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12 above. 78 Nevertheless, he duly recorded the activities that accompanied its authentication, the role played in it by Martial’s relics, and the enthusiasm of the duke for it. 79 Martial’s relics, after all, were authentic and powerful, as events of the previous decades had unequivocally shown. In contrast, the monks at Saint Jean d’Ange´ly had a legitimate saint of great authority, John the Baptist, but needed a relic that would become a focal point for the abbey’s cult. Ade´mar sought to create institutional and popular support in Limoges for a revised biography that would associate Martial’s authentic relics with a saint of significantly greater stature than the third-century missionary attested by Gregory of Tours, indeed, with a saint of apostolic status.

84 These combine to bring the procession and the Introit to a climactic conclusion as the celebrant, presumably Bishop Jordan himself, and the relics of Martial arrived at the altar of the cathedral. Even more striking is the troped Offertory Diligo uirginitatem, sung while the celebrant prepares the host for the eucharist. Again, the piece combines old and new: the Offertory chant and verses are new compositions of Ade´mar’s, along with the trope that introduces the first verse and the concluding trope complex, while the opening series of tropes is borrowed from the episcopal liturgy.

See Delisle, “Notice,” pp. 301–32; and Landes, Relics, Apocalypse, and the Deceits, pp. 349–62. Introduction: Ade´mar de Chabannes and Saint Martial de Limoges 19 His training proved its value to the abbey of Saint Cybard as he copied or supervised the copying of a number of important texts for the house after his return from Saint Martial. Most of these survive in Pa 2400, which contains several texts central to ecclesiastical affairs. 49 The latter, of course, provides an important source of ecclesiastical and papal history for the monks at Saint Cybard, while the former offers guidance on the performance of the liturgy.

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