that he had had no choice. Henceforth he must be more careful. Martin believed that his power of working miracles and of relieving the oppressed was diminished ever after this unfortunate event. To escape such risks in the future, he never, for the remaining 16 years of his life, attended any synod or gathering of bishops. Sulpicius believes that in due time he regained his supernatural powers. The remainder of his career was spent in the conversion of his diocese, amidst constant prayer and toil. His death was calm, pious, and edifying. It probably occurred in 397, on Nov. 11, a date well known throughout the N. of England as the term-day of Martinmas. His funeral is said to have been attended by 2,000 monks. He is specially named among confessors in the Mass of pope Gregory, with Linus, Cletus, Hilary, Augustine, and 13 more. One of the oldest churches in England is that of St. Martin at Canterbury; and the earliest apostle of Scotland, St. Ninian, having heard of Martin's death while labouring in Galloway, dedicated to him the first stone church of the country, Candida Casa.
A cheap popular Life of St. Martin of Tours by J. C. Cazenove is pub. by S.P.C.K. in their Fathers for Eng. Readers.
[J.G.C.]
Martinus (2), bp. of Dumium in Gallicia, and afterwards metropolitan bp. of Braga, died c. 580; a person of importance, about whom our information is scanty.
Our chief sources are: (1) Isidore, (a) his Life in de Vir. Ill. c. 35, (b) a reference in Hist. Suevorum, Esp. Sagr. vi. 505; (2) Gregory of Tours—(a) de Mirac. Scti. Martini Tur. i. 11; (b) Hist. Franc. v. 38; (3) some Acts of councils of Braga; (4) a letter and poem addressed to him by Venantius Fortunatus (Migne, Patr. Lat. lxxxviii.).
Life.—According to Gregory of Tours and Venantius Fortunatus, Martin was a native of Pannonia ("Pannonia Quiritis," Venantius). He had travelled to the Holy Land, and had in the East acquired such a knowledge of letters that he was held second to no scholar of his day. Thence (ex Orientis partibus) he came to Galicia, arriving "ad portum Galliciae" (? Portucale) on the same day as the relics of St. Martin of Tours, for which Arianus or Theodoric I., king of the Suevi, had shortly before petitioned the guardians of the saint's shrine. In 561, about eleven years after his arrival in the country, he attended the first council of Braga, presided over by Lucretius, metropolitan bp. of Braga. The Acts of the council, which are in an unusual and highly artificial shape, were probably compiled by Martin, the person of the greatest literary pretensions then in Gallicia.
This council evidently marks an era of revival and reformation in Galicia, probably under the auspices of the orthodox and energetic Martin. The only mention of Arianism in it throughout occurs in a letter of pope Vigilius which was read. Probably this indirect handling, and the penalties decreed generally against intercourse with heretics, were all that the bishops felt themselves strong enough to venture against a creed which had been shortly before the religious confession of the Suevian nation, and had no doubt still many friends in high places. Eleven years later another council was held at Braga, and Martin now occupied the metropolitan see as successor to Lucretius, the bishops addressing him in unusually submissive terms. Eleven bishops were present from the two synods of Lugo and Braga, which here appear as two distinct metropolitan dioceses for the first and only time in authentic history.
We may probably place the correspondence of Martin with Venantius Fortunatus between 572 and 580. In 580 Martin died, greatly mourned by the people of Gallicia. His memory is celebrated on Mar. 30.
Works.—(1) Formula Vitae Honestae, as he himself calls it in the preface, otherwise de Differentiis Quatuor Virtutum (so Isid. l.c.), or de Quatuor Virtutibus Cardinalibus — a little tract extremely popular in the middle ages, and frequently printed during the 15th and 16th cents. The best ed. is by Hasse in Sen. Op. iii. 468, where he describes the Formula as more frequently read and quoted in the middle ages than any of the genuine works of Seneca, to whom it was ascribed in early editions. There is an ed. by A. Weidner (Magdeburg, 1871). Cf. Fabricius, Bibl. Med. Ae. Inf. Lat. iii., Bibl. Latina, ed. 1773, ii. 119.
(2) De Moribus, a tract consisting of maxims from various sources. (Haase, xx.)
(3) De Correctione Rusticorum.—In this interesting tract Martin discusses the origin of idolatry and denounces the heathen customs still remaining in Galicia. His theory is that the fallen angels or demons assumed the names and shapes of notoriously wicked men and women who had already existed, such as Jove, Venus, Mars; that the nymphs, Lamias, and Neptune are demons with power to harm all who are not fortified with the sign of the cross, and who shew their faithlessness by calling the days of the week after the heathen gods. The observance of calends, the propitiation of mice and moths by presents of bread and cloth, auguries, the observance of the New Year on Jan. 1 instead of on the March equinox, when in the beginning God "divided the light from the darkness" by an equal division, the burning of wax tapers at stones, trees, streams, and crossways, the adornment of tables, the pouring of corn over the log on the hearth, the placing of wine and bread in the wells, the invocation of Minerva by the women at their spinning, the worship of Venus, the incantation of medicinal herbs, divination by birds and by sneezing, are all denounced as pagan superstitions, offensive to God and dangerous to him who practises them. The sign of the cross is to be the remedy against auguries and all other diabolical signs. The holy incantation, viz. the Creed, is the Christian's defence against diabolical incantations and songs.
(4) De Trina Mersione, a letter to a bp. Boniface on threefold immersion in baptism.
(5–9) Pro Repellenda jactantia, de Superbia, Exhortatio Humilitatis, de Ira, de Pascha, 5 small tracts, first pub. by Tamayo de Salazar in vol. ii. of his Martyrol. Hisp. and rightly considered genuine (Gams, ii. (1) 473).
(10) De Paupertate, a short tract, consisting of excerpts from Seneca, sometimes attributed to Martin, but not mentioned by
