E04071: Gregory of Tours, in his Miracles of Martin (3.60), recounts how several people, including himself, were cured with dust from the tomb in Tours of *Martin (ascetic and bishop of Tours, ob. 397, S00050) while Gregory was visiting his mother, probably in Chalon-sur-Saône (eastern Gaul), and then returning to Tours; AD 587/588. Gregory extolls the marvels of this dust. Written in Latin in Tours (north-west Gaul), 587/588.

Gregory of Tours, Miracles of Martin (Libri de virtutibus sancti Martini episcopi) 3.60

Oportunitatis causa nuper exteterat, ut ad visitandam genetricem meam in terretorium Cavellonensis urbis adirem. Sed metuens superventuras infirmitates, de hoc pulvere, id est sepulchri beati antestitis, auferre et mecum deferre praesumpsi, scilicet ut, cum quempiam nostrorum morbus aliquis invasisset, virtus sancti ope consuetudinaria subveniret.

'An opportunity recently occurred for me to visit my mother in the territory of Chalon-sur-Saône. But because I was afraid of the misfortunes that could happen to us, I presumed to take some of this dust, that is, from the tomb of the blessed bishop, and to carry it with me, so that if some illness afflicted any of my companions, the saint’s power would assist with his usual strength.'

After Gregory arrived at his mother's, one of his servants was attacked by a fever and dysentery. Three days into the disease, Gregory mixed some of the dust with water and gave it to the servant, who was immediately cured.

During this journey Gregory met Veranus [bishop of Cavaillon], who told him that he had been cured of a quartan fever after he went to the church of Martin 'which was in that place' (quae in illo loco erat) and celebrated vigils there. Returning to Tours via Clermont, he found that Avitus, bishop of Clermont, was suffering from a tertian fever. After drinking some of the dust, Avitus was cured. Then a fever affected two of Gregory's servants; they were healed after drinking the dust.

Gregory was cured of a raging toothache by the dust:

Ego ipse in hoc itinere, cum dolorem dentium graviter sentirem, et iam non solum ipsi dentes, sed omne caput venarum pulsibus ac dolorum spiculis figeretur, ac timpora valide prosilirent, hoc praesidium expetii, sed mox, dolore depresso, convalui. O tyriacam inenarrabilem! O pigmentum ineffabile! O antidothum laudabile! O purgatorium, ut ita dicam, caeleste! Quod medicorum vincit argutias, aromatum suavitates superat ungentorumque omnium robor supercrescit; quod mundat ventrem ut agridium, pulmonem ut hisopum, ipsumque caput purgat ut pyretrum. Etiam non solum membra debilia solidat, sed, quod his omnibus magis est, ipsas illas conscientiarum maculas abstergit ac levigat.

Sufficiant ergo haec huic libello, quae indita sunt. Tamen, si adhuc miracula cernere meremur, placet ea alteri libello inseri, ut ea quae ostenduntur non oculi, sed magis debeant populari. De cetero vero virtutem eius deposcimus, ut qui talia praestat ex tumulo nos iam a peccatis Deo mortuos suscitare dignetur mortis istius de sepulchro, ut in illo resurrectionis carnis omni tempore nobis obteneat indulgentiam, cum ille provehitur ad coronam.

'During this journey I myself suffered from a painful toothache. When not just my teeth but my entire head was pierced by the pounding of my veins and by my stinging pains, and when my temples were twitching madly, I sought this protection. Soon my pain lessened and I recovered. O indescribable antidote! O ineffable balm! O praiseworthy remedy! O purgative, that I might term heavenly! This dust defeats the skill of doctors, surpasses sweet scents, and is more powerful than all strong ointments. Like scammony it purges the stomach, like hyssop, the lungs; and like pyrethrum it cleanses even the head. Not only does it strengthen weak limbs, but— something that is more important than all these things— it removes and lightens the very blemishes of conscience.

Let these stories that have been included be enough for this book. But if we are still worthy to see [more] miracles, it is proper for them to be included in another book, so that the miracles that are revealed ought rather to be publicized, not concealed. As for the rest, I request [Martin’s] power so that he who reveals such [miracles] at his tomb might deign to revive me, already dead to God because of my sins, from the grave of this death. Then, when he is presented for his crown, he might obtain forgiveness for me at the moment of the resurrection of all flesh. '


Text: Krusch 1969, 197. Translation: Van Dam 1993, 283-284, modified (= de Nie 2015, 765-769). Summary: Katarzyna Wojtalik.