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of the four cardinal virtues, and is believed to be based on a lost work of Seneca. His little work. "De ira", b merely a compendium of Seneca's three books, ** De ira". The two preceding works proceed from the standpoint of natural ethics, while his three other moral treatises: "Pro repellenda jact^ntia", "De superbia". and "Exhortatio humilitatis'*, are exposi- tions of Christian morality. Of great importance in the history of medieval canon law is Martin's collec- tion of eighty-four canons: "Collectio orientalium canonum, seu Capitula Martini ", which was compiled ^ter 561, and contains mostly Greek, also a few Span- ish and African, canons. It is in two parts; the nrst, containing sixty-eight canons, treats of the ordination and the duties of clerics; the second, containing six- teen canons, treats chiefly of the duties and faults of laymen. His two liturgical works are a litt le treatise : "De pascha", in which he explains to the people the reason why Iiaster is celebrated at variable periods between I A Kal. April, and XI Kal. Maii, and " Epis- tola ad Bonifatium de trina mersione ", in answer to a letter from a Spanish bishop who supposed that the custom of triple aspersion in baptism was of Arian origin. His ascetical works are " Sententi® patrum ^gjrptiorum "^ a collection of edifying narratives con- cerning Egyptian monastic life, and of pious sayings of Egyptian abbots, which he translated trom the Greek; and another work of similar nature, " Verba seniorum " , translated from the Greek by Paschasius, a deacon of Dumio, by order and with the help of Martin. He also wrote an interesting sermon "De correctione rusticorum", against the pagan superstitions which were still prevalent among the peasantry of his dio- cese. There are also extant three poetical inscriptions, "In basilico"^ "In refectorio", "Epistaphium'^. No complete edition of Martin's works nas ever been pub- lished. His " Formula vitae honesta; ", " Libellus de moribus " (spurious), " Pro repellenda jactantia ", " De superbia", '^Exhortatio humilitatis", "De ira", "De pascha ", and the three poetical inscriptions are printed m Gallandi, " Bibl. Vet. Patr. ", XIi; 275-288, and in Migne, P. L., LXXH, 21-52. Migne also reprints "Verba seniorum" (P. L. LXXIII, 102^-62);" "iEgyptiorum patrum sententi® (P. L., LXXIV, 381 -394); "Capitula Martini" (P. L., 574-586). The sermon, "De correctione rusticorum" was edited with notes and a learned disquisition on Martin's life and writings by C. P. Casr)ari (Christiania, 1883). The epistle, "De trina mersione", is printed in "Collectio maxima conciliorum Hispanifie", II (Rome, 1693), 506, and in "Espana sagrada", XV (Madrid, 1759), 422. The latest editions of the "Formula honestae vitae" were prepared by Weidner (Magdeburg, 1872) and May (Neisse, 1892). The treatise "De pascha" was recently edited by Bum, in " Niceta of Reme- siana" (Cambridge, 1905), 93 sq.

Besides the work of Caspari, mentioned above, see Barden- HEWEK, Patrology, tr. Sqahan (St. Louis, 1908), 658-660; GAifff, KirchcTKjesch. Spaniens, II (Ratisbon, 1864), i, 471-5; De Amaral, Vida e opuscula di a. Martinaho Bracharense (Lis- bon, 1803); Seebero-Waqenmann in RecUencyklopddie fur prpt. Theol. s. v. Martin von Bracara; Ward in Dxct. ChrisL Biogr, s. v. Martinus of Braga.

Michael Ott.

Martiii of Oochem. See Cochem, Martin of.

Martiii of Leon, Saint, a priest and canon regiilar of the Augustinians; b. at Leon in Spain (Old Castile) before 1150; d. there, 12 January, 1203. Having been educated in the monastery of St. Marcellus at Leon, he visited Rome and Con^ntinople. Returning to Spain, he took the religious habit at St. Mar- cellus; but this monastery having been secularized by the bishops, he entered the collegiate church of St. Isidore in the same city. The date of Hs death is given us by the necrology preserved in the monastery. He wrote commentaries on different Epistles and the Apocalypse, and left numerous discourses on the most varied subjects. His complete works were published

first by Espinosa (Seville. 1782) and again by Migne in P. L., LXXXI, 53-64, CCVIII, CCIX{Paris, 1855). The rehgious of St. Isidore's dedicated a chapel to Martin very early and celebrated his feast ^ich year, but the Church has not officially included him in the list of her saints.

Ada SS.f February, II, 568; Caatro. Bibl. EanaiL, Tl Olad- rid, 1786). 514-5; Cave, Scnpt. Ecclea., II (Basle, 1745), 301; Ceilubr, Hiti. gin. des atUeura tacria H ecdis., JCIV (Paria, 1863). 833-4; Luc, VUa S, MaHini in P. L., C5CVTII, 9-24.

Ltos Clugnet.

Martin of Tours, Saint, bishop; b. at Sabaria (to- day Steinamanger in German, or Sxombathelv in Hungarian), Pannonia (Hungary), about 316; <L at Canoes, Touraine, most probably in 397. In his early years, when his father, a military tribune, was trans- ferrea to Pavia in Italy, Martin accompanied him thither, and when he reached adolescence was, in ac- cordance with the recruiting laws, enrolled in tiie Ro- man army. Touched by grace at an early ajge, he was from the first attracted towards Christianity, which had been in favour in the camps since the conversioQ of Emperor Constantino. His regiment was soon sent to Amiens in Gaul, and this town became the scene of the celebrated legend of the cloak. At the gates of the city, one very cold day, Martin met a shivering and half-naked beggar. Moved with compassion, he di- vided his coat into two parts and gave one to the poor man. The part kept by himself oecame the famous relic preserved in the oratory of the Frankish kings under the name of "St. Martin's cloak". Martin, who was still only a catechumen, soon received bap- tism, and was a little later finally freed from military service at Worms on the Rhine. As soon as he was free, he hastened to set out to Poitiers to enrol himself among the disciples of St. Hilary, the wise and pious bishop whose reputation as a theologian was alnady passing beyond the frontiers of Gaul. Desiring, how- ever, to see his parents again, he returned to Lom- bardy across the Alps. The inhabitants of this region, infested with Arianism, were bitterly hostile towards Catholicism, so that Martin, who did not con- ceal his faith, was very badly treated by order of Bishop Auxentius of Milan, the leader of the heretical sect in Italy. Martin was very desirous of returning to Gaul, but, learning that the Arians troubled that country also and had even succeeded in exiling Hilary to the Orient, he decided to seek shelter on the island of Gallinaria (now Isola d'Albenga) in the middle of the Tyrrhenian Sea.

As soon as Martin learned that an imperial decree had authorized Hilary to return to Gaul, he hastened to the side of his chosen master at Poitiers in 361, and obtained permission from him to embrace at some dis- tance from there in a deserted region (now called Ligug6) the solitary life that he had adopted in Galli- naria. His example was soon followed, and a great number of monks gathered aroimd him. Thus was formed in this Gallic Thcbaid a real laura, from which later developed the celebrated Benedictine Abbey of Ligug6. Martin remained about tenyears in this soli- tude, but often left it to preach the Cxospel in the cen- tral and western parts of Gaul, where the rural in- habitants were still plunged in the darkness of idolatry and given up to all sorts of gross superstitions. The memory of tnese apostolic joumeyings .survives to our day in the numerous local legends of which Martin is the hero and which indicate roughly the routes that he followed. When St. Lidorius, second Bishop of Tours, died in 371 or 372, the clergy of that city deared to replace him by the famous hermit of Liguff^. But. as Martin remained deaf to the prayers of 9ie deputies who brought him this message, it was necessary to re- sort to a ruse to overcome his resistance. A certain Rusticius, a rich citizen of Tours, went and begged him to come to his wife, who was in the last extremity, and to prepare her for death,* Without any suspidon.