Opera Omnia; cum Scholiis S. Maximi et Paraphrasi Pachymerae

...the city had begun to have the holy Saturninus as its priest. These men, therefore, were sent: To the Turonians, Gratian as Bishop; to the Arelatensians, Trophimus as Bishop; to Narbonne, Paul as Bishop; to Toulouse, Saturninus as Bishop; to the Parisians, Dionysius as Bishop; to the Auvergnats, Stremonius as Bishop; to the Limousins, Martial was designated as Bishop.

Indeed, I hold this Prelate [Gregory] in such high esteem—not only as the ornament of the region of Tours, but as the light of all Gaul—as is fitting for one who obtained the fame of a glorious name through most illustrious monuments. Yet in this matter, his discourse possesses no more weight than that very Passion of Saturninus which he praises, and which, in re-reading the windings of antiquity, he follows as his sole Helice and Cynosure. And by this very entrance into the disputation, I seem to see what blast drove him against the reefs of error: for when, in that history of the deeds of Saturninus, he had seen that that distinguished warrior of Christ had come into Gaul under Decius, he thought that the other celebrated men whom he then names, the leaders and propagators of the faith, had illustrated the realm of Gaul with innocence of life and doctrine at that same very age. Therefore, as if flickering and uncertain in the darkness, he brings forward no Roman Pontiff as governor of the whole Church by whom those front-rank leaders of religion were sent to restrain impiety as it triumphed everywhere. There are, therefore, two things which must be shown by me in passing and very briefly: first, that there were several heralds of the Christian faith in Gaul, even from among those whom Gregory enumerates, before Decius steered the reins of empire; second, that none of those writers who transmitted the memory of the nascent Church to posterity and collected the birthdays of the Martyrs, confirmed regarding the Blessed Dionysius that he was an envoy in Gaul together with Gratian, Saturninus, and the others. From these points, I believe it will clearly be established how slight and false, how vain indeed is the opinion of Gregory of Tours, and finally how hollow is the fabrication of those ingenious men who think his opinion rests upon, and is made more robust by, the ancient Roman Martyrology. Indeed, it is not a laborious task to show both points from those writers who composed martyrologies with the greatest care and labor. For to begin with Gratian, the ancient Roman Martyrology, and subsequently Ado on the 18th of October, neither explain at what time he was sent into Gaul, nor do they contend that he was a companion of the Blessed Dionysius. There is a like silence from both regarding Trophimus, whom they otherwise call a disciple of the Apostles. Concerning him, I would wish these words of Ado to be noted, when he says of the festivals of the Apostles: The Birthday of St. Trophimus, of whom the Apostle writes to Timothy: "But Trophimus I left sick at Miletus." He, ordained Bishop at Rome by the Apostles, was the first directed to the city of Arles in Gaul for the purpose of preaching the Gospel of Christ. From his fountain, as the Blessed Pope Zosimus writes, all the Gauls received the streams of faith; he rested in peace at the same city. The same is confirmed in the Chronicle for the sixth age, in the year of Christ 59. Gaguinus, writing in book 9 concerning King Charles V, relates these things of Trophimus: It is certain that Arles was the primary city and head of the Kingdom of the Burgundians, and was subject to the empire; which, as Gervase writes, the ancients called "Ara lata" (the Broad Altar). For in that place near the city which was called Rocheta, two columns had been erected, and an altar placed upon them, where every year on the Kalends of May a crowd of people from everywhere was accustomed to sacrifice human victims for their safety. Thus, they would fatten for an entire year three youths purchased with public money, whom they would immolate on the appointed day at that very altar, sprinkling the surrounding people with the blood of the victims; which rite the Saint Trophimus, one of the seventy-two disciples of Christ sent there from Judea, abolished: teaching that they ought to be sprinkled not with the gore of mortal men, but with the blood of Christ.