FOOTNOTES:
[1] Besides Clermont and Tours in which cities Gregory spent most of his life we hear of stays at Poitiers, Saintes, Bordeaux, Riez, Cavaillon, Vienne, Lyons, Chalon-sur-Saône, Châlons-sur-Marne, Rheims, Soissons, Metz, Coblentz, Braine, Paris, Orleans. Monod, Sources de l’histoire Mérovingienne, p. 37.
[2] Childebert the elder is represented as saying: Velim unquam Arvernam Lemanem quae tantae jocunditatis gratia refulgere dicitur, oculis cernere. H. F. III, 9.
[3] In France, including Alsace and Lorraine, there are at the present time three thousand six hundred and seventy-five churches dedicated to St. Martin, and four hundred and twenty-five villages or hamlets are named after him. C. Bayet, in Lavisse, Histoire de France, 21 p. 16.
[4] C. Bayet, in Lavisse, Histoire de France, 21, pp. 13 ff.
[5] Monod, op. cit. pp. 25 ff. See pp. 13, 84, 109, 140.
[6] Gloria Martyrum, c. 83.
[7] De Virtut. S. Mart. I, 36.
[8] Vitæ Patrum, VIII, 3.
[9] Bonnet, Le Latin de Gregoire de Tours, pp. 48-76.
[10] Speaking of Jupiter, Mercury, Minerva, Venus, a character in the Vitæ Patrum, XVII, 5, says, Nolite, o viri, nolite eos invocare, non sunt enim dii isti sed dæmones.
[11] Gloria Martyrum, Pref.
[12] Vitæ Patrum, II, Pref.
[15] They are substantially the conclusions of Bonnet in Le Latin de Gregoire de Tours, Paris, 1890.
[16] See p. [247]. In the Arndt and Brusch edition in the Monumenta Germaniæ Historica we have all these titles included. The commentary on the Psalms however is in a fragmentary condition, and the Lives of the Fathers appears as one of eight books of Miracles. The book on Church Services is there entitled Account of the Movements of the Stars as they ought to be observed in performing the Services. It is really a brief astronomical treatise the purpose of which was in the absence of clocks to guide the church services at night.
[17] The list as given by Manitius is as follows: Chronicles of Jerome, Victor, Sulpicius Severus; history of Orosius; church history of Eusebius-Rufinus; life of St. Martin by Sulpicius Severus; letters of Sidonius Apollinaris and Ferreolus; writings of Avitus; histories of Renatus Profuturus Frigeridus and Sulpicius Alexander (not elsewhere known); annals of Arles, Angers, Burgundy. Geschichte der Lateinischen Litteratur des Mittelalters, p. 220.
[18] III, [Pref.] and IV, [Pref.]
[19] H. F., II, 13. Cf. V, 11. p. 113.
[20] Nunc autem cognovi quod magna est virtus eius beati Martini. Nam ingrediente me atrium domus, vidi virum senem exhibentem arborem in manu sua, quae mox extensis ramis omne atrium texit. Ex ea enim unus me adtigit ramus, de cuius ictu turbatus corrui. VII, 42.
[21] See pp. [38], [162], [185], [205].
[22] For an objective account of immuring as the climax of religious practice see vol. II, chap. 1, Sven Hedin’s Trans-Himalaya, 1909. The following is his account of an immured monk who was brought out from his cell after a long time. “He was all bent up together and as small as a child and his body was nothing but a light-gray parchment-like skin and bones. His eyes had lost their color, were quite bright and blind. His hair hung round his head in uncombed matted locks and was pure white. His body was covered only by a rag for time had eaten away his clothing and he had received no new garments. He had a thin unkempt beard, and had never washed himself all the time or cut his nails.”
[23] pp. [147-150], [158], [198-199].
[24] H. F., I, Pref.
[27] De Virtut. S. Martin., II, 1.
[29] Glor. Conf., c. 9.
[30] St. Martin.
[31] De Virtut. S. Martin., I, 21, 25.
[32] IX, 5.
[34] H. F., IV, 29.