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 Acts of Linus, but the story receives considerable ornament. Their commemoration is fixed for July 2 in the Sacramentary of Gregory the Great (vol. ii. 114), who also mentions a church dedicated to them, and tells of a miraculous appearance of them (Hom. in Evang. ii. 32, vol. i. 1586). On the whole subject, see Lipsius (Petrus-Sage, pp. 137 seq.).

[G. S.]

Martinus (1), St., bp. of Tours in the latter portion of 4th cent. Of all the prelates of that age he made the deepest impression upon the imagination of France and of a considerable part of Western Christendom.

Authorities.—The authorities practically resolve themselves into one, Sulpicius Severus, who mentions Martin in his Sacra Historia (lib. ii. cc. xlv. seq.), in connexion with the important case of Priscillian. [P.] Of three dialogues composed by Sulpicius, two treat de Virtutibus B. Martini. An epistle, addressed to a presbyter named Eusebius (some say addressed to Desiderius), is composed contra Aemulos Virtutum B. Martini; and two more, written respectively to a deacon named Aurelius and to the author's mother-in-law Bassula, narrate the circumstances of Martin's death. Finally, we have a biography, de Beati Martini Vitâ Liber. In Horn's ed. of Sulpicius (Amsterdam, 1665), an 8vo of some 570 pages, including notes, at least a sixth part is occupied with St. Martin. St. Gregory of Tours devotes 3 books out of his 7 on miracles to those wrought by the relics of St. Martin, and references to Martin in his Church History again shew the large space in the mind of France occupied by our saint. We possess two versified biographies of St. Martin. Neither the later, in 4 books, by Venantius Fortunatus, merely adapted from the writings of Sulpicius, nor the earlier, more elegant poem, in 6 books, by Paulinus, has any claim to be considered an independent authority. Sozomen (H. E. iii. 16) has a brief account of Martin.

Life.—He was born at Sabaria in that part of Pannonia which is now Lower Hungary. He apparently lived at least 80 years (316–396).

A.D. 316–336.—His father, a soldier in the Roman army, rose to be a military tribune. Martin's infancy was passed at Pavia in Italy, where his father was for some time stationed, and there he received his education, apparently a pagan one. But even in boyhood his real bent was made manifest, and at the age of ten he fled to a church and got himself enrolled as a catechumen against the wish of his parents. His father succeeded in checking for a season the boy's desire for a monastic career. An imperial edict ordered the enrolment of the sons of veterans, and Martin, who had become a wanderer among churches and monasteries, was, through his father's action, compelled to serve. Though living with much austerity, he won the affection of his fellows during his three years' service. During this period, between Martin's 15th and 18th year, we must place a well-known incident, which is thoroughly characteristic. At Amiens, in a winter of unusual severity, he met at the city gate a poor man naked and shivering. His comrades did not heed the sufferer's petitions, and Martin's purse was empty. But Martin with his sword divided his cloak and gave one half to the beggar. That night Martin, in a dream, saw Christ Himself clad in that half cloak. He regarded his dream as a call to baptism, which he straightway received. At the request of his military tribune, he stayed in the army two years after baptism.

336–360.—The next important event in his career was his first visit to St. Hilary of Poictiers. Martin was his guest for a considerable time, and Hilary was anxious to ordain him deacon. Martin refused on the plea of unworthiness, but accepted the more lowly office of exorcist. Soon after he conceived it his duty to visit his parents and convert them from paganism. In crossing the Alps Martin fell in with a band of robbers, and was brought with hands bound before the chief, who asked who he was. He answered, "A Christian." To the further query whether he feared, he promptly replied that he never felt more secure, but that he grieved for the condition of his captors. The robber is said to have been converted. Martin's mother, with many more in Illyricum, became a convert to Christianity; his father remained a heathen. Arianism was particularly prevalent there, and Martin stood forth as an almost solitary confessor for the faith. He was publicly scourged and compelled to depart. Gaul being in a state of confusion in consequence of the exile of Hilary, Martin went to Italy, and for a short time found a safe retreat at Milan. But the bp. Auxentius, a leader among the Arians, severely persecuted him, and at length drove him away. He retired to the island of Gallinaria (now Galinara) off the coast of the Riviera.

360–371.—Hilary being permitted to return home, Martin kept his promise and returned to Gaul, an attempt to meet Hilary at Rome having failed. Having settled near Poictiers, Martin founded, some five miles off at Locociagum (Lugugé), what is considered the earliest monastic institution in Gaul. Hilary gave him the site. If, as seems to be implied by Sulpicius, Martin returned to Gaul immediately after Hilary, his monastic life commenced A.D. 360. After 11 years in his monastery, his reputation led to his election to the see of Tours. It required what is called a pious fraud to entice him from his monastery; a leading citizen of Tours, having pretended that his wife was ill, begged Martin to come and visit her. A crowd of the people of Tours and from neighbouring cities had been gathered together, and the all but unanimous desire was for the election of Martin. The few opponents objected that his personal appearance was mean, his garments sordid, his hair unkempt. One of the objectors was a bishop named Defensor. At service that day the reader, whose turn it was to officiate, failed, through pressure of the crowd, to arrive in time. A bystander took up a psalter and read the verse which in A.V. stands thus: "out of the mouths of babes and sucklings hast Thou ordained strength