for him from Italy. For no desire of gain caused him to wander, but he became the pious and compassionate helper of the good: and though he might have demolished all things, he became their clement and indulgent [preserver]. And in his pity he bestowed on the Langobardi the laws of his native land, adding laws of his own as he deemed fit for the necessities of the Langobardi: and he forgave the sins of innumerable men who sinned against him incessantly. For which Almighty God multiplied his riches a hundredfold. After he had conquered Italy he made Spain his boundary: then he subdued Saxony: afterwards he became lord of Bavaria, and over innumerable nations spread the terror of his name. But at last, as he was worthy of the Empire's honour, he obtained the Imperial crown; he received all the dignities of the Roman power, he was made the most dutiful son of lord Peter, the apostle, and he defended Peter's property from his foes. But after all these things he handed over the kingdom of Italy to his great and glorious son, lord Pippin, the great king, and as Almighty God bestowed the grace of fortitude on the father, so did it abound in the son, through whom the province of Thrace (!), together with the Avars, was brought into subjection to the Franks. They, the aforesaid Avars, who were sprung from a stock which is the root of all evil, who had ever been enemies of the churches and persecutors of the Christians, were, as we have said, by the same lord Pippin, to his own great comfort and that of his father, expelled and overcome: the holy churches were defended, and many vessels of the saints which those cruel and impious men had carried off, were by the same defender restored to their proper homes. Then the cities of the Beneventan province, as they deserved for their violation of their plighted oath, were wasted and made desolate by fire, and their inhabitants underwent the capital sentence. After these things, he also went to Beowinidis ( ?) with his army and wasted it, and made the people of that land a prey, and carried them captive. Therefore also by his orders his army liberated the island of Corsica, which was oppressed by the Moors. At the present day by his aid Italy has shone forth as she did in the most ancient days. She has had laws, and fertility, and quietness, by the deserving of our lord [the Emperor], through the grace of our Lord Jesus Christ. Amen.
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Codex Justinianus: Protection of Freewomen Married to Servile Husbands, c. 530 [Vll.24.1.]
Unions between freewomen and adscripticii, previously discouraged by the Romans by depressing the status of the freewoman, were no longer to result in loss of freedom after Justinian's new law.
Vll.24.1. Since in our times, in which we take great pains for the liberty of our subjects, we consider it ungodly that certain women are cheated of their liberty and, because slavery was introduced against natural liberty by the ferocity of the enemy, and this has been brought about by the depravity of the worst of men, we desire to suspend from henceforth the Claudian senatusconsultus and all its observations about the declarations and sentences of judges, lest she who is by right free, but once seduced or taken in flagrante delictu or who was drawn down in any other way whatsoever from the free state of her ancestors to a condition of slavery, and lest she should be the worst disgrace on the renown of her relations---as one who, perhaps, had relations graced with dignities---and should fall under the rule of another and, perhaps, should fear that her lord be inferior to her relatives: therefore, in a free people it ought to be observed that the religion of my times in no way suffers that a woman once possessed of liberty should be reduced to servitude by such infamy. But lest slaves or adscripticii should think such effort would go unpunished, which is a thing greatly to be feared in the case of adscripticii, and lest the condition of free women should be depressed by marriages contrived by men of this kind, we decree that if any such thing be perpetrated, either by a slave or by an adscripticius, his master is to have power, either through the president of the province or of his own accord, to correct with suitable punishment such a slave or bondsman, and to separate him from such a woman. But if he should fail to do this, let him know that negligence of this kind will bring recriminations.
Source: From: P. Krueger, ed., Codex Justinianus, (Berlin, 1877), p. 659; reprinted in Roy C. Cave & Herbert H. Coulson, eds., A Source Book for Medieval Economic History, (Milwaukee: The Bruce Publishing Co., 1936; reprint ed., New York: Biblo & Tannen, 1965), pp. 266-267. This text is part of the Internet Medieval Source Book.
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The Codex Theodosianus: On Religion, 4th Century CE
C. Th. XV.xii.1: Bloody spectacles are not suitable for civil ease and domestic quiet. Wherefore since we have proscribed gladiators, those who have been accustomed to be sentenced to such work as punishment for their crimes, you should cause to serve in the mines, so that they may be punished without shedding their blood. Constantine Augustus.
C. Th. XVI.v.1: It is necessary that the privileges which are bestowed for the cultivation of religion should be given only to followers of the Catholic faith. We desire that heretics and schismatics be not only kept from these privileges, but be subjected to various fines. Constantine Augustus.
C. Th. XVI.x.4: It is decreed that in all places and all cities the temples should be closed at once, and after a general warning, the opportunity of sinning be taken from the wicked. We decree also that we shall cease from making sacrifices. And if anyone has committed such a crime, let him be stricken with the avenging sword. And we decree that the property of the one executed shall be claimed by the city, and that rulers of the provinces be punished in the same way, if they neglect to punish such crimes. Constantine and Constans Augusti.
C. Th. XVI.vii.1: The ability and right of making wills shall be taken from those who turn from Christians to pagans, and the testament of such an one, if he made any, shall be abrogated after his death. Gratian, Valentinian, and Valens Augusti.
C.Th. XI.vii.13: Let the course of all law suits and all business cease on Sunday, which our fathers have rightly called the Lord's day, and let no one try to collect either a public or a private debt; and let there be no hearing of disputes by any judges either those required to serve by law or those voluntarily chosen by disputants. And he is to be held not only infamous but sacrilegious who has turned away from the service and observance of holy religion on that day. Gratian, Valentinian and Theodosius Augusti.
C.Th. XV.v.1: On the Lord's day, which is the first day of the week, on Christmas, and on the days of Epiphany, Easter, and Pentecost, inasmuch as then the [white] garments [of Christians] symbolizing the light of heavenly cleansing bear witness to the new light of holy baptism, at the time also of the suffering of the apostles, the example for all Christians, the pleasures of the theaters and games are to be kept from the people in all cities, and all the thoughts of Christians and believers are to be occupied with the worship of God. And if any are kept from that worship through the madness of Jewish impiety or the error and insanity of foolish paganism, let them know that there is one time for prayer and another for pleasure. And lest anyone should think he is compelled by the honor due to our person, as if by the greater necessity of his imperial office, or that unless he attempted to hold the games in contempt of the religious prohibition, he might offend our serenity in showing less than the usual devotion toward us; let no one doubt that our clemency is revered in the highest degree by humankind when the worship of the whole world is paid to the might and goodness of God. Theodosius Augustus and Caesar Valentinian.
C. Th.XVI.i.2: We desire that all the people under the rule of our clemency should live by that religion which divine Peter the apostle is said to have given to the Romans, and which it is evident that Pope Damasus and Peter, bishop of Alexandria, a man of apostolic sanctity, followed; that is that we should believe in the one deity of Father, Son, and Holy Spirit with equal majesty and in the Holy Trinity according to the apostolic teaching and the authority of the gospel. Gratian, Valentinian and Theodosius Augusti.
C. Th. XVI.v.iii: Whenever there is found a meeting of a mob of Manichaeans, let the leaders be punished with a heavy fine and let those who attended be known as infamous and dishonored, and be shut out from association with men, and let the house and the dwellings where the profane doctrine was taught be seized by the officers of the city. Valentinian and Valens Augusti.
Source: Oliver J. Thatcher, ed., The Library of Original Sources (Milwaukee: University Research Extension Co., 1907), Vol. IV: The Early Medieval World, pp. 69-71.
This text is part of the Internet Medieval Source Book.
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Columban, Life of St: the Vita of St. Columban and other evidence shows that gods that were later subsumed under the name Asen/Aesir were worshipped in the first century CE, at least in the Germania.
The Life of St. Columban, by the Monk Jonas, (7th Century)
Mabillon: Acta Sanctorum Ordinis S. Benedicti, Vol. I, Venice, 1733, pp. 3-26. Latin.
[D.C. Munro: Introduction:]
During the sixth and seventh centuries the greatest missionary activity was shown by the Scots who dwelt in Ireland. In that country religion was cherished with greater zeal than elsewhere, and learning was fostered for the sake of the Cchurch. But not content with the flourishing state of Christianity in their own island, the most zealous monks often passed over to the continent. There even the nominal Christians were little inclined to follow the precepts of the religion which they professed. Gaul especially attracted the attention of the bold missionaries from Ireland,. and the Irish usages became well established in some parts of lie country. Unfortunately almost all the accounts of the missionaries from Ireland have been lost; consequently this biography of Columban is of great value.
Jonas, the author of' this life, became a monk at Bobbio, in northern Italy, three years after Columban's death. He was soon employed on this biography, for which he obtained material, as he himself said, from the stories told by the saint's companions. Living as be did, among the, latter, his account reflects their feelings faithfully, and we may be certain that he has recorded the events accurately, and s often reproduced the saint's own words. As is usual in such biographies, the miracles are numerous; for the contemporaries these formed the most valuable portions; for modern students they are full of instruction, and throw much light on the daily life of the monks.
The language of Jonas is somewhat bombastic and difficult to put into English. In some cases, the translator has been unable to determine the exact connection of certain clauses with the context. In such sentences he has translated literally hoping that others might see a connection which he missed. In general, where he suspected any mistake, he has followed the Latin closely. A new and careful collation and transcription of the manuscripts would undoubtedly remove any of the difficulties. There has been no translation of this life into any modern language before, except a very imperfect rendering of selected passages by Abel in the "Geschichtschreiber der deutschen Vorzeit." In this translation the preface, which has little or no importance for the life of the saint, has been omitted from lack of space. All the rest is translated in full. The names of places have generally been modernized, because readers who live far from large libraries, might otherwise lose the geographical information given here.
SAINT DATA: Columban, abbot and missioner, Born in Leinster (Ireland), c. 540; d. at Bobbio, Italy, 640; feast day 23 November. [*Note that, despite Jonas' assertion that Columban was also known as "Columba", he is distinct from St. Columba, founder of Iona, born in 521, d. 597, and whose feast day is June 9.]
10.
Having collected a band of brethren, St. Columban asked the prayers of all, that he might be assisted in his coming journey, and that he might have their pious aid. So he started out in the twentieth [*or thirtieth, MSS differ] year of his life, and under the guidance of Christ went to the seashore with twelve companions. Here they waited to see if the mercy of the Almighty would allow their purpose to succeed, and learned that the spirit of the all-merciful Judge was with them. So they embarked, and began the dangerous journey across the channel and sailed quickly with a smooth sea and favorable wind to the coast of Brittany. Here they rested for a while to recover their strength and discussed their plans anxiously, until finally they decided to enter the land of Gaul. They wanted zealously and shrewdly to inquire into the disposition of the inhabitants in order to remain longer if they found they could sow the seeds of salvation; or in case they found the hearts of the people in darkness, go on to the nearest nations.
11.
Accordingly, they left Brittany and proceeded into the Gallic lands. At that time, either because of the numerous enemies from without, or on account of the carelessness of the bishops, the Christian faith had almost departed from that country. The creed alone remained. But the saving grace of penance and the longing to root out the lusts of the flesh were to be found only in a few. Everywhere that he went the noble man preached the Gospel. And it pleased the people because his teaching was adorned by eloquence and enforced by examples of virtue.
So great was his humility and that of his followers, that just as the children of this world seek honor and authority, so they, on the contrary vied with one another in the practice of humility, mindful of that saying: "He that humbleth himself shall be exalted," and of the text in Isaiah: "But to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word." Such piety and love dwelt in them all, that for them there was only one will and one renunciation.
Modesty and moderation, meekness and mildness adorned them all in equal measure. The evils of sloth and dissension were banished. Pride and haughtiness were expiated by severe punishments. Scorn and envy were driven out by faithful diligence. So great was the might of their patience, love and mildness that no one could doubt that the God of mercy dwelt among them. If they found that one among them was in error, they strove in common, with equal right, to restrain the sinner by their reproaches. They had everything in common. If anyone claimed anything as his own, he was shut out from association with the others and punished by penances. No one dared to return evil for evil, or to let fall a harsh word; so that people must have believed that an angelic life was being lived by mortal men. The holy man was reverenced with so great gratitude that where he remained or a time in a house, all hearts were resolved to practice the faith more strictly.
12.
Finally, the reports about Columban spread to the court of king Sigibert, who at this time ruled with honor over the two Frankish 'kingdoms of Austrasia and Burgundy. [*Sigibert died in 575 and was king only of Austrasia] The name of the Franks was held in honor above that of any of the other inhabitants of Gaul. When the holy man with his companions appeared before the king, the greatness of his learning caused him to stand high in the favor of the king and court Finally, the king begged him to remain in Gallic territory, not to go to other peoples and leave him ; everything that he wished should be done. Then he replied to the king that be did not wish to be enriched with the treasures of others, but as far as he was not hindered by the weakness of the flesh to follow the command of the Gospel "Whosoever will come after me, let him deny himself and take up his cross and follow me."
Then the king answered and said: "If you wish to take the cross Christ upon you and follow Him, seek the quiet of a hermitage. Only Of be careful, for the increase of your own reward and for our spiritual good, to remain in our kingdom and not to go to the neighboring peoples." As the choice was left to him in this manner, he followed the king's advice and chose for himself a hermitage. At that time there was a great wilderness called Vosagus, [*the Vosages] in which there was a castle, which had long been in ruins, and which had been called for ages, Anagrates.[Anegray]. When the holy man came to that place, he settled there with his followers in spite of the entire loneliness, the wilderness and the rocks, mindful of the proverb that, "Man shall not live by bread alone," but shall have sufficient food from the bread of life and shall never hunger.
14.
Therefore, after a brief space of time in which they piously endeavored to propitiate Christ and to atone for their evil thoughts, through mortification of the flesh and extreme fasting, they mortified their members to the glory of God, and desired to preserve the inviolate state of their religion. By their extreme severities every lust of the flesh was expelled, so that the plunderer and robber of all virtues fled. Nine days had already passed in which the man of God and his companions had taken no other food than the bark of trees and the roots of herbs.
15.
While the holy man was wandering through the dark woods and was carrying on his shoulder a book of the Holy Scripture, he happened to be meditating. And suddenly the thought came into his mind, to which he would prefer, to suffer injuries from men or to be exposed the rage of wild beasts. While he thought earnestly, frequently signing his forehead with the sign of the cross and praying, he decided that it was better to suffer from the ferocity of wild beasts, without any sin on their part, than from the madness of men who would lose their souls. And while he was turning this over in his mind he perceived twelve wolves approaching and standing on the right and on the left, while he was in the middle. He stood still and said: "Oh, God, come to my aid. Oh, Lord, hasten to aid me!" They came nearer and seized his clothing. As he stood firm they left him unterrified and wandered off into the woods. Having passed through this temptation in safety, he continued his course through the woods. And before he had gone far he heard the voices of many Suevi, wandering in the hidden paths. At this time they were robbing in those places. And so at length by his firmness, having dismissed the temptation, he escaped the misfortune. But he did not know clearly whether this was some of the devil's deceit or whether it had actually happened.
17.
As the number of monks increased greatly, he sought in the same wilderness a better location for a convent. He found a place formerly strongly fortified, which was situated about eight miles from the first abode, and which had formerly been called Luxovium [*Luxeuil, in the department of Haute Saône, Alsace]. Here were baths constructed with unusual skill. A great number of stone, idols, which in the old heathen times had been worshipped with horrible rites, stood in the forest near at hand. Here then the excellent man began to build a monastery.
25.
On another occasion when St. Columban had come to dine at the monastery of Luxeuil, he laid his gloves, which the Gauls [*should be Franks, i.e. German, who used this word] call Wanti and which he was accustomed to wear when working, on a stone before the door of the refectory. Soon, in the quiet, a thievish raven flew up and carried off one of the gloves in its beak. After the meal, the man of God went out and looked for his gloves. When all were enquiring who had taken them, the holy man said, "There is no one who would venture to touch anything without permission, except the bird which was sent out by Noah and did not return to the ark." And, he added, that the raven would not be able to feed its young if it did not quickly bring back the stolen object. While the brethren were looking, the raven flew into their midst and brought back in its beak the object which it had basely stolen. Nor did it attempt to fly away, but forgetful of its wild nature, humbly in the sight of all, awaited its punishment. The holy man commanded it to go. Oh, wonderful power of the eternal Judge who grants such power to His servants that they are glorified both by honors from men and by the obedience of birds! [*Grote says this miracle "is exactly in the character of the Homeric and Hesiodic age." See his interesting remarks in History of Greece. Vol I. p. 473, note, (Ed. New York, 1865]
26.
Another miracle was wrought by St. Columban and his cellarer, which I shall relate. When the meal-time came, and the latter was ready to serve out the beer (which is boiled down from the juice of corn or barley, and which is used in preference to other beverages by, all the nations in the world-except the Scotch and barbarous nations who inhabit the ocean-that is, in Gaul, Britain , Ireland, Germany and the other nations who do not deviate from the customs of the above) he carried to the cellar ajar, called a tybrum, and placed it before the vat in which the beer was - Having drawn the plug, he permitted the beer to flow into the jar. Another brother called him suddenly by the father's command. He, burning with the fire of obedience, forgot to put in the plug, called a daciculum, and, carrying it in his hand, hastened to the blessed man. After he had done what the man of God wished, he returned quickly to the cellar, thinking that nothing would be left in the vat from which the beer was running. But he saw the beer had run into the jar and not the least drop had fallen outside, so that you would have believed that the jar had doubled in size.
31.
The fame of Columban had already penetrated into all parts of Gaul and Germany, and everyone was praising the venerable man. Theuderich too came often to him and humbly begged his prayers. For Theuderich had succeeded to the kingdom in the following manner: Sigibert had been murdered in the royal estate of Vitry, which is not far from Arras, at the instigation of his brother Chilperich, who was then living in Tournay and was being hunted to death by Sigibert. After the death of the latter, through the influence of his wife Brunhilda, the kingdom passed to his son Childebert (II). When the latter died in his youth, [*AD 596] he was succeeded by his two sons, Theudebert and Theuderich, who ruled together with their grandmother Brunhilda. Austrasia went to Theudebert, Burgundy, to Theuderich, who thought that he was fortunate in having St. Columban in his kingdom.
As he very often visited Columban, the holy man began to reprove him because he sinned with concubine and did not satisfy himself with the comforts of a lawful wife, in order to beget royal children from an honored queen, and not bastards by his concubines. After this reproof from Columban, the king promised to abstain from such sinful conduct. But the old serpent came to his grandmother Brunhilda, who was a from a second Jezebel, and aroused her pride against the holy man, because she saw that Theuderich was obedient to him. For she feared that her power and honor would be lessened if, after the expulsion of the concubines, a queen should rule the court.
32.
St. Columban happened one day to go to Brunhilda, who was then on the estate of Brocarica.[*near Autun]. As she saw him enter the court, she led to him the illegitimate sons of Theuderich. When St. Columban saw her, he asked what she wanted of him. Brunhilda answered, "These are the king's sons ; give them thy blessing." He replied, "Know that these boys will never bear the royal sceptre, for they were begotten in sin." Enraged, she told the boys to go. When after this Columban left the court, a loud cracking noise was heard, the whole house trembled and everyone shook with fear. But that did not avail to check the wrath of the wretched woman.
From that time she began to persecute the neighboring monasteries. She issued an order that none of the monks should be allowed to leave the lands of the monasteries, no one should receive them into other houses or give them any aid. When Columban saw that at the court all were arrayed against him, be hastened to Spissia, where the king was then staying, in order to subdue such defiance by his warnings. When he reached that place, about sunset, and it was announced to the king that Columban was there but would not enter the palace, Theuderich said it would be better with due reverence to offer the needful services to the man of God, than to arouse the wrath of the Lord, by insulting His servant. Accordingly be ordered suitable food to be prepared in the royal kitchen and sent to the servant of God.
When the attendants came to Columban and, in accordance with the king's command, offered him food and drink prepared with royal magnificence, he asked what they meant by it. When they told him that it was sent by the king, he pushed it from him and said It is written, "The Most High is not pleased with the offerings of the wicked." For it is not meet that the mouth of the servant of the Lord should be defiled by the food of him who shuts out the servant of God, not only from his own dwelling, but also from the dwellings of others." At these words all of the dishes broke into pieces, so that the wine and liquor ran out on the ground and the food was scattered here and there. Terrified, the servants announced this to the king. Full of anxiety, he, together with his grandmother, hastened to Columban early in the morning. Both begged him to forgive their past sins and promised amendment. With his fears quieted by this, Columban returned to his convent. But they failed to keep their promises, and very soon the persecutions were renewed With increased bitterness by the king, who continued in his former sinful course. Then Columban sent him a letter full of reproaches, and threatened him with the ban if he did not amend his conduct.
33.
Now Brunhilda began again to incite the king against Columban in every way ; urged all the nobles and others at court to do the same, and influenced the bishops to attack Columban's faith and to abolish his monastic rule. She succeeded so fully that the holy man was obliged to answer for his faith or leave the country. The king, incited by Brunhilda, went to Luxeuil and accused Columban of violating the customs of the country and of not allowing all Christians to enter the interior of the monastery. To these accusations Columban answered, for he was unterrified and full of courage, that it was not his custom to allow laymen to enter the dwelling of the servant of God, but he had prepared a suitable place where all who came would be received. The king replied : "If you wish to enjoy any longer the gifts of our grace and favor, everyone in the future must be allowed free entrance everywhere." Columban answered : "If you dare to violate the monastic rule in any particular, I will not accept any gift or aid from you in the future. But if you come here to destroy the monasteries of the servant of God and to undermine their discipline and regulations, I tell you that your kingdom will be destroyed together with all your royal family." This the king afterward found to be true. In his audacity, he had already stepped into the refectory ; terrified by these words, be withdrew hastily.
But when Columban attacked him with bitter insults, Theuderich said: "You want me to honor you with the crown of martyrdom ; do not believe that I am foolish enough to commit such a crime. But I will follow a wiser and more useful plan. Since you depart from the common customs, I will send you back to the home from which you came." At the same time the members of the court resolved unanimously that they would not put up with anyone who was unwilling to associate with everyone. But Columban said that he would not leave his monastery unless he was dragged out by force.
34.
The king now withdrew, but left behind a nobleman named Baudulf. The latter drove the holy man out of his monastery and carried him to Besançon into banishment, until the king had determined what further action to take.
48.
Not long after this Columban went to Chlotar, Chilperich's son, who ruled in Neustria over the Franks who lived on the coast. Chlotar had already heard how the man of God had been persecuted by Brunhilda and Theuderich. He now received Columban as a veritable gift from heaven, and begged that he would remain in Neustria, Columban refused and said he did not wish to remain there, either for the sake of inereasing the extent of his pilgrimage of avoiding enmities. But he remained some time with the king, and called his attention to several abuses, such as could hardly fail to exist at a king's court. Chlotar according to Columban's command, for he promised to correct everything zealously loved wisdom, and rejoiced in the blessing which he had secured.
In the meantime a strife arose between Theudebert and Theuderich over the boundaries of their kingdoms, and both sent to Chlotar to beg aid. The latter was disposed to aid one against the other, and asked Columban's advice. He, filled with the spirit of prophecy, answered that Chlotar ought not to unite with either, for within three years he would receive both kingdoms. Chlotar seeing that such things were prophesied by the man of God, aided neither, but full of faith awaited the promised time. Afterwards be triumphed victoriously.
53.
At length they arrived at the place designated, which did not wholly please Columban ; but he decided to remain, in order to spread the faith among the people, who were Swabians. Once as he was going through this country, he discovered that the natives were going to make a heathen offering. They had a large cask that they called a cupa, and that held about twenty-six measures, filled with beer and set in their midst. On Columban's asking what they intended to do with it, they answered that they were making an offering to their God Wodan (whom others call Mercury). When he heard of this abomination, he breathed on the cask, and lo! it broke with a crash and fell in pieces so that all the beer ran out. Then it was clear that the devil had been concealed in the cask, and that through the earthly drink he had proposed to ensnare the souls of the participants. As the heathens saw that, they were amazed and said Columban had a strong breath, to split a wellbound cask in that manner. But he reproved them in the words of the Gospel, and commanded them to cease from such offerings and to go home. Many were converted then, by the preaching of the holy man, and turning to the learning and faith of Christ, were baptized by him. Others, who were already baptized but still lived in the heathenish unbelief, like a good shepherd, he again led by his words to the faith and into the bosom of the church.
54.
At that time Theuderich and Brunhilda were venting their wrath not only on Columban, but also on the holy Desiderius, bishop of Vienne. After they had driven the latter into banishment and had done him much evil, they crowned him at last with a glorious martyr's death. By his deeds, which have been narrated, and by his great adversities he deserved to have a glorious triumph near the Lord.
56.
Once Columban though going to the land of the Wends, who are also called Slavs, in order to illuminate their darkened minds with the light of the Gospel and to open the way of truth to those who had always wandered in error.
57.
In the meantime the compact of peace which Theuderich and Theudebert had made was broken, and each one, priding himself on the strength of his followers, endeavored to kill the other. Then Columban went to king Theudebert and demanded that he should resign his kingdom and enter a monastery, in order not to lose both earthly crown and everlasting life. The king and his companions laughed; they had never heard of a Merovingian on the throne, who had voluntarily given up everything and become a monk. But Columban said, if the king was not willing voluntarily to undertake the honor of the priestly office, be would soon be compelled to do it against his will. After these words the holy man returned to his cell ; but his prophecy was soon verified by events. Theuderich immediately advanced against Theudebert, defeated him near Zülpich, and pursued him with a great army. Theudebert gathered new forces and a second battle was fought near Zülpich. Many fell on both sides, but Theudebert was finally defeated and fled.
Theuderich pursued Theudebert, and the latter was captured by the treachery of his followers-and sent to his grandmother, Brunhilda. She, in her fury, because she was on Theuderich's side, shut him up in a monastery, but after a few days she mercilessly had him murdered.
58.
Not long after this Theuderich, struck by the hand of the Lord, perished in a conflagration in the city of Metz. Branhilda then placed the crown on the head of his son Sigibert. But Chlotar thought of Columban's prophecy and gathered together an army to reconquer the land which belonged to him. Sigibert with his troops advanced to attack him, but was captured, together with his five brothers and great-grandmother Brunhilda, by Chlotar. The latter had the boys killed, one by one, but Brunhilda he had placed first on a camel in mockery and so exhibited to all her enemies round about then she was bound to the tails of wild horses and thus perished wretchedly. As the whole family of Theuderich was now exterminated, Chlotar ruled alone over the three kingdoms, [*Neustria, Austrasia and Burgundy] and Columban's prophecy had been literally fulfilled. For one of the kings and his whole family had been entirely exterminated within three years; the second had been made a clerk by violence ; the third was the possessor and ruler of all the kingdoms.
59.
When Columban saw that Theudbert had been conquered by Theuderich, as we said above, he left Gaul and Germany and went to Italy. There he was received with honor by Agilulf, king of the Lombards. The latter granted him the privilege of settling in Italy wherever be pleased; and be did so, by God's direction. During his stay in Milan, he resolved to attack the errors of the heretics, that is, the Arian perfidy, which he wanted to cut out and exterminate with the cauterizing knife of the Scriptures. And he composed an excellent and learned work against them.
Edited Dana C. Munro in University of Pennsylvania. Dept. of History: Translations and Reprints from the Original Sources of European history, published for the Dept. of History of the University of Pennsylvania., Philadelphia, University of Pennsylvania Press [1897?-1907?]. Vol. II. No. 7
See also:
G. Metlake, Life and Writings of St. Columban (1914)
F, MacManus, St. Columban (1963)
This text is part of the Medieval Sourcebook: http://www.fordham.edu/halsall/basis/columban.html
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Columella: (!) Res rustica: 3.8.2; treatment of agriculture; in Latin; describes country life in Italy in the first century
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Constantius of Lyons: Life of St. Germanus: c. 480 CE;
Though we know that Constantius of Lyon was born to a noble family, most of the life of this 5th century historian remains obscure. His birth-date is not known, but we know that he was old and infirm when he began research for his book by c. 480, so a date between 420 and 430 may not be too far off the mark. Constantius was an orator and a poet (he was, like Faustus of Riez, a friend of Sidonius Appolinaris), but later became a cleric, probably a priest. Though he is called 'of Lyon', there is no hard evidence of that, only the acquaintance with Patience, bishop of Lyon and Sidonius, who was also of Lyon.
De Vita Germani, 3.15,16
Meanwhile the Saxons and Picts had joined forces to make war upon the Britons. The latter had been compelled to withdraw their forces within their camp and, judging their forces to be totally unequal to the contest, asked the help of holy prelates. The latter sent back a promise to come, and hastened to follow it. Their coming brought such a sense of security that you might have thought that a great army had arrived. ... great numbers of this pious army sought the grace of baptism. ... The soldiers paraded still wet from baptism, faith was fervid, the aid of weapons was little thought of, and all looked for help from heaven.
Meanwhile the enemy had learnt of the practices and appearance of the camp. They promised themselves an easy victory over practically disarmed troops and pressed on in haste. But their approach was discovered by scouts, and ... the army ... began to take up their weapons and prepare for battle and Germanus announced that he would be their general. He chose some light-armed troops and made a tour of the outworks. In the direction from which the enemy were expected he saw a valley enclosed by steep mountains. Here he stationed an army on a new model, under his own command.
By now the savage host of the enemy was close at hand and Germanus rapidly circulated an order that all should repeat in unison the call he would give as a battle-cry. Then, while the enemy were still secure in their belief that their approach was unexpected, the bishops three times chanted the Alleluia. All, as one man, repeated it and the shout they raised rang through the air and echoed many times in the confined space between the mountains. The enemy were panic-stricken, thinking that the surrounding rocks and the very sky itself were falling on them. Such was their terror that no effort of their feet seemed enough to save them. They fled in every direction, throwing away their weapons and thankful if they could at least save their skins. Many threw themselves into a river which they had just crossed with ease, and were drowned in it. Thus the British army looked on at its revenge without striking a blow, idle spectators of the victory they achieved. The booty strewn everywhere was collected; the pious soldiery obtained the spoils of a victory from heaven. The bishops were elated at the rout of the enemy without bloodshed and a victory gained by faith and not by force.
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Cyprianus: see Caesarius; Bishop of Toulon, born at Marseilles in 476; died 3 October, 546. He was the favourite pupil of St. Caesarius of Arles by whom he was trained, and who, in 506, ordained him to the diaconate, and, in 516, consecrated him as Bishop of Toulon. Soon after the death of Caesarius (d. 543) Cyprian rote a life of his great teacher in two books, being moved to the undertaking by the entreaty of the Abbess Caesaria the Younger, who had been the head of the convent at Arles since 529. The life is one of the most valuable biographical remains of the sixth century. Cyprian was aided in his task by the two bishops, Firminus and Viventius, friends of Caesarius, as well as by the priest Messianus and the deacon Stephen. The main part of the work up to the fortieth chapter of the first book was most probably written by Cyprian himself.
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