ON THE
LIFE OF ST. MARTIN.
Translation and Notes by Alexander Roberts
From: A Select Library of Nicene and
Post-Nicene Fathers of the Christian Church, Second Series,
Volume 11
New York, 1894
Contents
Other version available: text [83K]
SEVERUS to his dearest brother Desiderius sendeth greeting. I had
determined, my like-minded brother, to keep private, and confine
within the walls of my own house, the little treatise which I had
written concerning the life of St. Martin. I did so, as I am not
gifted with much talent, and shrank from the criticisms of the world,
lest (as I think will be the case) my somewhat unpolished style should
displease my readers, and I should be deemed highly worthy of general
reprehension for having too boldly laid hold of a subject which ought
to have been reserved for truly eloquent writers. But I have not been
able to refuse your request again and again presented. For what could
there be which I would not grant in deference to your love, even at
the expense of my own modesty? However, I have submitted the work to
you on the sure understanding that you will reveal it to no other,
having received your promise to that effect. Nevertheless, I have my
fears that you will become the means of its publication to the world;
and I well know that, once issued, it can never[1] be recalled. If this shall happen, and
you come to know that it is read by some others, you will, I trust,
kindly ask the readers to attend to the facts related, rather than the
language in which they are set forth. You will beg them not to be
offended if the style chances unpleasantly to affect their ears,
because the kingdom of God consists not of eloquence, but faith. Let
them also bear in mind that salvation was preached to the world, not
by orators, but by fishermen, although God could certainly have
adopted the other course, had it been advantageous. For my part,
indeed, when I first applied my mind to writing what follows, because
I thought it disgraceful that the excellences of so great a man
should remain concealed, I resolved with myself not to feel ashamed on
account of solecisms of language. This I did because I had never
attained to any great knowledge of such things; or, if I had formerly
some taste of studies of the kind, I had lost the whole of that,
through having neglected these matters for so long a course of time.
But, after all, that I may not have in future to adopt such an irksome
mode of self-defense, the best way will be that the book should be
published, if you think right, with the author's name suppressed. In
order that this may be done, kindly erase the title which the book
bears on its front, so that the page may be silent; and (what is quite
enough) let the book proclaim its subject-matter, while it tells
nothing of the author.
Reasons for writing the Life of St. Martin.
MOST men being vainly devoted to the pursuit of worldly glory, have,
as they imagined, acquired a memorial of their own names from this
source; viz. devoting their pens to the embellishment of the lives of
famous men. This course, although it did not secure for them a
lasting reputation, still has undoubtedly brought them some fulfilment
of the hope they cherished. It has done so, both by preserving their
own memory, though to no purpose, and because, through their having
presented to the world the examples of great men, no small emulation
has been excited in the bosoms of their readers. Yet, notwithstanding
these things, their labors have in no degree borne upon the blessed
and never-ending life to which we look forward. For what has a glory,
destined to perish with the world, profited those men themselves who
have written on mere secular matters? Or what benefit has posterity
derived from reading of Hector as a warrior, or Socrates as an
expounder of philosophy? There can be no profit in such things, since
it is not only folly to imitate the persons referred to, but absolute
madness not to assail them with the utmost severity. For, in truth,
those persons who estimate human life only by present actions, have
consigned their hopes to fables, and their souls to the tomb. In
fact, they gave themselves up to be perpetuated simply in the memory
of mortals, whereas it is the duty of man rather to seek after eternal
life than an eternal memorial and that, not by writing, or fighting,
or philosophizing, but by living a pious, holy, and religious life.
This erroneous conduct of mankind, being enshrined in literature, has
prevailed to such an extent that it has found many who have been
emulous either of the vain philosophy or the foolish excellence which
has been celebrated. For this reason, I think I will accomplish
something well worth the necessary pains, if I write the life of a
most holy man, which shall serve in future as an example to others; by
which, indeed, the readers shall be roused to the pursuit of true
knowledge, and heavenly warfare, and divine virtue. In so doing, we
have regard also to our own advantage, so that we may look for, not a
vain remembrance among men, but an eternal reward from God. For,
although we ourselves have not lived in such a manner that we can
serve for an example to others, nevertheless, we have made it our
endeavor that he should not remain unknown who was a man worthy of
imitation. I shall therefore set about writing the life of St.
Martin, and shall narrate both what he did previous to his episcopate,
and what he performed as a bishop. At the same time, I cannot hope to
set forth all that he was or did. Those excellences of which he alone
was conscious are completely unknown, because, as he did not seek for
honor from men, he desired, as much as he could accomplish it, that
his virtues should be concealed. And even of those which had become
known to us, we have omitted a great number, because we have judged it
enough if only the more striking and eminent should be recorded. At
the same time, I had in the interests of readers to see to it that, no
undue amount of instances being set before them should make them weary
of the subject. But I implore those who are to read what follows to
give full faith to the things narrated, and to believe that I have
written nothing of which I had not certain knowledge and evidence. I
should, in fact, have preferred to be silent rather than to narrate
things which are false.[2]
Military Service of St. Martin.
MARTIN, then, was born at Sabaria[3] in
Pannonia, but was brought up at Ticinum,[4] which is situated in Italy. His parents
were, according to the judgment of the world, of no mean rank, but
were heathens. His father was at first simply a soldier, but
afterwards a military tribune. He himself in his youth following
military pursuits was enrolled in the imperial guard, first under king
Constantine, and then under Julian Cæsar. This, however, was not
done of his own free will, for, almost from his earliest years, the
holy infancy of the illustrious boy aspired rather to the service of
God.[5] For, when he was of the age of
ten years, he betook himself, against the wish of his parents, to the
Church, and begged that he might become a catechumen. Soon
afterwards, becoming in a wonderful manner completely devoted to the
service of God, when he was twelve years old, he desired to enter on
the life of a hermit; and he would have followed up that desire with
the necessary vows, had not his as yet too youthful age prevented.
His mind, however, being always engaged on matters pertaining to the
monasteries or the Church, already meditated in his boyish years what
he afterwards, as a professed servant of Christ, fulfilled. But when
an edict was issued by the ruling powers[6] in the state, that the sons of veterans
should be enrolled for military service, and he, on the information
furnished by his father, (who looked with an evil eye on his blessed
actions) having been seized and put in chains, when he was fifteen
years old, was compelled to take the military oath, then showed
himself content with only one servant as his attendant. And even to
him, changing places as it were, he often acted as though, while
really master, he had been inferior; to such a degree that, for the
most part, he drew off his [servant's] boots and cleaned them with his
own hand; while they took their meals together, the real master,
however, generally acting the part of servant. During nearly three
years before his baptism, he was engaged in the profession of arms,
but he kept completely free from those vices in which that class of
men become too frequently involved. He showed exceeding kindness
towards his fellow-soldiers, and held them in wonderful affection;
while his patience and humility surpassed what seemed possible to
human nature. There is no need to praise the self-denial which he
displayed: it was so great that, even at that date, he was regarded
not so much as being a soldier as a monk. By all these qualities he
had so endeared himself to the whole body of his comrades, that they
esteemed him while they marvelously loved him. Although not yet made
a new creature[7] in Christ, he, by his
good works, acted the part of a candidate for baptism. This he did,
for instance, by aiding those who were in trouble, by furnishing
assistance to the wretched, by supporting the needy, by clothing the
naked, while he reserved nothing for himself from his military pay
except what was necessary for his daily sustenance. Even then, far
from being a senseless hearer of the Gospel, he so far complied with
its precepts as to take no thought about the morrow.
Christ appears to St. Martin.
ACCORDINGLY, at a certain period, when he had nothing except his arms
and his simple military dress, in the middle of winter, a winter which
had shown itself more severe than ordinary, so that the extreme cold
was proving fatal to many, he happened to meet at the gate of the city
of Amiens[8] a poor man destitute of
clothing. He was entreating those that passed by to have compassion
upon him, but all passed the wretched man without notice, when Martin,
that man full of God, recognized that a being to whom others showed no
pity, was, in that respect, left to him. Yet, what should he do? He
had nothing except the cloak in which he was clad, for he had already
parted with the rest of his garments for similar purposes. Taking,
therefore, his sword with which he was girt, he divided his cloak into
two equal parts, and gave one part to the poor man, while he again
clothed himself with the remainder. Upon this, some of the by-standers
laughed, because he was now an unsightly object, and stood out as but
partly dressed. Many, however, who were of sounder understanding,
groaned deeply because they themselves had done nothing similar. They
especially felt this, because, being possessed of more than Martin,
they could have clothed the poor man without reducing themselves to
nakedness. In the following night, when Martin had resigned himself
to sleep, he had a vision of Christ arrayed in that part of his cloak
with which he had clothed the poor man. He contemplated the Lord with
the greatest attention, and was told to own as his the robe which he
had given. Ere long, he heard Jesus saying with a clear voice to the
multitude of angels standing round -- "Martin, who is still but
a catechumen, clothed[9] me with this
robe." The Lord, truly mindful of his own words (who had said
when on earth -- "Inasmuch[10] as
ye have done these things to one of the least of these, ye have done
them unto me), declared that he himself had been clothed in that poor
man; and to confirm the testimony he bore to so good a deed, he
condescended to show him himself in that very dress which the poor man
had received. After this vision the sainted man was not puffed up
with human glory, but, acknowledging the goodness of God in what had
been done, and being now of the age of twenty years, he hastened to
receive baptism. He did not, however, all at once, retire from
military service, yielding to the entreaties of his tribune, whom he
admitted to be his familiar tent-companion.[11] For the tribune promised that, after
the period of his office had expired, he too would retire from the
world. Martin, kept back by the expectation of this event, continued,
although but in name, to act the part of a soldier, for nearly two
years after he had received baptism.
Martin retires from Military Service.
IN the meantime, as the barbarians were rushing within the two
divisions of Gaul, Julian Cæsar,[12]
bringing an army together at the city[13] of the Vaugiones, began to distribute
a donative to the soldiers. As was the custom in such a case, they
were called forward, one by one, until it came to the turn of Martin.
Then, indeed, judging it a suitable opportunity for seeking his
discharge--for he did not think it would be proper for him, if he were
not to continue in the service, to receive a donative--he said to
Cæsar, "Hitherto I have served you as a soldier: allow me now
to become a soldier to God: let the man who is to serve thee receive
thy donative: I am the soldier of Christ: it is not lawful for me to
fight." Then truly the tyrant stormed on hearing such words,
declaring that, from fear of the battle, which was to take place on
the morrow, and not from any religious feeling, Martin withdrew from
the service. But Martin, full of courage, yea all the more resolute
from the danger that had been set before him, exclaims, "If this
conduct of mine is ascribed to cowardice, and not to faith, I will
take my stand unarmed before the line of battle tomorrow, and in the
name of the Lord Jesus, protected by the sign of the cross, and not by
shield or helmet, I will safely penetrate the ranks of the
enemy." He is ordered, therefore, to be thrust back into
prison, determined on proving his words true by exposing himself
unarmed to the barbarians. But, on the following day, the enemy sent
ambassadors to treat about peace and surrendered both themselves and
all their possessions. In these circumstances who can doubt that this
victory was due to the saintly man? It was granted him that he should
not be sent unarmed to the fight. And although the good Lord could
have preserved his own soldier, even amid the swords and darts of the
enemy, yet that his blessed eyes might not be pained by witnessing the
death of others, he removed all necessity for fighting. For Christ
did not require to secure any other victory in behalf of his own
soldier, than that, the enemy being subdued without bloodshed, no one
should suffer death.
Martin converts a Robber to the Faith.
FROM that time quitting military service, Martin earnestly sought
after the society of Hilarius, bishop of the city Pictava,[14] whose faith in the things of God was
then regarded as of high renown, and in universal esteem. For some
time Martin made his abode with him. Now, this same Hilarius, having
instituted him in the office of the diaconate, endeavored still more
closely to attach him to himself, and to bind him by leading him to
take part in Divine service. But when he constantly refused, crying
out that he was unworthy, Hilarius, as being a man of deep
penetration, perceived that he could only be constrained in this way,
if he should lay that sort of office upon him, in discharging which
there should seem to be a kind of injury done him. He therefore
appointed him to be an exorcist. Martin did not refuse this
appointment, from the fear that he might seem to have looked down upon
it as somewhat humble. Not long after this, he was warned in a dream
that he should visit his native land, and more particularly his
parents, who were still involved in heathenism, with a regard for
their religious interests. He set forth in accordance with the
expressed wish of the holy Hilarius, and, after being adjured by him
with many prayers and tears, that he would in due time return.
According to report Martin entered on that journey in a melancholy
frame of mind, after calling the brethren to witness that many
sufferings lay before him. The result fully justified this
prediction. For, first of all, having followed some devious paths
among the Alps, he fell into the hands of robbers. And when one of
them lifted up his axe and poised it above Martin's head, another of
them met with his right hand the blow as it fell; nevertheless, having
had his hands bound behind his back, he was handed over to one of them
to be guarded and stripped. The robber, having led him to a private
place apart from the rest, began to enquire of him who he was. Upon
this, Martin replied that he was a Christian. The robber next asked
him whether he was afraid. Then indeed Martin most courageously
replied that he never before had felt so safe, because he knew that
the mercy of the Lord would be especially present with him in the
midst of trials. He added that he grieved rather for the man in whose
hands he was, because, by living a life of robbery, he was showing
himself unworthy of the mercy of Christ. And then entering on a
discourse concerning Evangelical truth, he preached the word of God to
the robber. Why should I delay stating the result? The robber
believed; and, after expressing his respect for Martin, he restored
him to the way, entreating him to pray the Lord for him. That same
robber was afterwards seen leading a religious life; so that, in fact,
the narrative I have given above is based upon an account furnished by
himself.
The Devil throws himself in the Way of Martin.
MARTIN, then, having gone on from thence, after he had passed Milan,
the devil met him in the way, having assumed the form of a man. The
devil first asked him to what place he was going. Martin having
answered him to the effect that he was minded to go whithersoever the
Lord called him, the devil said to him, "Wherever you go, or
whatever you attempt, the devil will resist you." Then Martin,
replying to him in the prophetical word, said, "The Lord is my
helper; I will not fear what man can do unto me."[15] Upon this, his enemy immediately
vanished out of his sight; and thus, as he had intended in his heart
and mind, he set free his mother from the errors of heathenism, though
his father continued to cleave to its evils. However, he saved many
by his example.
After this, when the Arian heresy had spread through the whole world,
and was especially powerful in Illyria, and when he, almost
single-handed, was fighting most strenuously against the treachery of
the priests, and had been subjected to many punishments (for he was
publicly scourged, and at last was compelled to leave the city), again
betaking himself to Italy, and having found the Church in the two
divisions of Gaul in a distracted condition through the departure also
of the holy Hilarius, whom the violence of the heretics had driven
into exile, he established a monastery for himself at Milan. There,
too, Auxentius, the originator and leader of the Arians, bitterly
persecuted him; and, after he had assailed him with many injuries,
violently expelled him from the city. Thinking, therefore, that it
was necessary to yield to circumstances, he withdrew to the island
Gallinaria,[16] with a certain
presbyter as his companion, a man of distinguished excellences. Here
he subsisted for some time on the roots of plants; and, while doing
so, he took for food hellebore, which is, as people say, a poisonous
kind of grass. But when he perceived the strength of the poison
increasing within him, and death now nearly at hand, he warded off the
imminent danger by means of prayer, and immediately all his pains were
put to flight. And not long after having discovered that, through
penitence on the part of the king, permission to return had been
granted to holy Hilarius, he made an effort to meet him at Rome, and,
with this view, set out for that city.
Martin restores a Catechumen to Life.
AS Hilarius had already gone away, so Martin followed in his
footsteps; and having been most joyously welcomed by him, he
established for himself a monastery not far from the town. At this
time a certain catechumen joined him, being desirous of becoming
instructed in the doctrines[17] and
habits of the most holy man. But, after the lapse only of a few days,
the catechumen, seized with a languor, began to suffer from a violent
fever. It so happened that Martin had then left home, and having
remained away three days, he found on his return that life had
departed from the catechumen; and so suddenly had death occurred, that
he had left this world without receiving baptism. The body being laid
out in public was being honored by the last sad offices on the part of
the mourning brethren, when Martin hurries up to them with tears and
lamentations. But then laying hold; as it were, of the Holy Spirit,
with the whole powers of his mind, he orders the others to quit the
cell in which the body was lying; and bolting the door, he stretches
himself at full length on the dead limbs of the departed brother.
Having given himself for some time to earnest prayer, and perceiving
by means of the Spirit of God that power was present,[18] he then rose up for a little, and
gazing on the countenance of the deceased, he waited without misgiving
for the result of his prayer and of the mercy of the Lord. And
scarcely had the space of two hours elapsed, when he saw the dead man
begin to move a little in all his members, and to tremble with his
eyes opened for the practice of sight. Then indeed, turning to the
Lord with a loud voice and giving thanks, he filled the cell with his
ejaculations. Hearing the noise, those who had been standing at the
door immediately rush inside. And truly a marvelous spectacle met
them, for they beheld the man alive whom they had formerly left dead.
Thus being restored to life, and having immediately obtained baptism,
he lived for many years afterwards; and he was the first who offered
himself to us both as a subject that had experienced the virtues[19] of Martin, and as a witness to their
existence. The same man was wont to relate that, when he left the
body, he was brought before the tribunal of the Judge, and being
assigned to gloomy regions and vulgar crowds, he received a severe[20] sentence. Then, however, he added,
it was suggested by two angels of the Judge that he was the man for
whom Martin was praying; and that, on this account, he was ordered to
be led back by the same angels, and given up to Martin, and restored
to his former life. From this time forward, the name of the sainted
man became illustrious, so that, as being reckoned holy by all, he was
also deemed powerful and truly apostolical.
Martin restores one that had been strangled.
NOT long after these events, while Martin was passing by the estate of
a certain man named Lupicinus, who was held in high esteem according
to the judgment of the world, he was received with shouting and the
lamentations of a wailing crowd. Having, in an anxious state of mind
gone up to that multitude, and enquired what such weeping meant, he
was told that one of the slaves of the family had put an end to his
life by hanging. Hearing this, Martin entered the cell in which the
body was lying, and, excluding all the multitude, he stretched himself
upon the body, and spent some little time in prayer. Ere long, the
deceased, with life beaming in his countenance, and with his drooping
eyes fixed on Martin's face, is aroused; and with a gentle effort
attempting to rise, he laid hold of the right hand of the saintly man,
and by this means stood upon his feet. In this manner, while the
whole multitude looked on, he walked along with Martin to the porch of
the house.
High Esteem in which Martin was held.
NEARLY about the same time, Martin was called upon to undertake the
episcopate of the church at Tours;[21]
but when he could not easily be drawn forth from his monastery, a
certain Ruricius, one of the citizens, pretending that his wife was
ill, and casting himself down at his knees, prevailed on him to go
forth. Multitudes of the citizens having previously been posted by
the road on which he traveled, he is thus under a kind of guard
escorted to the city. An incredible number of people not only from
that town, but also from the neighboring cities, had, in a wonderful
manner, assembled to give their votes.[22] There was but one wish among all,
there were the same prayers, and there was the same fixed opinion to
the effect that Martin was most worthy of the episcopate, and that the
church would be happy with such a priest. A few persons, however, and
among these some of the bishops, who had been summoned to appoint a
chief priest, were impiously offering resistance, asserting forsooth
that Martin's person was contemptible, that he was unworthy of the
episcopate, that he was a man despicable in countenance, that his
clothing was mean, and his hair disgusting. This madness of theirs
was ridiculed by the people of sounder judgment, inasmuch as such
objectors only proclaimed the illustrious character of the man, while
they sought to slander him. Nor truly was it allowed them to do
anything else, than what the people, following the Divine will,
desired[23] to be accomplished. Among
the bishops, however, who had been present, a certain one of the name
Defensor is said to have specially offered opposition; and on this
account it was observed that he was at the time severely censured in
the reading from the prophets. For when it so happened that the
reader, whose duty it was to read in public that day, being blocked
out by the people, failed to appear, the officials falling into
confusion, while they waited for him who never came, one of those
standing by, laying hold of the Psalter, seized upon the first verse
which presented itself to him. Now, the Psalm ran thus: "Out of
the mouth of babes and sucklings thou hast perfected praise because of
thine enemies, that thou mightest destroy the enemy and the
avenger."[24] On these words
being read, a shout was raised by the people, and the opposite party
were confounded. It was believed that this Psalm had been chosen by
Divine ordination, that Defensor[25]
might hear a testimony to his own work, because the praise of the Lord
was perfected out of the mouth of babes and sucklings in the case of
Martin, while the enemy was at the same time both pointed out and
destroyed.
Martin as Bishop of Tours.
AND now having entered on the episcopal office, it is beyond my power
fully to set forth how Martin distinguished himself in the discharge
of its duties. For he remained with the utmost constancy, the same as
he had been before. There was the same humility in his heart, and the
same homeliness in his garments. Full alike of dignity and courtesy,
he kept up the position of a bishop properly, yet in such a way as not
to lay aside the objects and virtues of a monk. Accordingly he made
use, for some time, of the cell connected with the church but
afterwards, when he felt it impossible to tolerate the disturbance
caused by the numbers of those visiting it, he established a monastery
for himself about two miles outside the city. This spot was so secret
and retired that he enjoyed in it the solitude of a hermit. For, on
one side, it was surrounded by a precipitous rock of a lofty mountain,
while the river Loire had shut in the rest of the plain by a bay
extending back for a little distance; and the place could be
approached only by one, and that a very narrow passage. Here, then,
he possessed a cell constructed of wood. Many also of the brethren
had, in the same manner, fashioned retreats for themselves, but most
of them had formed these out of the rock of the overhanging mountain,
hollowed into caves. There were altogether eighty disciples, who were
being disciplined after the example of the saintly master. No one
there had anything which was called his own; all things were possessed
in common. It was not allowed either to buy or to sell anything, as
is the custom among most monks. No art was practiced there, except
that of transcribers, and even this was assigned to the brethren of
younger years, while the elders spent their time in prayer. Rarely
did any one of them go beyond the cell, unless when they assembled at
the place of prayer. They all took their food together, after the
hour of fasting was past. No one used wine, except when illness
compelled them to do so. Most of them were clothed in garments of
camels' hair.[26] Any dress
approaching to softness[27] was there
deemed criminal, and this must be thought the more remarkable,
because many among them were such as are deemed of noble rank. These,
though far differently brought up, had forced themselves down to this
degree of humility and patient endurance, and we have seen numbers of
these afterwards made bishops. For what city or church would there be
that would not desire to have its priests from among those in the
monastery of Martin?
Martin demolishes an Altar consecrated to a
Robber.
BUT let me proceed to a description of other excellences which Martin
displayed as a bishop. There was, not far from the town, a place very
close to the monastery, which a false human opinion had consecrated,
on the supposition that some martyrs had been buried together there.
For it was also believed that an altar had been placed there by former
bishops. But Martin, not inclined to give a hasty belief to things
uncertain, often asked from those who were his elders, whether among
the presbyters or clerics, that the name of the martyr, or the time
when he suffered, should be made known to him. He did so, he said,
because he had great scruples on these points, inasmuch as no steady
tradition respecting them had come down from antiquity. Having,
therefore, for a time kept away from the place, by no means wishing to
lessen the religious veneration with which it was regarded, because he
was as yet uncertain, but, at the same time not lending his authority
to the opinion of the multitude, lest a mere superstition should
obtain a firmer footing, he one day went out to the place, taking a
few brethren with him as companions. There standing above the very
sepulchre, Martin prayed to the Lord that he would reveal, who the man
in question was, and what was his character or desert. Next turning
to the left-hand side, he sees standing very near a shade of a mean
and cruel appearance. Martin commands him to tell his name and
character. Upon this, he declares his name, and confesses his guilt.
He says that he had been a robber, and that he was beheaded on account
of his crimes; that he had been honored simply by an error of the
multitude; that he had nothing in common with the martyrs, since glory
was their portion, while punishment exacted its penalties from him.
Those who stood by heard, in a wonderful way, the voice of the
speaker, but they beheld no person. Then Martin made known what he
had seen, and ordered the altar which had been there to be removed,
and thus he delivered the people from the error of that
superstition.
Martin causes the Bearers of a Dead Body to
stop.
NOW, it came to pass some time after the above, that while Martin was
going a journey, he met the body of a certain heathen, which was being
carried to the tomb with superstitious funeral rites. Perceiving from
a distance the crowd that was approaching, and being ignorant as to
what was going on, he stood still for a little while. For there was a
distance of nearly half a mile between him and the crowd, so that it
was difficult to discover what the spectacle he beheld really was.
Nevertheless, because he saw it was a rustic gathering, and when the
linen clothes spread over the body were blown about by the action of
the wind, he believed that some profane rites of sacrifice were being
performed. This thought occurred to him, because it was the custom of
the Gallic rustics in their wretched folly to carry about through the
fields the images of demons veiled with a white covering. Lifting up,
therefore, the sign of the cross opposite to them, he commanded the
crowd not to move from the place in which they were, and to set down
the burden. Upon this, the miserable creatures might have been seen
at first to become stiff like rocks. Next, as they endeavored, with
every possible effort, to move forward, but were not able to take a
step farther, they began to whirl themselves about in the most
ridiculous fashion, until, not able any longer to sustain the weight,
they set down the dead body. Thunderstruck, and gazing in
bewilderment at each other as not knowing what had happened to them,
they remained sunk in silent thought. But when the saintly man
discovered that they were simply a band of peasants celebrating
funeral rites, and not sacrifices to the gods, again raising his hand,
he gave them the power of going away, and of lifting up the body.
Thus he both compelled them to stand when he pleased, and permitted
them to depart when he thought good.
Martin escapes from a Falling Pine-tree.
AGAIN, when in a certain village he had demolished a very ancient
temple, and had set about cutting down a pine-tree, which stood close
to the temple, the chief priest of that place, and a crowd of other
heathens began to oppose him. And these people, though, under the
influence of the Lord, they had been quiet while the temple was being
overthrown, could not patiently allow the tree to be cut down. Martin
carefully instructed them that there was nothing sacred in the trunk
of a tree, and urged them rather to honor God whom he himself served.
He added that there was a moral necessity why that tree should be cut
down, because it had been dedicated to a demon. Then one of them who
was bolder than the others says, "If you have any trust in thy
God, whom you say you worship, we ourselves will cut down this tree,
and be it your part to receive it when falling; for if, as you
declare, your Lord is with you, you will escape all injury."
Then Martin, courageously trusting in the Lord, promises that he would
do what had been asked. Upon this, all that crowd of heathen agreed
to the condition named; for they held the loss of their tree a small
matter, if only they got the enemy of their religion buried beneath
its fall. Accordingly, since that pine-tree was hanging over in one
direction, so that there was no doubt to what side it would fall on
being cut, Martin, having been bound, is, in accordance with the
decision of these pagans, placed in that spot where, as no one
doubted, the tree was about to fall. They began, therefore, to cut
down their own tree, with great glee and joyfulness, while there was
at some distance a great multitude of wondering spectators. And now
the pine-tree began to totter, and to threaten its[28] own ruin by falling. The monks at a
distance grew pale, and, terrified by the danger ever coming nearer,
had lost all hope and confidence, expecting only the death of Martin.
But he, trusting in the Lord, and waiting courageously, when now the
falling pine had uttered its expiring crash, while it was now falling,
while it was just rushing upon him, simply holding up his hand against
it, he put in its way the sign of salvation. Then, indeed, after the
manner of a spinning-top (one might have thought it driven[29] back), it swept round to the opposite
side, to such a degree that it almost crushed the rustics, who had
taken their places there in what was deemed a safe spot. Then truly, a
shout being raised to heaven, the heathen were amazed by the miracle,
while the monks wept for joy; and the name of Christ was in common
extolled by all. The well-known result was that on that day salvation
came to that region. For there was hardly one of that immense
multitude of heathens who did not express a desire for the imposition
of hands, and abandoning his impious errors, made a profession of
faith in the Lord Jesus. Certainly, before the times of Martin, very
few, nay, almost none, in those regions had received the name of
Christ; but through his virtues and example that name has prevailed to
such an extent, that now there is no place thereabouts which is not
filled either with very crowded churches or monasteries. For wherever
he destroyed heathen temples, there he used immediately to build
either churches or monasteries.
Martin destroys Heathen Temples and Altars.
NOR did he show less eminence, much about the same time, in other
transactions of a like kind. For, having in a certain village set
fire to a very ancient and celebrated temple, the circle of flames was
carried by the action of the wind upon a house which was very close
to, yea, connected with, the temple. When Martin perceived this, he
climbed by rapid ascent to the roof of the house, presenting himself
in front of the advancing flames. Then indeed might the fire have
been seen thrust back in a wonderful manner against the force of the
wind, so that there appeared a sort of conflict of the two elements
fighting together. Thus, by the influence of Martin, the fire only
acted in the place where it was ordered to do so. But in a village
which was named Leprosum, when he too wished to overthrow a temple
which had acquired great wealth through the superstitious ideas
entertained of its sanctity, a multitude of the heathen resisted him
to such a degree that he was driven back not without bodily injury.
He, therefore, withdrew to a place in the vicinity, and there for
three days, clothed in sackcloth[30]
and ashes fasting and praying the whole time, he besought the Lord,
that, as he had not been able to overthrow that temple by human
effort, Divine power might be exerted to destroy it. Then two angels,
with spears and shields after the manner of heavenly warriors,
suddenly presented themselves to him, saying that they were sent by
the Lord to put to flight the rustic multitude, and to furnish
protection to Martin, lest, while the temple was being destroyed, any
one should offer resistance. They told him therefore to return, and
complete the blessed work which he had begun. Accordingly Martin
returned to the village; and while the crowds of heathen looked on in
perfect quiet as he razed the pagan temple even to the foundations, he
also reduced all the altars and images to dust. At this sight the
rustics, when they perceived that they had been so astounded and
terrified by an intervention of the Divine will, that they might not
be found fighting against the bishop, almost all believed in the Lord
Jesus. They then began to cry out openly and to confess that the God
of Martin ought to be worshiped, and that the idols should be
despised, which were not able to help them.
Martin offers his Neck to an Assassin.
I SHALL also relate what took place in the village of the Ædui. When
Martin was there overthrowing a temple, a multitude of rustic heathen
rushed upon him in a frenzy of rage. And when one of them, bolder
than the rest, made an attack upon him with a drawn sword, Martin,
throwing back his cloak, offered his bare neck to the assassin. Nor
did the heathen delay to strike, but in the very act of lifting up his
right arm, he fell to the ground on his back, and being overwhelmed by
the fear of God, he entreated for pardon. Not unlike this was that
other event which happened to Martin, that when a certain man had
resolved to wound him with a knife as he was destroying some idols, at
the very moment of fetching the blow, the weapon was struck out of his
hands and disappeared. Very frequently, too, when the pagans were
addressing him to the effect that he would not overthrow their
temples, he so soothed and conciliated the minds of the heathen by his
holy discourse that, the light of truth having been revealed to them,
they themselves overthrew their own temples.
Cures effected by St. Martin.
MOREOVER, the gift[31] of accomplishing
cures was so largely possessed by Martin, that scarcely any sick
person came to him for assistance without being at once restored to
health. This will clearly appear from the following example. A
certain girl at Treves[32] was so
completely prostrated by a terrible paralysis that for a long time she
had been quite unable to make use of her body for any purpose, and
being, as it were, already dead, only the smallest breath of life
seemed still to remain in her. Her afflicted relatives were standing
by, expecting nothing but her death, when it was suddenly announced
that Martin had come to that city. When the father of the girl found
that such was the case, he ran to make a request in behalf of his all
but lifeless child. It happened that Martin had already entered the
church. There, while the people were looking on, and in the presence
of many other bishops, the old man, uttering a cry of grief, embraced
the saint's knees and said: "My daughter is dying of a miserable
kind of infirmity; and, what is more dreadful than death itself, she
is now alive only in the spirit, her flesh being already dead before
the time. I beseech thee to go to her, and give her thy blessing; for
I believe that through you she will be restored to health."
Martin, troubled by such an address, was bewildered, and shrank back,
saying that this was a matter not in his own hands; that the old man
was mistaken in the judgment he had formed; and that he was not worthy
to be the instrument through whom the Lord should make a display of
his power. The father, in tears, persevered in still more earnestly
pressing the case, and entreated Martin to visit the dying girl. At
last, constrained by the bishops standing by to go as requested, he
went down to the home of the girl. An immense crowd was waiting at
the doors, to see what the servant of the Lord would do. And first,
betaking himself to his familiar arms in affairs of that kind, he cast
himself down on the ground and prayed. Then gazing earnestly upon the
ailing girl, he requests that oil should be given him. After he had
received and blessed this, he poured the powerful sacred liquid into
the mouth of the girl, and immediately her voice returned to her.
Then gradually, through contact with him, her limbs began, one by one,
to recover life, till, at last, in the presence of the people, she
arose with firm steps.
Martin casts out Several Devils.
AT the same time the servant of one Tetradius, a man of proconsular
rank, having been laid hold of by a demon, was tormented with the most
miserable results. Martin, therefore, having been asked to lay his
hands on him, ordered the servant to be brought to him; but the evil
spirit could, in no way, be brought forth from the cell in which he
was: he showed himself so fearful, with ferocious teeth, to those who
attempted to draw near. Then Tetradius throws himself at the feet of
the saintly man, imploring that he himself would go down to the house
in which the possessed of the devil was kept. But Martin then
declared that he could not visit the house of an unconverted heathen.
For Tetradius, at that time, was still involved in the errors of
heathenism. He, therefore, pledges his word that if the demon were
driven out of the boy, he would become a Christian. Martin, then,
laying his hand upon the boy, cast the evil spirit out of him. On
seeing this, Tetradius believed in the Lord Jesus, and immediately
became a catechumen, while, not long after, he was baptized; and he
always regarded Martin with extraordinary affection, as having been
the author of his salvation.
About the same time, having entered the dwelling of a certain
householder in the same town, he stopped short at the very threshold,
and said, that he perceived a horrible demon in the courtyard of the
house. When Martin ordered it to depart, it laid hold of a certain
member of the family, who was staying in the inner part of the house;
and the poor wretch began at once to rage with his teeth, and to
lacerate whomsoever he met. The house was thrown into disorder; the
family was in confusion; and the people present took to flight. Martin
threw himself in the way of the frenzied creature, and first of all
commanded him to stand still. But when he continued to gnash with his
teeth, and, with gaping mouth, was threatening to bite, Martin
inserted his fingers into his mouth, and said, "If you possess
any power, devour these." But then, as if red-hot iron had
entered his jaws, drawing his teeth far away he took care not to touch
the fingers of the saintly man; and when he was compelled by
punishments and tortures, to flee out of the possessed body, while he
had no power of escaping by the mouth, he was cast out by means of a
defluxion of the belly, leaving disgusting traces behind him.
Martin performs Various Miracles.
IN the meanwhile, as a sudden report had troubled the city as to the
movement and inroad of the barbarians, Martin orders a possessed
person to be set before him, and commanded him to declare whether this
message was true or not. Then he confessed that there were sixteen
demons who had spread this report among the people, in order that by
the fear thus excited, Martin might have to flee from the city, but
that, in fact, nothing was less in the minds of the barbarians than to
make any inroad. When the unclean spirit thus acknowledged these
things in the midst of the church, the city was set free from the fear
and tumult which had at the time been felt.
At Paris, again, when Martin was entering the gate of the city, with
large crowds attending him, he gave a kiss to a leper, of miserable
appearance, while all shuddered at seeing him do so; and Martin
blessed him, with the result that he was instantly cleansed from all
his misery. On the following day, the man appearing in the church
with a healthy skin, gave thanks for the soundness of body which he
had recovered. This fact, too, ought not to be passed over in
silence, that threads from Martin's garment, or such as had been
plucked from the sackcloth which he wore, wrought frequent miracles
upon those who were sick. For, by either being tied round the fingers
or placed about the neck, they very often drove away diseases from the
afflicted.
A Letter of Martin effects a Cure, with Other
Miracles.
FURTHER, Arborius, an ex-prefect, and a man of a very holy and
faithful character, while his daughter was in agony from the burning
fever of a quartan ague, inserted in the bosom of the girl, at the
very paroxysm of the heat, a letter of Martin which happened to have
been brought to him, and immediately the fever was dispelled. This
event had such an influence upon Arborius, that he at once consecrated
the girl to God, and devoted her to perpetual virginity. Then,
proceeding to Martin, he presented the girl to him, as an obvious
living example of his power of working miracles, inasmuch as she had
been cured by him though absent; and he would not suffer her to be
consecrated by any other than Martin, through his placing upon her the
dress characteristic of virginity.
Paulinus, too, a man who was afterwards to furnish a striking example
of the age, having begun to suffer grievously in one of his eyes, and
when a pretty thick skin[33] having
grown over it had already covered up its pupil, Martin touched his eye
with a painter's brush, and, all pain being removed, thus restored it
to its former soundness. He himself also, when, by a certain
accident, he had fallen out of an upper room, and tumbling down a
broken, uneven stair, had received many wounds, as he lay in his cell
at the point of death, and was tortured with grievous sufferings, saw
in the night an angel appear to him, who washed his wounds, and
applied healing ointment to the bruised members of his body. As the
effect of this, he found himself on the morrow restored to soundness
of health, so that he was not thought to have suffered any harm. But
because it would be tedious to go through everything of this kind, let
these examples suffice, as a few out of a multitude; and let it be
enough that we do not in striking cases [of miraculous interposition]
detract from the truth, while, having so many to choose from, we avoid
exciting weariness in the reader.
How Martin acted towards the Emperor Maximus.
AND here to insert some smaller matters among things so great
(although such is the nature of our times in which all things have
fallen into decay and corruption, it is almost a pre-eminent virtue
for priestly firmness not to have yielded to royal flattery), when a
number of bishops from various parts had assembled to the Emperor
Maximus, a man of fierce character, and at that time elated with the
victory he had won in the civil wars, and when the disgraceful
flattery of all around the emperor was generally remarked, while the
priestly dignity had, with degenerate submissiveness, taken a second
place to the royal retinue, in Martin alone, apostolic authority
continued to assert itself. For even if he had to make suit to the
sovereign for some things, he commanded rather than entreated him; and
although often invited, he kept away from his entertainments, saying
that he could not take a place at the table of one who, out of two
emperors, had deprived one of his kingdom, and the other of his life.
At last, when Maximus maintained that he had not of his own accord
assumed the sovereignty, but that he had simply defended by arms the
necessary requirements[34] of the
empire, regard to which had been imposed upon him by the soldiers,
according to the Divine appointment, and that the favor of God did not
seem wanting to him who, by an event seemingly so incredible, had
secured the victory, adding to that the statement that none of his
adversaries had been slain except in the open field of battle, at
length, Martin, overcome either by his reasoning or his entreaties,
came to the royal banquet. The king was wonderfully pleased because
he had gained this point. Moreover, there were guests present who had
been invited as if to a festival; men of the highest and most
illustrious rank,--the prefect, who was also consul, named Evodius,
one of the most righteous men that ever lived; two courtiers possessed
of the greatest power, the brother and uncle of the king, while
between these two, the presbyter of Martin had taken his place; but he
himself occupied a seat which was set quite close to the king. About
the middle of the banquet, according to custom, one of the servants
presented a goblet to the king. He orders it rather to be given to
the very holy bishop, expecting and hoping that he should then receive
the cup from his right hand. But Martin, when he had drunk, handed the
goblet to his own presbyter, as thinking no one worthier to drink next
to himself, and holding that it would, not be right for him to prefer
either the king himself, or those who were next the king, to the
presbyter. And the emperor, as well as all those who were then
present, admired this conduct so much, that this very thing, by which
they had been undervalued, gave them pleasure. The report then ran
through the whole palace that Martin had done, at the king's dinner,
what no bishop had dared to do at the banquets of the lowest judges.
And Martin predicted to the same Maximus long before, that if he went
into Italy to which he then desired to go, waging war, against the
Emperor Valentinianus, it would come to pass that he should know he
would[35] indeed be victorious in the
first attack, but would perish a short time afterwards. And we have
seen that this did in fact take place. For, on his first arrival
Valentinianus had to betake himself to flight but recovering his
strength about a year afterwards, Maximus was taken and slain by him
within the walls of Aquileia.
Martin has to do both with Angels and Devils.
IT is also well known that angels were very often seen by him, so that
they spoke in turns with him in set speech. As to the devil, Martin
held him so visible and ever under the power of his eyes, that whether
he kept himself in his proper form, or changed himself into different
shapes of spiritual wickedness, he was perceived by Martin, under
whatever guise he appeared. The devil knew well that he could not
escape discovery, and therefore frequently heaped insults upon Martin,
being unable to beguile him by trickery. On one occasion the devil,
holding in his hand the bloody horn of an ox, rushed into Martin's
cell with great noise, and holding out to him his bloody right hand,
while at the same time he exulted in the crime he had committed, said:
"Where, O Martin, is thy power? I have just slain one of your
people." Then Martin assembled the brethren, and related to
them what the devil had disclosed, while he ordered them carefully to
search the several cells in order to discover who had been visited
with this calamity. They report that no one of the monks was missing,
but that one peasant, hired by them, had gone to the forest to bring
home wood in his wagon. Upon hearing this, Martin instructs some of
them to go and meet him. On their doing so, the man was found almost
dead at no great distance from the monastery. Nevertheless, although
just drawing his last breath, he made known to the brethren the cause
of his wound and death. He said that, while he was drawing tighter
the thongs which had got loose on the oxen yoked together, one of the
oxen, throwing his head free, had wounded him with his horn in the
groin. And not long after the man expired. You[36] see with what judgment of the Lord
this power was given to the devil. This was a marvelous feature in
Martin that not only on this occasion to which I have specially
referred, but on many occasions of the same kind, in fact as often as
such things occurred, he perceived them long beforehand, and[37] disclosed the things which had been
revealed to him to the brethren.
Martin preaches Repentance even to the Devil.
NOW, the devil, while he tried to impose upon the holy man by a
thousand injurious arts, often thrust himself upon him in a visible
form, but in very various shapes. For sometimes he presented himself
to his view changed into the person of Jupiter, often into that of
Mercury and Minerva. Often, too, were heard words of reproach, in
which the crowd of demons assailed Martin with scurrilous expressions.
But knowing that all were false and groundless, he was not affected by
the charges brought against him. Moreover, some of the brethren bore
witness that they had heard a demon reproaching Martin in abusive
terms, and asking why he had taken back, on their subsequent
repentance, certain of the brethren who had, some time previously,
lost their baptism by falling into various errors. The demon set
forth the crimes of each of them; but they added that Martin,
resisting the devil firmly, answered him, that by-past sins are
cleansed away by the leading of a better life, and that through the
mercy of God, those are to be absolved from their sins who have given
up their evil ways. The devil saying in opposition to this that such
guilty men as those referred to did not come within the pale of
pardon, and that no mercy was extended by the Lord to those who had
once fallen away, Martin is said to have cried out in words to the
following effect: "If thou, thyself, wretched being, wouldst but
desist from attacking mankind, and even, at this period, when the day
of judgment is at hand, wouldst only repent of your deeds, I, with a
true confidence in the Lord, would promise you the mercy of
Christ."[38] O what a holy
boldness with respect to the loving-kindness of the Lord, in which,
although he could not assert authority, he nevertheless showed the
feelings dwelling within him! And since our discourse has here sprung
up concerning the devil and his devices, it does not seem away from
the point, although the matter does not bear immediately upon Martin,
to relate what took place; both because the virtues of Martin do, to
some extent, appear in the transaction, and the incident, which was
worthy of a miracle, will properly be put on record, with the view of
furnishing a caution, should anything of a similar character
subsequently occur.
A Case of Diabolic Deception.
THERE was a certain man, Clarus by name, a most noble youth, who
afterwards became a presbyter, and who is now, through his happy
departure from this world, numbered among the saints. He, leaving all
others, betook himself to Martin, and in a short time became
distinguished for the most exalted faith, and for all sorts of
excellence. Now, it came to pass that, when he had erected an abode
for himself not far from the monastery of the bishop, and many
brethren were staying with him, a certain youth, Anatolius by name,
having, under the profession of a monk, falsely assumed every
appearance of humility and innocence, came to him, and lived for some
time on the common store along with the rest. Then, as time went on,
he began to affirm that angels were in the habit of talking with him.
As no one gave any credit to his words, he urged a number of the
brethren to believe by certain signs. At length he went to such a
length as to declare that angels passed between him and God; and now
he wished that he should be regarded as one of the prophets. Clarus,
however, could by no means be induced to believe. He then began to
threaten Clarus with the anger of God and present afflictions, because
he did not believe one of the saints. At the last, he is related to
have burst forth with the following declaration: "Behold, the
Lord will this night give me a white robe out of heaven, clothed in
which, I will dwell in the midst of you; and that will be to you a
sign that I am the Power of God, inasmuch as I have been presented
with the garment of God." Then truly the expectation of all was
highly raised by this profession. Accordingly, about the middle of
the night, it was seen, by the noise of people moving eagerly about,
that the whole monastery in the place was excited. It might be seen,
too, that the cell in which the young man referred to lived was
glittering with numerous lights; and the whisperings of those moving
about in it, as well as a kind of murmur of many. voices, could be
heard. Then, on silence being secured, the youth coming forth calls
one of the brethren, Sabatius by name, to himself, and shows him the
robe in which he had been clothed. He again, filled with amazement,
gathers the rest together, and Clarus himself also runs up; and a
light being obtained, they all carefully inspect the garment. Now, it
was of the utmost softness, of marvelous brightness, and of glittering
purple, and yet no one could discover what was its nature, or of what
sort of fleece it had been formed. However, when it was more minutely
examined by the eyes or fingers, it seemed nothing else than a
garment. In the meantime, Clarus urges upon the brethren to be
earnest in prayer, that the Lord would show them more clearly what it
really was. Accordingly, the rest of the night was spent in singing
hymns and psalms. But when day broke, Clarus wished to take the young
man by the hand, and bring him to Martin, being well aware that he
could not be deceived by any arts of the devil. Then, indeed, the
miserable man began to resist and refuse, and affirmed that he had
been forbidden to show himself to Martin. And when they compelled him
to go against his will, the garment vanished from among the hands of
those who were conducting him. Wherefore, who can doubt that this,
too, was an illustration of the power of Martin, so that the devil
could no longer dissemble or conceal his own deception, when it was to
be submitted to the eyes of Martin?
Martin is tempted by the Wiles of the Devil.
IT was found, again, that about the same time there was a young man in
Spain, who, having by many signs obtained for himself authority among
the people, was puffed up to such a pitch that he gave himself out as
being Elias. And when multitudes had too readily believed this, he
went on to say that he was actually Christ; and he succeeded so well
even in this delusion that a certain bishop named Rufus worshiped him
as being the Lord. For so doing, we have seen this bishop at a later
date deprived of his office. Many of the brethren have also informed
me that at the same time one arose in the East, who boasted that he
was John. We may infer from this, since false prophets of such a kind
have appeared, that the coming of Antichrist is at hand; for he is
already practicing in these persons the mystery of iniquity. And
truly I think this point should not be passed over, with what arts the
devil about this very time tempted Martin. For, on a certain day,
prayer[39] having been previously
offered, and the fiend himself being surrounded by a purple light, in
order that he might the more easily deceive people by the brilliance
of the splendor assumed, clothed also in a royal robe, and with a
crown of precious stones and gold encircling his head, his shoes too
being inlaid with gold, while he presented a tranquil countenance, and
a generally rejoicing aspect, so that no such thought as that he was
the devil might be entertained--he stood by the side of Martin as he
was praying in his cell. The saint being dazzled by his first
appearance, both preserved a long and deep silence. This was first
broken by the devil, who said: "Acknowledge, Martin, who it is
that you behold. I am Christ; and being just about to descend to
earth, I wished first to manifest myself to thee." When Martin
kept silence on hearing these words, and gave no answer whatever, the
devil dared to repeat his audacious declaration: "Martin, why do
you hesitate to believe, when you see? I am Christ." Then
Martin, the Spirit revealing the truth to him, that he might
understand it was the devil, and not God, replied as follows:
"The Lord Jesus did not predict that he would come clothed in
purple, and with a glittering crown upon his head. I will not believe
that Christ has come, unless he appears with that appearance and form in
which he suffered, and openly displaying the marks of his wounds upon
the cross." On hearing these words, the devil vanished like
smoke, and filled the cell with such a disgusting smell, that he left
unmistakable evidences of his real character. This event, as I have
just related, took place in the way which I have stated, and my
information regarding it was derived from the lips of Martin himself;
therefore let no one regard it as fabulous.[40]
Intercourse of Sulpitius with Martin.
FOR since I, having long heard accounts of his faith, life and
virtues, burned with a desire of knowing him, I undertook what was to
me a pleasant journey for the purpose of seeing him. At the same
time, because already my mind was inflamed with the desire of writing
his life, I obtained my information partly from himself, in so far as
I could venture to question him, and partly from those who had lived
with him, or well knew the facts of the case. And at this time it is
scarcely credible with what humility and with what kindness he
received me; while he cordially wished me joy, and rejoiced in the
Lord that he had been held in such high estimation by me that I had
undertaken a journey owing to my desire of seeing him. Unworthy me!
(in fact, I hardly dare acknowledge it), that he should have deigned
to admit me to fellowship with him! He went so far as in person to
present me with water to wash my hands, and at eventide he himself
washed my feet; nor had I sufficient courage to resist or oppose his
doing so. In fact, I felt so overcome by the authority he
unconsciously exerted, that I deemed it unlawful to do anything but
acquiesce in his arrangements. His conversation with me was all
directed to such points as the following: that the allurements of this
world and secular burdens were to be abandoned in order that we might
be free and unencumbered in following the Lord Jesus; and he pressed
upon me as an admirable example in present circumstances the conduct
of that distinguished man Paulinus, of whom I have made mention above.
Martin declared of him that, by parting with his great possessions and
following Christ, as he did, he showed himself almost the only one who
in these times had fully obeyed the precepts of the Gospel. He
insisted strongly that that was the man who should be made the object
of our imitation, adding that the present age was fortunate in
possessing such a model of faith and virtue. For Paulinus, being rich
and having many possessions, by selling them all and giving them to
the poor according to the expressed will of the Lord, had, he said,
made possible by actual proof what appeared impossible of
accomplishment. What power and dignity there were in Martin's words
and conversation! How active he was, how practical, and how prompt
and ready in solving questions connected with Scripture! And because
I know that many are incredulous on this point,--for indeed I have met
with persons who did not believe me when I related such things,--I
call to witness Jesus, and our common hope as Christians, that I never
heard from any other lips than those of Martin such exhibitions of
knowledge and genius, or such specimens of good and pure speech. But
yet, how insignificant is all such praise when compared with the
virtues which he possessed! Still, it is remarkable that in a man who
had no claim to be called learned, even this attribute [of high
intelligence] was not wanting.
Words cannot describe the Excellences of
Martin.
BUT now my book must be brought to an end, and my discourse
finished. This is not because all that was worthy of being said
concerning Martin is now exhausted, but because I, just as sluggish
poets grow less careful towards the end of their work, give over,
being baffled by the immensity of the matter. For, although his
outward deeds could in some sort of way be set forth in words, no
language, I truly own, can ever be capable of describing his inner
life and daily conduct, and his mind always bent upon the things of
heaven. No one can adequately make known his perseverance and self-
mastery in abstinence and fastings, or his power in watchings and
prayers, along with the nights, as well as days, which were spent by
him, while not a moment was separated from the service of God, either
for indulging in ease, or engaging in business. But, in fact, he did
not indulge either in food or sleep, except in so far as the
necessities of nature required. I freely confess that, if, as the
saying is, Homer himself were to ascend from the shades below, he
could not do justice to this subject in words; to such an extent did
all excellences surpass in Martin the possibility of being embodied in
language. Never did a single hour or moment pass in which he was not
either actually engaged in prayer; or, if it happened that he was
occupied with something else, still he never let his mind loose from
prayer. In truth, just as it is the custom of blacksmiths, in the
midst of their work to beat their own anvil as a sort of relief to the
laborer, so Martin even when he appeared to be doing something else,
was still engaged in prayer. O truly blessed man in whom there was no
guile--judging no man, condemning no man, returning evil for evil to
no man! He displayed indeed such marvelous patience in the endurance
of injuries, that even when he was chief[41] priest, he allowed himself to be
wronged by the lowest clerics with impunity; nor did he either remove
them from the office on account of such conduct, or, as far as in him
lay, repel them from a place in his affection.
Wonderful Piety of Martin.
NO one ever saw him enraged, or excited, or lamenting, or laughing; he
was always one and the same: displaying a kind of heavenly happiness
in his countenance, he seemed to have passed the ordinary limits of
human nature. Never was there any word on his lips but Christ, and
never was there a feeling in his heart except piety, peace, and tender
mercy. Frequently, too, he used to weep for the sins of those who
showed themselves his revilers--those who, as he led his retired and
tranquil life, slandered him with poisoned tongue and a viper's mouth.
And truly we have had experience of some who were envious of his
virtues and his life--who really hated in him what they did not see in
themselves, and what they had not power to imitate. And--O wickedness
worthy of deepest grief and groans!--some of his calumniators,
although very few, some of his maligners, I say, were reported to be
no others than bishops! Here, however, it is not necessary to name any
one, although a good many of these people are still venting[42] their spleen against myself. I shall
deem it sufficient that, if any one of them reads this account, and
perceives that he is himself pointed at, he may have the grace to
blush. But if, on the other hand, he shows anger, he will, by that
very fact, own that he is among those spoken of, though all the time
perhaps I have been thinking of some other person. I shall, however,
by no means feel ashamed if any people of that sort include myself in
their hatred along with such a man as Martin. I am quite persuaded of
this, that the present little work will give pleasure to all truly
good men. And I shall only say further that, if any one read this
narrative in an unbelieving spirit, he himself will fall into sin. I
am conscious to myself that I have been induced by belief in the
facts, and by the love of Christ, to write these things; and that, in
doing so, I have set forth what is well known, and recorded what is
true; and, as I trust, that man will have a reward prepared by God,
not who shall read these things but who shall believe them.[43]
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