Sulpicius Severus: Vita Sancti Martini

(1) Severus Desiderio fratri carissimo. Ego quidem, frater unanimis, libellum quem de vita sancti Martini scripseram, scheda sua premere et intra domesticos parietes cohibere decreveram, quia, ut sum natura infirmissimus, iudicia humana vitabam, ne, quod fore arbitror, sermo incultior legentibus displiceret omniumque reprehensionis dignissimus iudicarer, qui materiem disertis merito scriptoribus reservandam impudens occupassem: sed petenti tibi saepius negare non potui. quid enim esset, quod non amori tuo vel cum detrimento mei pudoris impenderem?

(1) Severus to Desiderius, most dear brother. I indeed, a brother of one mind, had resolved to suppress the little book which I had written concerning the life of Saint Martin, to press it under its wrapper and to confine it within domestic walls, because, as I am by nature most infirm, I avoided human judgments, lest, as I think would be, my uncultivated speech displease readers and I be judged most worthy of everyone’s reproach, who, shameless, had rashly seized material that ought rightly to be reserved for eloquent writers: but I could not often deny you when you asked. For what would there be that I would not expend for your love, even to the detriment of my modesty?

(2) verumtamen ea tibi fiducia libellum edidi, qua nulli a te prodendum reor, quia id spopondisti. sed vereor, ne tu, ei ianua sis futurus, et emissus semel revocari non queat. (3) quod si acciderit et ab aliquibus, eum legi videris, bona venia id a lectoribus postulabis, ut res potius quam verba perpendant et aequo animo ferant, si is aures eorum vitiosus forsitan sermo perculerit, quia regnum Dei non in eloquentia, sed in fide constat.

(2) nevertheless I have issued this little book to you with that confidence by which I think it ought to be delivered to no one else, because you pledged it. but I fear lest you become a door to it, and once sent forth it cannot be recalled. (3) yet if it should happen that by some you are seen to have read it, you will beg pardon of readers for that, so that they weigh the matter rather than the words and bear it with an even mind, if that faulty speech perhaps strikes their ears, for the kingdom of God stands not in eloquence but in faith.

(4) meminerint etiam, salutem saeculo non ab oratoribus, cum utique, si utile fuisset, id quoque Dominus praestare potuisset, sed a piscatoribus praedicatam esse. (5) ego enim, cum primum animum ad scribendum appuli, quia nefas putarem tanti viri latere virtutes, apud me ipse decidi, ut soloecismis non erubescerem: quia nec magnam istarum umquam rerum scientiam contigissem, et si quid ex his studiis olim fortasse libassem; totum id desuetudine tanti temporis perdidissem. (6) sed tamen ne nos maneat tam molesta defensio, suppresso, si tibi videtur, nomine libellus edatur.

(4) let them also remember that salvation for the world was not from orators, although, certainly, if it had been useful the Lord could also have granted that, but was preached by fishermen. (5) for when I first set my mind to writing, because I considered it nefas that the virtues of so great a man should lie hidden, I resolved in myself to fall so low that I would not blush at solecisms: for I had never attained a great knowledge of those matters, and if ever I had once perhaps been wont to labour in such studies long ago, I had lost all that by the disuse of so great a time. (6) yet, lest so vexing a defence remain with us, let the little book be issued with the name suppressed, if it seems good to you.

quod ut fieri valeat, titulum frontis erade, ut muta sit pagina et, quod sufficit, loquatur materiam, non loquatur auctorem.

in order that this may be done, erase the title from the front, so that the page be mute and, which suffices, let the matter speak, let the author not speak.

1 (1) Plerique mortales studio et gloriae saeculari inaniter dediti exinde perennem, ut putabant, memoriam nominis sui quaesierunt, si vitas clarorum virorum stilo illustrassent. (2) quae res utique non perennem quidem, sed aliquantulum tamen conceptae spei fructum afferebat, quia et suam memoriam, licet incassum, propagabant, et propositis magnorum virorum exemplis non is parva aemulatio legentibus excitabatur. sed tamen nihil ad beatam illam aeternamque vitam haec eorum cura pertinuit.

1 (1) Most mortals, vainly given over to zeal and secular gloria, thence sought an everlasting, as they thought, memoria of their name, if with the stylus they had illuminated the lives of famous men. (2) This thing indeed brought not a truly everlasting, but yet some little fruit of conceived hope, for they propagated their own memoria, albeit in vain, and a not small aemulatio was stirred in readers by the presented examples of great men. sed tamen nihil ad beatam illam aeternamque vitam haec eorum cura pertinuit.

(3) quid enim aut ipsis occasura cum saeculo scriptorum suorum gloria profuit? aut quid posteritas emolumenti tulit legendo Hectorem pugnantem aut Socraten philosophantem? cum eos non solum imitari stultitia sit, sed non acerrime etiam impugnare dementia: quippe qui humanam vitam praesentibus tantum actibus aestimantes spes suas fabulis, animas sepulcris dederint: (4) siquidem ad solam hominum memoriam se perpetuandos crediderunt, cum hominis officium sit, perennem potius vitam quam perennem memoriam quaerere, non scribendo aut pugnando vel philosophando, sed pie sancte religioseque vivendo.

(3) For what profit, then, was the glory of their writings to the authors themselves, who were about to perish with the age? Or what gain did posterity receive by reading of Hector fighting or of Socrates philosophizing? Since it is not only folly to imitate them, but even madness to attack them most fiercely: for those who, estimating human life by present acts alone, gave their hopes to fables, have yielded their souls to the tombs. (4) For they believed themselves to be perpetuated to the mere memory of men, when the office of man is to seek a perennial life rather than a perennial memory—not by writing, or fighting, or philosophizing, but by living piously, holily, and religiously.

(5) qui quidem error humanus litteris traditus in tantum valuit, ut multos plane aemulos vel inanis philosophiae vel stultae illius virtutis invenerit. (6) unde facturus mihi operae pretium videor, si vitam sanctissimi viri, exemplo aliis mox futuram, perscripsero: quo utique ad veram sapientiam et caelestem militiam divinamque virtutem legentes incitabuntur. in quo ita nostri quoque rationem commodi ducimus, ut non inanem ab hominibus memoriam, sed aeternum a Deo praemium exspectemus, quia etsi ipsi non ita viximus, ut exemplo aliis esse possimus, dedimus tamen operam, ne is lateret qui esset imitandus.

(5) This human error, committed to letters, prevailed so far that it produced many plain emulators either of vain philosophy or of that foolish virtue. (6) Whence I seem to make my labour worthy if I shall set down the life of a most holy man, soon to be an example to others: by which, certainly, readers will be stirred to true wisdom, to heavenly militia, and to divine virtue. In this we also guide our plan of advantage so, that we expect not an empty memorial from men, but an eternal reward from God; for although we ourselves did not live so as to be able to serve as an example to others, yet we have taken pains that he who was to be imitated should not lie hidden.

(7) igitur sancti Martini vitam scribere exordiar, ut se vel ante episcopatum vel in episcopatu gesserit, quamvis nequaquam ad omnia illius potuerim pervenire: adeo ea, in quibus ipse tantum sibi conscius fuit, nesciuntur, quia laudem ab hominibus non requirens, quantum in ipso fuit, omnes virtutes suas latere voluisset. (8) quamquam etiam ex his, quas comperta nobis erant, plura omisimus, quia sufficere credidimus, si tantum excellentia notarentur: simul et legentibus consulendum fuit, ne quod his pareret copia congesta fastidium. (9) obsecro autem eos qui lecturi sunt, ut fidem dictis adhibeant, neque me quicquam nisi compertum et probatum scripsisse arbitrentur: alioquin tacere quam falsa dicere maluissem.

(7) therefore I will begin to write the life of Saint Martin, whether he bore himself before the episcopate or in the episcopate, although by no means could I reach all of his acts: so much are those things unknown in which he alone was conscious, for, not seeking praise from men, as far as lay in him he wished all his virtues to remain hidden. (8) and yet from those things which were made known to us we omitted many, because we believed it sufficient that only the excellences be recorded: at the same time readers must be considered, lest an abundance heaped together from these give rise to weariness. (9) moreover I beseech those who will read, that they lend credence to my words, and not judge that I have written anything except what I found out and proved; otherwise I would have preferred to be silent than to speak falsehoods.

2 (1) Igitur Martinus Sabaria Pannoniarum oppido oriundus fuit, sed intra Italiam Ticini altus est, parentibus secundum saeculi dignitatem non infimis, gentilibus tamen. (2) pater eius miles primum, post tribunus militum fuit. ipse armatam militiam in adulescentia secutus inter scolares alas sub rege Constantio, deinde sub Iuliano Caesare militavit: non tamen sponte, quia a primis fere annis divinam potius servitutem sacra illustris pueri spiravit infantia.

2 (1) Therefore Martinus was sprung from the town Sabaria of the Pannonias, but was reared within Italy on the Ticino, his parents not of the lowest rank according to the dignity of the age, yet gentilical. (2) his father was first a soldier, afterwards a tribune of the soldiers. He himself, following the armed soldiery in his youth, served among the scholares of the alae under King Constantius, then under Julian Caesar: not, however, of his own will, for from almost the first years the infancy of the illustrious boy breathed rather a sacred devotion to divine service.

(3) nam cum esset annorum decem, invitis parentibus ad ecclesiam confugit seque catechumenum fieri postulavit. (4) mox mirum in modum totus in Dei opere conversus, cum esset annorum duodecim, eremum concupivit, fecissetque votis satis, si aetatis infirmitas non obstitisset. animus tamen aut circa monasteria aut circa ecclesiam semper intentus meditabatur adhuc in aetate puerili, quod postea devotus implevit.

(3) for when he was ten years old, against his parents’ will he fled to the church and asked to be made a catechumen. (4) soon, in a wondrous manner wholly turned to the work of God, when he was twelve he longed for the eremitic life, and would have fulfilled his vows sufficiently, if the weakness of his age had not stood in the way. yet his spirit, ever intent either about monasteries or about the church, pondered even in boyish years that which he afterward devoutly accomplished.

(5) sed cum edictum esset a regibus, ut veteranorum filii ad militiam scriberentur, prodente patre, qui felicibus eius actibus invidebat, cum esset annorum quindecim, captus et catenatus sacramentis militaribus implicatus est, uno tantum servo comite contentus, cui tamen versa vice dominus serviebat, adeo ut plerumque ei et calciamenta ipse detraheret et ipse detergeret, cibum una caperent, hic tamen saepius ministraret. (6) triennium fere ante baptismum in armis fuit, integer tamen ab iis vitiis, quibus illud hominum genus implicari solet. (7) multa illius circa commilitones benignitas, mira caritas, patientia vero atque humilitas ultra humanum modum.

(5) but when an edict had gone out from the kings that the sons of veterans should be enrolled for military service, betrayed by his father, who envied his prosperous deeds, when he was fifteen years old he was seized and chained and entangled in the military oaths, content with only one slave as companion, to whom, however, the master in turn served, so that he himself would commonly both undress and clean his footwear for him, they would take food together, yet this man more often waited upon him. (6) he was in arms for almost three years before baptism, yet whole and untouched by those vices with which that class of men is wont to be entangled. (7) much of his was kindness toward his comrades, wondrous charity, and indeed patience and humility beyond human measure.

nam frugalitatem in eo laudari non est necesse, qua ita usus est, ut iam illo tempore non miles, sed monachus putaretur. pro quibus rebus ita sibi omnes commilitones devinxerat, ut eum miro affectu venerarentur. (8) necdum tamen regeneratus in Christo agebat quendam bonis operibus baptismi candidatum assistere scilicet laborantibus, opem ferre miseris, alere egentes, vestire nudos, nihil sibi ex militiae stipendiis praeter cotidianum victum reservare: iam tum evangelii non surdus auditor de crastino non cogitabat.

for his frugality needs no praise — by which he so used himself that even at that time he was thought not a soldier but a monk. For these things he had so bound all his comilitones to himself that they revered him with a wondrous affection. (8) yet not yet regenerated in Christ, he was wont to perform certain good works: to assist, as a candidate for baptism, those who labored, to bring aid to the miserable, to feed the needy, to clothe the naked, to reserve nothing from the pay of the military for himself except daily sustenance; even then, not a deaf auditor of the gospel, he did not think of the morrow.

3 (1) Quodam itaque tempore, cum iam nihil praeter arma et simplicem militiae vestem haberet, media hieme, quae solito asperior inhorruerat, adeo ut plerosque vis algoris exstingueret, obvium habet in porta Ambianensium civitatis pauperem nudum: qui cum praetereuntes ut sui misererentur oraret omnesque miserum praeterirent, intellegit vir Deo plenus sibi illum, aliis misericordiam non praestantibus, reservari. (2) quid tamen ageret? nihil praeter chlamydem, qua indutus erat, habebat: iam enim reliqua in opus simile consumpserat.

3 (1) At a certain time, when he now had nothing besides his arms and the simple dress of a soldier, in the midst of winter — which had grown harsher than usual, so that the force of the cold put many to death — he met at the gate of the city of Amiens a poor, naked man: who, when he begged those passing by to have pity on him and all passed the wretched man by, he perceived that, full of God, he himself was reserved for him, others not showing mercy. (2) What, however, was he to do? He had nothing except the cloak with which he was clothed: for already he had spent the rest on a like work.

arrepto itaque ferro, quo accinctus erat, mediam dividit partemque eius pauperi tribuit, reliqua rursus induitur. interea de circumstantibus ridere nonnulli, quia deformis esse truncatus habitu videretur: multi tamen, quibus erat mens sanior, altius gemere, quod nihil simile fecissent, cum utique plus habentes vestire pauperem sine sui nuditate potuissent. (3) nocte igitur insecuta, cum se sopori dedisset, vidit Christum chlamydis suae, qua pauperem texerat, parte vestitum.

Having therefore seized the iron with which he was girded, he cut it in the middle and gave a part of it to the pauper, and put on the remainder again. Meanwhile some of those standing round laughed, because he seemed disfigured, truncated in his habit: many however, whose mind was saner, groaned more deeply that they had done nothing like it, since certainly those having more could have clothed the poor without their own nudity. (3) On the following night, when he had given himself to sleep, he saw Christ clothed in the part of his cloak with which he had covered the pauper.

intueri diligentissime Dominum vestemque, quam dederat, iubetur agnoscere. mox ad angelorum circumstantium multitudinem audit Iesum clara voce dicentem: Martinus adhuc catechumenus hic me veste contexit. (4) vere memor Dominus dictorum suorum, qui ante praedixerat: quamdiu fecistis uni ex minimis istis, mihi fecistis, se in paupere professus est fuisse vestitum: et ad confirmandum tam boni operis testimonium in eodem se habitu, quem pauper acceperat, est dignatus ostendere.

He is bidden to behold most diligently the Lord and to recognize the garment which he had given. Soon he hears Jesus, to the multitude of angels standing round, saying in a clear voice: Martinus, while still a catechumen, clothed me with this garment. (4) Truly mindful, the Lord of his own sayings, which he had foretold before—“as long as you did it to one of these least, you did it to me”—professed that he had been clothed in the poor man; and, to confirm the testimony of so good a work, deigned to show himself in the same habit which the poor man had received.

(5) quo viso vir beatissimus non in gloriam est elatus humanam, sed bonitatem Dei in suo opere cognoscens, cum esset annorum duodeviginti, ad baptismum convolavit. nec tamen statim militiae renuntiavit, tribuni sui precibus evictus, cui contubernium familiare praestabat: etenim transacto tribunatus sui tempore renuntiaturum se saeculo pollicebatur. qua Martinus exspectatione suspensus per biennium fere posteaquam est baptismum consecutus, solo licet nomine, militavit.

(5) when this was seen the most blessed man was not exalted into human glory, but, recognizing the goodness of God in his deed, he, being eighteen years old, hastened to baptism. Nor, however, did he immediately renounce the military life, being won over by the prayers of his tribune, to whom he rendered familiar contubernium: for, the term of his tribunate having passed, he promised that he would renounce the world. Wherefore Martin, suspended in expectation, for almost two years after he had received baptism served in the army, albeit only in name.

4 (1) Interea irruentibus intra Gallias barbaris Iulianus Caesar coacto in unum exercitu apud Vangionum civitatem donativum coepit erogare militibus, et, ut est consuetudinis, singuli citabantur, donec ad Martinum ventum est. (2) tum vero oportunum tempus existimans, quo peteret missionem - neque enim integrum sibi fore arbitrabatur, si donativum non militaturus acciperet -, hactenus, inquit ad Caesarem, militavi tibi: (3) patere ut nunc militem Deo: donativum tuum pugnaturus accipiat, Christi ego miles sum: pugnare mihi non licet. (4) tum vero adversus hanc vocem tyrannus infremuit dicens, eum metu pugnae, quas postero die erat futura, non religionis gratia detractare militiam.

4 (1) Meanwhile, with the barbarians breaking into Gaul, Julian Caesar, his army gathered together at the city of the Vangiones, began to distribute the donative to the soldiers, and, as is the custom, individuals were summoned in turn, until they came to Martin. (2) Then, judging the time opportune in which to seek a discharge — for he did not suppose it would be proper for him to be whole, if he received the donative without intending to serve — he said to the Caesar, hitherto I have served you as a soldier: allow that I now be a soldier to God: let your donative be received by one who will fight, I am a soldier of Christ: it is not lawful for me to fight. (3) Then against this speech the tyrant roared, saying that he deprived him of military service from fear of the battle, which was to occur the next day, not for the sake of religion.

(5) at Martinus intrepidus, immo illato sibi terrore constantior, si hoc, inquit, ignaviae adscribitur, non fidei, crastina die ante aciem inermis adstabo et in nomine Domini Iesu, signo crucis, non clipeo protectus aut galea, hostium cuneos penetrabo securus. (6) retrudi ergo in custodiam iubetur, facturus fidem dictis, ut inermis barbaris obiceretur. (7) postero die hostes legatos de pace miserunt, sua omnia seque dedentes.

(5) But Martin, intrepid, indeed made the more steadfast by the terror brought upon him, said, If this is to be ascribed to cowardice and not to faith, tomorrow I will stand before the line unarmed, and in the name of the Lord Jesus, by the sign of the cross, not protected by shield or helmet, I will penetrate the enemies’ wedges, secure. (6) Therefore he is ordered to be thrust back into custody, being about to make his words true, so that unarmed he might be exposed to the barbarians. (7) On the next day the enemies sent legates about peace, surrendering all their possessions and themselves.

unde quis dubitet hanc vere beati viri fuisse victoriam, cui praestitum sit, ne inermis ad proelium mitteretur. (8) et quamvis pius Dominus servare militem suum licet inter hostium gladios et tela potuisset, tamen ne vel aliorum mortibus sancti violarentur obtutus, exemit pugnae necessitatem. (9) neque enim aliam pro milite suo Christus debuit praestare victoriam, quam ut subactis sine sanguine hostibus nemo moreretur.

whence who would doubt that this truly was the victory of a blessed man, to whom it was granted that he should not be sent unarmed to the battle. (8) and although the pious Lord could have preserved his soldier amid the enemies’ swords and spears, yet, lest even by the deaths of others the saint’s sight be profaned, he removed the necessity of fighting. (9) for Christ ought not to grant any other victory for his soldier than that, with the enemies subdued without blood, no one should die.

5 (1) Exinde relicta militia sanctum Hilarium Pictavae episcopum civitatis, cuius tunc in Dei rebus spectata et cognita fides habebatur, expetiit et aliquamdiu apud eum commoratus est. (2) temptavit autem idem Hilarius imposito diaconatus officio sibi eum artius implicare et ministerio vincire divino. sed cum saepissime restitisset, indignum se esse vociferans, intellexit vir altioris ingenii, uno eum modo posse constringi, si id ei officii imponeret, in quo quidam locus iniuriae videretur: itaque exorcistam eum esse praecepit.

5 (1) Thence, having left the army, he sought out the holy Hilarius, bishop of the city of Pictavium, whose faith was then esteemed and known in the things of God, and remained with him for some time. (2) Now the same Hilarius tried to entangle him more closely to himself by imposing the office of the diaconate and to bind him with the divine ministry. But since he very often refused, crying that it was unworthy of him, the man of loftier genius perceived that he could be constrained in one way, if he should impose upon him that office in which some place of dishonor might seem to lie: and therefore he ordered that he be made an exorcist.

quam ille ordinationem, ne despexisse tamquam humiliorem videretur, non repudiavit. (3) nec multo post admonitus per soporem, ut patriam parentesque, quos adhuc gentilitas detinebat, religiosa sollicitudine visitaret, ex voluntate sancti Hilari profectus est, multis ab eo obstrictus precibus et lacrimis ut rediret. maestus, ut ferunt, peregrinationem illam ingressus est, contestatus fratribus, multa se adversa passurum: quod postea probavit eventus.

which he did not reject, lest he seem to have scorned an ordination as inferior. (3) Not long after, being admonished in a dream to visit his homeland and his parents, whom paganism still held, with religious solicitude, he set out at the will of Saint Hilary, constrained by many prayers and tears from him to return. Sorrowful, as they say, he undertook that pilgrimage, having entreated the brothers that he would suffer many adversities — which the subsequent outcome proved.

(4) ac primum inter Alpes devia secutus incidit in latrones. cumque unus securi elevata in caput eius librasset ictum, ferientis dexteram sustinuit alter: vinctis tamen post tergum manibus uni asservandus et spoliandus traditur. qui cum eum ad remotiora duxisset, percontari ab eo coepit, quisnam esset.

(4) and first, having taken a by-way through the Alps, he fell in with robbers. And when one, axe uplifted, had poised a blow at his head, another restrained the right hand of the striker; yet, his hands bound behind his back, he was handed over to one to be kept and plundered. When that man had led him to more remote places, he began to question him who he was.

(5) respondit Christianum se esse. quaerebat etiam ab eo an timeret. tum vero constantissime profitetur, numquam se tam fuisse securum, quia sciret misericordiam Domini maxime in temptationibus adfuturam: se magis illi dolere, qui Christi misericordia utpote latrocinia exercens esset indignus.

(5) he answered that he was a Christian. He was even asked by him whether he was afraid. Then indeed he most steadfastly professed that he had never been so secure, because he knew that the mercy of the Lord would be present most of all in temptations: that he grieved rather more for that man who, by Christ’s mercy, exercising robberies, was unworthy.

(6) ingressusque evangelicam disputationem verbum Dei latroni praedicabat. quid longius morer? latro credidit prosecutusque Martinum viae reddidit, orans ut pro se Dominum precaretur.

(6) and having entered into an evangelical disputation he was preaching the word of God to the robber. Why delay longer? the robber believed, and having accompanied Martin he restored him to the road, praying that the Lord be entreated on his behalf.

idemque postea religiosam agens vitam visus est, adeo ut haec, quae supra rettulimus, ex ipso audita dicantur.

and he was afterward seen living a religious life, so much so that these things, which we have related above, are said to have been heard from him himself.

6 (1) Igitur Martinus inde progressus cum Mediolanum praeterisset, diabolus in itinere, humana specie assumpta, se ei obvium tulit, quo tenderet quaerens. cumque id a Martino responsi accepisset, se quo Dominus vocaret intendere, ait ad eum: (2) quocumque ieris vel quaecumque temptaveris, diabolus tibi adversabitur. tunc ei prophetica voce respondens, Dominus mihi, inquit, adiutor est: non timebo, quid faciat mihi homo.

6 (1) Therefore Martinus, proceeding thence and having passed Milan, the devil on the road, having assumed a human guise, advanced to meet him, seeking whither he tended. And when he had received that answer from Martinus, that he intended to go where the Lord called, he said to him: (2) whithersoever you shall go or whatsoever you shall attempt, the devil will be opposed to you. Then, answering him with a prophetic voice, Martinus said, The Lord is my helper: I will not fear what man may do to me.

statimque de conspectu eius inimicus evanuit. (3) itaque ut animo ac mente conceperat, matrem a gentilitatis absolvit errore, patre in malis perseverante: plures tamen suo salvavit exemplo.

and immediately the enemy vanished from his sight. (3) therefore, as he had conceived in soul and mind, he freed his mother from the error of gentility, his father persisting in evils: yet he saved many by his example.

(4) Dehinc cum haeresis Arriana per totum orbem et maxime intra Illyricum pullulasset, cum adversus perfidiam sacerdotum solus paene acerrime repugnaret multisque suppliciis esset affectus - nam et publice virgis caesus est et ad extremum de civitate exire compulsus - Italiam repetens, cum intra Gallias quoque discessu sancti Hilari, quem ad exsilium haereticorum vis coegerat, turbatam ecclesiam comperisset, Mediolani sibi monasterium statuit. ibi quoque eum Auxentius, auctor et princeps Arrianorum, gravissime insectatus est, multisque affectum iniuriis de civitate exturbavit. (5) cedendum itaque tempori arbitratus ad insulam, cui Gallinaria nomen est, secessit comite quodam presbytero, magnarum virtutum viro.

(4) Then, when the Arian heresy had sprung up throughout the whole world and especially within Illyricum, and since he alone opposed with almost fiercest zeal the perfidy of the priests and was afflicted with many punishments— for he was publicly beaten with rods and at last forced to leave the city— returning to Italy, and when he found the church in Gaul also disturbed by the departure of Saint Hilary, whom the violence of the heretics had driven into exile, he established a monastery for himself at Mediolanum. There also Auxentius, founder and prince of the Arians, assailed him most grievously, and, having afflicted him with many injuries, expelled him from the city. (5) Therefore, judging that he must yield to the times, he withdrew to the island called Gallinaria, accompanied by a certain presbyter, a man of great virtues.

hic aliquamdiu radicibus vixit herbarum: quo tempore helleborum, uenenatum, ut ferunt, gramen, in cibum sumpsit. (6) sed cum vim veneni in se grassantis vicina iam morte sensisset, imminens periculum oratione repulit statimque omnis dolor fugatus est. (7) nec multo post, cum sancto Hilario comperisset regis paenitentia potestatem indultam fuisse redeundi, Romae ei temptavit occurrere profectusque ad urbem est.

here he lived for some time on the roots of herbs: at that time he took into his food hellebore, a poisonous, as they say, herb. (6) but when he had felt the force of the poison raging in him and death already near, he repelled the imminent danger by prayer and immediately all pain was driven away. (7) and not long after, when he learned from Saint Hilarius that the king’s power of penitence had been granted for returning, he sought to meet him at Rome and set out for the city.

7 (1) Cum iam Hilarius praeterisset, ita eum est vestigiis prosecutus: cumque ab eo gratissime fuisset susceptus, haud longe sibi ab oppido monasterium collocavit, quo tempore se ei quidam catechumenus iunxit, cupiens sanctissimi viri institui disciplinis: paucisque interpositis diebus languore correptus vi febrium laborabat. (2) ac tum Martinus forte discesserat: et cum per triduum defuisset, regressus exanime corpus invenit: ita subita mors fuerat, ut absque baptismate humanis rebus excederet. corpus in medio positum tristi maerentium fratrum frequentabatur officio, cum Martinus flens et eiulans accurrit.

7 (1) When Hilarius had now passed away, he followed him in his footsteps thus: and since he had been received by him most gladly, he established a monastery not far from the town; at that time a certain catechumen joined himself to him, desiring the disciplines of the most holy man to be inculcated in him: and after a few days had intervened, seized by weakness he suffered by the force of fevers. (2) And then Martinus had by chance departed: and when he had been absent for three days, returning he found the body lifeless: so sudden had the death been, that he departed from human affairs without baptism. The body, placed in the midst, was frequented by the doleful office of mourning brothers, when Martin, weeping and wailing, ran up.

(3) tum vero tota sanctum spiritum mente concipiens egredi cellulam, in qua corpus iacebat, ceteros iubet, ac foribus obseratis super exanimata defuncti fratris membra prosternitur. et cum aliquamdiu orationi incubuisset sensissetque per spiritum Domini adesse virtutem, erectus paululum et in defuncti ora defixus, orationis suae ac misericordiae Domini intrepidus exspectabat eventum: vixque duarum fere horarum spatium intercesserat, videt defunctum paulatim membris omnibus commoveri et laxatis in usum videndi palpitare luminibus. (4) tum vero magna ad Dominum voce conversus gratias agens cellulam clamore compleverat: quo audito qui pro foribus adstiterant statim irruunt.

(3) But then, with the Holy Spirit fully conceived in his mind, he left the cell in which the body lay, bade the others withdraw, and, the doors being shut, prostrated himself over the lifeless limbs of the dead brother. And when he had spent some time in prayer and perceived by the Spirit of the Lord that power was present, he rose a little and, looking fixedly at the dead man’s face, undaunted as to the outcome of his prayer and the mercy of the Lord, awaited the event; and scarcely an interval of about two hours had passed when he saw the deceased gradually move all his limbs and, the eyes unsealed, the eyes beat into use for seeing. (4) Then indeed, turned to the Lord with a loud voice and giving thanks, he filled the cell with a cry; when this was heard those who stood by the doors immediately rushed in.

mirum spectaculum, quod videbant vivere, quem mortuum reliquissent. (5) ita redditus vitae, statim baptismum consecutus plures postea vixit annos, primusque apud nos Martini virtutum vel materia vel testimonium fuit. (6) idem tamen referre erat solitus, se corpore exutum ad tribunal iudicis ductum deputandumque obscuris locis et vulgaribus turbis tristem excepisse sententiam: tum per duos angelos iudici fuisse suggestum, hunc esse pro quo Martinus oraret: ita per eosdem angelos se iussum reduci, et Martino redditum vitaeque pristinae restitutum.

mirum spectaculum, quod videbant vivere, quem mortuum reliquissent. (5) thus restored to life, he immediately received baptism and afterwards lived several years; and was among us the first either the materia or the testimony of Martin’s virtues. (6) he was nevertheless accustomed to report the same thing, that, his body having been stripped from him, he had been led to the tribunal of the judge and in obscure places and among vulgar crowds had received a sorrowful sentence: then that he had been set before the judge by two angels, that this was the man for whom Martin prayed; and so by those same angels he was ordered to be brought back, and was restored to Martin and to his former life.

(7) ab hoc primum tempore beati viri nomen enituit, ut qui sanctus iam ab omnibus habebatur, potens etiam et vere apostolicus haberetur.

(7) from this first time the name of the blessed man shone forth, so that he who was already held holy by all was also regarded as powerful and truly apostolic.

8 (1) Nec multo post, dum agrum Lupicini cuiusdam honorati secundum saeculum viri praeteriret, clamore et luctu turbae plangentis excipitur, (2) ad quam cum sollicitus adstitisset et quis esset hic fletus inquireret, indicatur unum ex familia servulum laqueo sibi vitam extorsisse. quo cognito cellulam, in qua corpus iacebat, ingreditur, exclusisque omnibus turbis superstratus corpori aliquantisper oravit. (3) mox vivescente vultu, marcescentibus oculis in ora illius defunctus erigitur: lentoque conamine enisus adsurgere, apprehensa beati viri dextera in pedes constitit: atque ita cum eo usque ad vestibulum domus, turba omni inspectante, processit.

8 (1) Not long after, while he was passing by the field of a certain Lupicinus, an honored man in the eyes of the world, he was met by the shouting and lamentation of a weeping crowd, (2) to which, when he had anxiously stood near and inquired who this mourner was, it was reported that one of the household’s little slaves had snatched away his life with a noose. When this was learned he entered the cell in which the body lay, and with all the throngs shut out he lay prostrate upon the corpse and prayed for some time. (3) Soon, the face yet living, the eyes wasted, the dead man raised himself to that countenance: and, with slow effort striving to rise, having grasped the blessed man’s right hand he stood upon his feet; and thus he proceeded with him as far as the vestibule of the house, the whole crowd looking on.

9 (1) Sub idem fere tempus ad episcopatum Turonicae ecclesiae petebatur: sed cum erui monasterio suo non facile posset, Rusticius quidam, unus e civibus, uxoris languore simulato ad genua illius provolutus ut egrederetur obtinuit. (2) ita dispositis iam in itinere civium turbis, sub quadam custodia ad civitatem usque deducitur. mirum in modum incredibilis multitudo non solum ex illo oppido, sed etiam ex vicinis urbibus ad suffragia ferenda convenerat.

9 (1) At almost the same time the bishopric of the church of Tours was being sought; but since he could not easily be torn away from his monastery, a certain Rusticius, one of the townsmen, by feigning his wife's sickness fell prostrate at his knees that he might depart, and obtained permission. (2) Thus, with the civic throngs now marshalled for the journey, he was conducted under a sort of guard as far as the city. To a marvelous degree an incredible multitude had assembled not only from that town but also from neighboring cities to give their suffrages.

(3) una omnium voluntas, eadem vota eademque sententia, Martinum episcopatus esse dignissimum: felicem fore tali ecclesiam sacerdote. pauci tamen et nonnulli ex episcopis, qui ad constituendum antistitem fuerant evocati, impie repugnabant, dicentes scilicet, contemptibilem esse personam, indignum esse episcopatu hominem vultu despicabilem, veste sordidum, crine deformem. (4) ita a populo sententiae sanioris haec illorum irrisa dementia est, qui illustrem virum dum vituperare cupiunt praedicabant.

(3) the single will of all, the same vows and the same sentence, that Martin was most worthy of the episcopate: that the church would be happy with such a sacerdos. Yet a few and certain of the bishops, who had been summoned to appoint the antistes, impiously opposed, saying, to be sure, that the man was of contemptible person, unworthy of the episcopate, a man despicable in countenance, sordid in vesture, deformed in hair. (4) Thus by the people of sounder judgment this their derisive dementia was mocked, who, while they wished to vilify the illustrious man, were proclaiming him infamous.

nec vero aliud his facere licuit, quam quod populus Domino volente cogitabat. inter episcopos tamen qui adfuerant praecipue Defensor quidam dicitur restitisse: unde animadversum est graviter illum lectione prophetica tum notatum. (5) nam cum fortuito lector, sui legendi eo die officium erat, interclusus a populo defuisset, turbatis ministris, dum exspectatur qui non aderat, unus e circumstantibus sumpto psalterio, quem primum versum invenit, arripuit.

and truly they could do nothing else but what the people, the Lord willing, had devised. among the bishops, however, who had been present, especially a certain Defensor is said to have stood forth: whence it was gravely remarked that he was then noted by the prophetic reading. (5) for when by chance the lector, whose office it was to read that day, had been shut off by the people, with the ministers disturbed while they awaited one who was not there, one of those standing nearby, having taken up the psalter, seized the first verse he found.

(6) psalmus autem hic erat: ex ore infantium et lactantium perfecisti laudem propter inimicos tuos, ut destruas inimicum et defensorem. quo lecto clamor populi tollitur, pars diversa confunditur. (7) atque ita habitum est, divino nutu psalmum hunc lectum fuisse, ut testimonium operis sui Defensor audiret, qui ex ore infantium atque lactantium, in Martino Domini laude perfecta, et ostensus pariter et destructus esset inimicus.

(6) Now this psalm was: "Out of the mouth of infants and sucklings you have perfected praise, because of your enemies, to destroy the enemy and the avenger." When this was read the clamor of the people was lifted, and the opposing party was put to shame. (7) And so it came to pass, by a divine nod, that this psalm was read, that Defensor might hear testimony of his deed — that from the mouths of infants and sucklings, with the Lord’s praise of Martin perfected, the enemy was both revealed and destroyed.

10 (1) Iam vero sumpto episcopatu qualem se quantumque praestiterit, non est nostrae facultatis evolvere. idem enim constantissime perseverabat qui prius fuerat. (2) eadem in corde eius humilitas, eadem in vestitu eius vilitas erat: atque ita, plenus auctoritatis et gratiae, implebat episcopi dignitatem, ut non tamen propositum monachi virtutemque desereret.

10 (1) Now indeed, having assumed the episcopate, how and how much he had excelled is not within our faculty to unfold. For he persevered exactly the same as he had been before. (2) The same humility was in his heart, the same lowliness in his dress: and so, full of authority and grace, he fulfilled the dignity of a bishop, yet did not abandon the purpose and virtue of a monk.

(3) aliquamdiu ergo adhaerenti ad ecclesiam cellula usus est: dein cum inquietudinem se frequentantium ferre non posset, duobus fere extra civitatem milibus monasterium sibi statuit. (4) qui locus tam secretus et remotus erat, ut eremi solitudinem non desideraret. ex uno enim latere praecisa montis excelsi rupe ambiebatur, reliquam planitiem Liger fluvius reducto paululum sinu clauserat: una tantum eademque arta admodum via adiri poterat.

(3) For some time therefore he used a cell attached to the church; then, when he could no longer bear the unrest of those who frequented him, he founded for himself a monastery about two miles outside the city. (4) The place was so secret and remote that it wanted not the solitude of a desert: for on one side it was girded by the sheer cliff of a high mountain cut off, the remaining plain the river Liger had enclosed by drawing back a little in its bend: a single, very narrow road and the same alone could be used to approach it.

ipse ex lignis contextam cellulam habebat, multique ex fratribus in eundem modum: (5) plerique saxo superiecti montis cavato receptacula sibi fecerant. discipuli fere octoginta erant, qui ad exemplum beati magistri instituebantur. (6) nemo ibi quicquam proprium habebat, omnia in medium conferebantur.

ipse had a cell woven of wood, and many of the brothers in the same mode: (5) most, in the hollowed rock of the mountain overhanging, had made receptacles for themselves. the disciples were about eighty, who were being formed to the example of the blessed master. (6) no one there had anything of his own; all things were brought into the common stock.

non emere aut vendere, ut plerisque monachis moris est, quicquam licebat, ars ibi exceptis scriptoribus nulla habebatur, cui tamen operi minor aetas deputabatur: maiores orationi vacabant. (7) rarus cuiquam extra cellulam suam egressus, nisi cum ad locum orationis conveniebant. cibum una omnes post horam ieiunii accipiebant.

they were not permitted to buy or sell anything, as is the custom of many monks; no art was practiced there except by scribes, to whose craft, however, a younger age was assigned: the elders devoted themselves to prayer. (7) it was rare for anyone to go out beyond his cell, unless when they assembled at the place of prayer. all took food together after the hour of fasting.

vinum nemo noverat, nisi quem infirmitas coegisset. (8) plerique camelorum saetis vestiebantur: mollior ibi habitus pro crimine erat. quod eo magis sit mirum necesse est, quod multi inter eos nobiles habebantur, qui longe aliter educati ad hanc se humilitatem et patientiam coegerant: pluresque ex eis postea episcopos vidimus.

no one knew wine, save him whom infirmity had compelled. (8) most were clad in camel's hairs: a softer habit there was counted a crime. which is all the more wondrous, necessarily, because many among them were reckoned noble, who, brought up very otherwise, had forced themselves into this humility and patience: and many of them we afterwards saw become bishops.

(9) quae enim esset civitas aut ecclesia, quae non sibi de Martini monasterio cuperet sacerdotem?

(9) for what city or church would there be that would not desire for itself a priest from Martin’s monastery?

11 (1) Sed ut reliquas virtutes eius, quas in episcopatu egit, aggrediar; erat haud longe ab oppido proximus monasterio locus, quem falsa hominum opinio, velut consepultis ibi martyribus, sacraverat: (2) nam et altare ibi a superioribus episcopis constitutum habebatur. sed Martinus non temere adhibens incertis fidem, ab his, qui maiores natu erant, presbyteris vel clericis flagitabat nomen sibi martyris, tempus passionis ostendi: grandi se scrupulo permoveri, quod nihil certi constans sibi maiorum memoria tradidisset. (3) cum aliquamdiu ergo a loco illo se abstinuisset, nec derogans religioni, quia incertus erat, nec auctoritatem suam vulgo accommodans, ne superstitio convalesceret, quodam die paucis secum adhibitis fratribus ad locum pergit.

11 (1) But that I may take up the remaining virtues of him which he exercised in the episcopate; there was not far from the town a nearby monastery-place, which false opinion of men had hallowed as if martyrs were buried there: (2) for even an altar there was held to have been established by the senior bishops. But Martin, not rashly applying his faith to uncertain things, demanded from those who were greater in age, presbyters or clerics, that the name of the martyr and the time of the passion be shown to him: he was moved by a great scruple, because the steadfast memory of his elders had handed him nothing certain. (3) Therefore, since he had abstained for some time from that place, neither derogating from the devotion because it was uncertain, nor ostentatiously using his authority, lest superstition grow strong, on a certain day with a few brothers brought with him he proceeded to the place.

(4) dehinc super sepulcrum ipsum adstans oravit ad Dominum, ut quis esset vel cuius meriti esset sepultus ostenderet. tum conversus ad laevam videt prope adsistere umbram sordidam, trucem: imperat, nomen meritumque loqueretur. nomen edicit, de crimine confitetur: latronem se fuisse, ob scelera percussum, vulgi errore celebratum: sibi nihil cum martyribus esse commune, cum illos gloria, se poena retineret.

(4) thereupon, standing over the very tomb, he prayed to the Lord that he might show who the buried man was or by whose merit he was buried. Then, turning to his left, he sees near him a sordid, savage shade standing; he commands that it speak its name and its merit. It utters the name, and confesses concerning the crime: that he had been a robber, smitten for his crimes, celebrated by the error of the crowd; that he had nothing in common with the martyrs, since glory held them, punishment held him.

(5) mirum in modum vocem loquentis qui aderant audiebant, personam tamen non videbant. tum Martinus quid vidisset exposuit iussitque ex eo loco altare, quod ibi fuerat, submoveri, atque ita populum superstitionis illius absolvit errore.

(5) in a marvelous manner those present heard the voice of the speaker, yet did not see the person. Then Martin explained what he had seen and ordered the altar that had been there to be removed from that place, and thus he absolved the people from that error of superstition.

12 (1) Accidit autem insequenti tempore, dum iter ageret, ut gentilis cuiusdam corpus, quod ad sepulcrum cum superstitioso funere deferebatur, obvium haberet: conspicatusque eminus venientium turbam, quidnam id esset ignarus, paululum stetit: nam fere quingentorum passuum intervallum erat, ut difficile fuerit dinoscere quid videret. (2) tamen quia rusticam manum cerneret et agente vento lintea corpori superiecta volitarent, profanos sacrificiorum ritus agi credidit: quia esset haec Gallorum rusticis consuetudo, simulacra daemonum candido, tecta velamine misera per agros suos circumferre dementia. (3) levato ergo in adversos signo crucis imperat turbae non moveri loco onusque deponere.

12 (1) Now it happened at the following time, while he was making a journey, that he met the corpse of a pagan which was being carried to a sepulchre with a superstitious funeral: and having caught sight from afar of a crowd coming, ignorant of what it was, he paused a little; for there was an interval of about 500 paces, so that it would be difficult to discern what he saw. (2) Yet because he perceived a rustic hand and saw the cloths thrown over the body fluttering in the driving wind, he believed profane rites of sacrifice were being performed: for this was the custom of the Gallic rustics, the madness of carrying about the effigies of demons, wretchedly covered with white cloth, through their fields. (3) Therefore, having raised the sign of the cross against them, he ordered the crowd not to move from the place and to lay down the burden.

hic vero mirum in modum videres miseros primum velut saxa riguisse. (4) dein, cum promovere se summo conamine niterentur, ultra accedere non valentes ridiculam in vertiginem rotabantur, donec victi corporis onus ponunt: attoniti et semet invicem aspicientes, quidnam sibi accidisset, taciti cogitabant. (5) sed cum beatus vir comperisset exsequiarum esse illam frequentiam, non sacrorum, elevata rursum manu dat eis abeundi et tollendi corporis potestatem.

here indeed in a marvelous fashion you would see the wretches at first as if stiffened into stones. (4) then, when they strove with the utmost exertion to move themselves, not being able to approach further they were whirled about in a ridiculous vertigo, until, overcome, they set down the burden of the body; astonished and looking at one another, they silently pondered what had befallen them. (5) but when the blessed man discovered that that assembly was of obsequies, not of sacred rites, with his hand raised again he gave them leave to depart and the power to lift the bodies.

ita eos et cum voluit, stare compulit, et cum libuit, abire permisit.

Thus he compelled them to stand when he willed, and when he pleased permitted them to depart.

13 (1) Item, cum in viro quodam templum antiquissimum diruisset et arborem pinum, quae fano erat proxima, esset aggressus excidere, tum vero antistes loci illius ceteraque gentilium turba coepit obsistere. (2) et cum idem illi, dum templum evertitur, imperante Domino quievissent, succidi arborem non patiebantur. ille eos sedulo commonere, nihil esse religionis in stipite: Deum potius, cui serviret ipse, sequerentur: arborem illam succidi oportere, quia esset daemoni dedicata.

13 (1) Moreover, when in a certain man he had pulled down a very ancient temple and had begun to cut down a pine tree which stood near the shrine, then the antistes of that place and the rest of the pagan throng began to oppose him. (2) And since those same men, while the temple was being overthrown, had rested at the Lord’s command, they would not permit the tree to be felled. He earnestly admonished them that there was no religion in a mere trunk: that they should rather follow the God whom he himself served; that that tree ought to be cut down, because it had been dedicated to a demon.

(3) tum unus ex illis qui erat audacior ceteris: si habes, inquit, aliquam de Deo tuo, quem dicis te colere, fiduciam, nosmet ipsi succidemus hanc arborem, tu ruentem excipe: et si tecum est tuus, ut dicis, Dominus, evades. (4) tum ille intrepide confisus in Domino facturum se pollicetur. hic vero ad istius modi condicionem omnis illa gentilium turba consensit, facilemque arboris suae habuere iacturam, si inimicum sacrorum suorum casu illius obruissent.

(3) then one of them, bolder than the rest, said: “If you have any confidence in your God, whom you say you worship, we ourselves will cut down this tree; receive it as it falls upon you; and if with you is your, as you say, Lord, you will escape.” (4) then he, intrepid, trusting in the Lord, promises that he will do it. And all that pagan crowd consented to such a condition of his, and they regarded the loss of their tree as easy, if by the fall of it they should overwhelm him as an enemy of their sacred rites.

(5) itaque cum unam in partem pinus illa esset acclinis, ut non esset dubium, quam in partem succisa corrueret, eo loci vinctus statuitur pro arbitrio rusticorum, quo arborem esse casuram nemo dubitabat. (6) succidere igitur ipsi suam pinum cum ingenti gaudio laetitiaque coeperunt. aderat eminus turba mirantium.

(5) therefore, since that pinus was leaning to one side, so that there was no doubt into which side it would fall when cut down, it was there bound by the arbitrament of the rustics, by which no one doubted that the tree would fall. (6) therefore they themselves began to succide their pine with great gaudium and laetitia. a crowd of admirers stood at a distance.

iamque paulatim nutare pinus et ruinam suam casura imitari. (7) pallebant eminus monachi et periculo iam propiore conterriti spem omnem fidemque perdiderant, solam Martini mortem exspectantes. (8) at ille confisus in Domino intrepidus opperiens, cum iam fragorem sui pinus concidens edidisset, iam cadenti, iam super se ruenti, elevata obviam manu, signum salutis opponit.

and now the pine began gradually to sway and to imitate its ruin about to fall. (7) From afar the monks grew pale, and, struck by the danger now nearer, had lost all hope and all faith, awaiting only the death of Martin. (8) But he, trusting in the Lord, fearless and watching, when the pine had already uttered the crash of its falling, now falling, now rushing down upon him, with hand uplifted to meet it, held up the sign of salvation.

tum vero - velut turbinis modo retro actam putares - diversam in partem ruit, adeo ut rusticos, qui toto in loco steterant, paene prostraverit. (9) tum vero in caelum clamore sublato gentiles stupere miraculo, monachi flere prae gaudio, Christi nomen in commune ab omnibus praedicari: satisque constitit eo die salutem illi venisse regioni. nam nemo fere ex immani illa multitudine gentilium fuit, qui non impositione manus desiderata Dominum Iesum, relicto impietatis errore, crediderit.

then indeed — as if driven backward by a whirlwind you would think — it rushed off in a different direction, so that it almost prostrated the rustics who had stood throughout the place. (9) then indeed, with a shout lifted to heaven, the gentiles were astonished at the miracle, the monachi wept for joy, the name of Christ was proclaimed in common by all: and it stood established enough that on that day salvation had come to that region. for scarcely any from that immense multitude of gentiles was there who did not, at the desired imposition of hands, believe in the Lord Jesus, having left behind the error of impiety.

et vere ante Martinum pauci admodum, immo paene nulli in illis regionibus Christi nomen receperant: quod adeo virtutibus illius exemploque convaluit, ut iam ibi nullos locus sit, qui non aut ecclesiis frequentissimis aut monasteriis sit repletus. nam ubi fana destruxerat, statim ibi aut ecclesias aut monasteria construebat.

and truly before Martin very few indeed, nay almost none in those regions had received the name of Christ: which, by his virtues and by his example, grew so strong that there is now scarcely any place there which is not filled either with very frequented churches or with monasteries. for wherever he had destroyed the pagan shrines, immediately there he would build either churches or monasteries.

14 (1) Nec minorem sub idem fere tempus eodem in opere virtutem edidit. nam cum in viro quodam fano antiquissimo et celeberrimo ignem immisisset, in proximam, immo adhaerentem domum agente vento flammarum globi ferebantur. (2) quod ubi Martinus advertit, rapido cursu tectum domus scandit, obvium se advenientibus flammis inferens.

14 (1) Nor did he display a lesser virtue at almost the same time in the same deed. For when he had set fire in a certain shrine, most ancient and celebrated, globes of flame, driven by the wind, were borne toward the next, indeed adjoining, house. (2) When Martin perceived this, he, with rapid course, climbed upon the house’s roof, placing himself in the path of the approaching flames.

tum vero mirum in modum cerneres contra vim venti ignem retorqueri, ut compugnantium inter se elementorum quidam conflictus videretur. ita virtute Martini ibi tantum ignis est operatus, ubi iussus est. (3) In vico autem, cui Leprosum nomen est, cum itidem templum opulentissimum superstitione religionis voluisset evertere, restitit ei multitudo gentilium, adeo ut non absque iniuria sit repulsus.

then truly in a marvellous manner you would see the fire turned back against the force of the wind, so that it seemed a certain contest of the contending elements among themselves. Thus by Martin’s virtue the fire wrought there only where he commanded. (3) In the village, moreover, called Leprosum, when he likewise wished to overturn a very wealthy temple given over to the superstition of religion, a multitude of pagans resisted him, so that he was repulsed not without injury.

(4) itaque secessit ad proxima loca, ibique per triduum cilicio tectus et cinere, ieiunans semper atque orans, precabatur ad Dominum, ut, quia templum illud evertere humana manus non potuisset, virtus illud divina dirueret. (5) tum subito ei duo angeli hastati atque scutati instar militiae caelestis se obtulerunt, dicentes missos se a Domino, ut rusticam multitudinem fugarent praesidiumque Martino ferrent, ne quis, dum templum dirueretur, obsisteret: rediret ergo et opus coeptum devotus impleret. (6) ita regressus ad vicum, inspectantibus gentilium turbis et quiescentibus, dum profanam aedem usque ad fundamenta dirueret, aras omnes atque simulacra redegit in pulverem.

(4) and so he withdrew to nearby places, and there for three days clad in cilice and ash, ever fasting and praying, he entreated the Lord that, since human hands had not been able to overturn that temple, divine virtue might destroy it. (5) then suddenly two angels, spear‑armed and shielded, like a heavenly militia, presented themselves to him, saying that they had been sent by the Lord to rout the rustic multitude and to bring aid to Martin, lest any one, while the temple was being overthrown, should stand against them: therefore let him return and devoutly complete the work he had begun. (6) thus, having returned to the village, with the throngs of gentiles looking on and being silent, while he pulled the profane shrine down to its foundations, he reduced all the altars and images together to dust.

(7) quo viso rustici, cum se intellegerent divino nutu obstupefactos atque perterritos, ne episcopo repugnarent, omnes fere Iesum Dominum crediderunt, clamantes palam et confitentes, Deum Martini colendum, idola autem neglegenda, quae nec sibi nec aliis adesse possent.

(7) upon seeing this the rustics, when they perceived themselves astonished and terrified by a divine nod, lest they resist the bishop, almost all believed in Jesus the Lord, crying out openly and confessing that the God of Martin was to be worshipped, and that the idols were to be neglected, which could be of no help to themselves nor to others.

15 (1) Quid etiam in pago Aeduorum gestum sit, referam. ubi dum templum itidem everteret, furens gentilium rusticorum in eum irruit multitudo. cumque unus audacior ceteris stricto eum gladio peteret, reiecto pallio nudam cervicem percussuro praebuit.

15 (1) I will also relate what took place in the village of the Aedui. While he was likewise pulling down the temple there, a furious multitude of the rustic pagans rushed upon him. And when one, bolder than the rest, attacked him with sword drawn, he, having cast aside his pallium, offered his naked neck to be struck.

(2) nec cunctatus ferire gentilis, sed cum dexteram altius extulisset, resupinus ruit, consternatusque divino metu veniam precabatur. (3) nec dissimile huic fuit illud. cum eum idola destruentem cultro quidam ferire voluisset, in ipso ictu ferrum ei de manibus excussum non comparuit.

(2) nor did the pagan hesitate to strike, but when he had lifted his right hand higher he fell back onto his back, and, struck down by divine fear, begged pardon. (3) nor was that thing unlike this: when a certain man wished to stab him with a knife while he was destroying the idols, at the very blow the iron, shaken from his hands, was not found.

(4) plerumque autem contra dicentibus sibi rusticis, ne eorum fana destrueret, ita praedicatione sancta gentiles animos mitigabat, ut luce eis veritatis ostensa ipsi sua templa subverterent.

(4) moreover, when the rustic folk were largely urging him not to destroy their shrines, by his holy preaching he so softened the gentiles’ minds that, the light of truth having been shown to them, they themselves overthrew their own temples.

16 (1) Curationum vero tam potens in eo gratia erat, ut nullus fere ad eum aegrotus accesserit, qui non continuo receperit sanitatem: quod vel ex consequenti liquebit exemplo. (2) Treveris puella quaedam dira paralysis aegritudine tenebatur, [ita] ut iam per multum tempus nullo ad humanos usus corporis officio fungeretur: omni ex parte praemortua vix tenui spiritu palpitabat. (3) tristes ad solam funeris exspectationem adstabant propinqui, cum subito ad civitatem illam Martinum venisse nuntiatur.

16 (1) The grace in him was so powerful for cures that almost no sick person came to him who did not straightaway receive health: which will be made plain even by the following example. (2) A certain girl of Treveris was held by a dire paralysis, so that for a long time she discharged no office of the body for human uses: in all parts almost dead, she was barely beating with a thin breath. (3) Her sorrowful kinsfolk stood only awaiting the funeral, when suddenly it was announced that Martin had come to that city.

quod ubi puellae pater comperit, cucurrit exanimis pro filia rogaturus. (4) et forte Martinus iam ecclesiam fuerat ingressus. ibi inspectante populo multisque aliis praesentibus episcopis, eiulans senex genua eius amplectitur dicens: filia mea moritur misero genere languoris, et quod ipsa est morte crudelius, solo spiritu vivit, iam carne praemortua.

When the girl's father learned this, he ran, breathless, to beg for his daughter. (4) And by chance Martin had already entered the church. There, with the people looking on and many other bishops present, the groaning old man clasped his knees and said: my daughter is dying of a wretched kind of languor, and, more cruel than death itself, she lives by the spirit alone, already half-dead in the flesh.

rogo ut eam adeas atque benedicas: confido enim quod per te reddenda sit sanitati. (5) qua ille voce confusus obstipuit et refugit dicens, hoc suae non esse virtutis: senem errare iudicio, non esse se dignum, per quem Dominus signum virtutis ostenderet.

I beg that you go to her and bless her: for I trust that through you she will be restored to health. (5) Which, confounded by the voice, he stood amazed and recoiled, saying, this is not of his virtue: the old man errs in judgment, he is not worthy by whom the Lord would show a sign of virtue.

perstare vehementius flens pater et orare ut exanimem visitaret: (6) postremo a circumstantibus episcopis ire compulsus descendit ad domum puellae. ingens turba pro foribus exspectabat, quidnam Dei servus esset facturus. (7) ac primum quae erant illius familiaria in istius modi rebus arma, solo prostratus oravit.

the father remained weeping more vehemently and begging that he might visit the breathless one: (6) at last, driven by the bishops standing around to go, he descended to the girl’s house. a vast crowd waited at the doors, wondering what the servant of God would do. (7) and first, the things that were his familiaria arma in matters of this kind, prostrate on the ground he prayed.

deinde aegram intuens dari sibi oleum postulat: quod cum benedixisset, in os puellae vim sancti liquoris infundit, statimque vox reddita est. (8) tunc paulatim singula contactu eius coeperunt membra vivescere, donec firmatis gressibus populo teste surrexit.

then, beholding the sick woman, he demanded that oil be given to him: which, when he had blessed it, he poured the power of the holy liquid into the girl’s mouth, and immediately a voice was restored. (8) then gradually, by his contact, each limb began to revive, until, her steps made firm, she rose up with the people as witness.

17 (1) Eodem tempore Taetradii cuiusdam proconsularis viri servus daemonio correptus dolendo exitu cruciabatur: rogatus ergo Martinus, ut ei manum imponeret, deduci eum ad se iubet: sed nequam spiritus nullo proferri modo de cellula, in qua erat, potuit: ita in advenientes rabidis dentibus saeviebat. (2) tum Taetradius ad genua beati viri advolvitur, orans ut ad domum, in qua daemoniacus habebatur, ipse descenderet. tum vero Martinus negare se profani et gentilis domum adire posse: (3) nam Taetradius eo tempore adhuc gentilitatis errore implicitus tenebatur.

17 (1) At the same time the servant of a certain proconsular man, Taetradius, seized by a demon, was being tormented, grieving unto death: therefore, when Martin was asked to lay hands on him, he ordered that he be led to him; but the wicked spirit in no way could be brought out of the cell in which he was: thus it raged at those approaching with rabid teeth. (2) Then Taetradius rolled to the knees of the blessed man, praying that he himself would descend to the house in which the demoniac was kept. Then indeed Martin refuses that he could go to a profane and pagan house: (3) for Taetradius at that time was still held, entangled in the error of gentility.

spondet ergo se, si de puero daemon fuisset exactus, Christianum fore. (4) ita Martinus imposita manu puero immundum ab eo spiritum eiecit. quo viso Taetradius Dominum Iesum credidit: statimque catechumenus factus nec multo post baptizatus est, semperque Martinum salutis suae auctorem miro coluit affectu.

he therefore promises that, if the demon had been expelled from the boy, he would become a Christian. (4) thus Martin, having laid on his hand, expelled from the boy the unclean spirit. when this was seen Taetradius believed in the Lord Jesus; and immediately was made a catechumen and not long after baptized, and ever afterwards honored Martin as the author of his salvation with wondrous affection.

(5) Per idem tempus in eodem oppido ingressus patris familias cuiusdam domum, in limine ipso restitit dicens, horribile in atrio domus daemonium se videre. cui cum ut discederet imperaret et patrem familias, qui in interiore parte aedium morabatur, arripuisset, saevire dentibus miser coepit, et obvios quosque laniare. commota domus, familia turbata, populus in fugam versus: Martinus se furenti obiecit, ac primum stare ei imperat.

(5) At the same time, having entered the house of the pater familias of a certain man in that same town, he halted on the very threshold, saying that he saw a horrible daemon in the atrium of the house. When he commanded it to depart and to seize the pater familias, who was dwelling in the inner part of the dwelling, it began to rage, gnashing its teeth miserably, and to rend whoever met it. The house was shaken, the household alarmed, the people turning to flight: Martinus threw himself before the fury, and first commanded it to stand.

(6) sed cum dentibus fremeret hiantique ore morsum minaretur, digitos ei Martinus in os intulit: si habes, inquit, aliquid potestatis, hos devora. (7) tum vero, ac si candens ferrum faucibus accepisset, longe reductis dentibus digitos beati viri vitabat attingere: et cum fugere de obsesso corpore poenis et cruciatibus cogeretur nec tamen exire ei per os liceret, foeda relinquens vestigia fluxu ventris egestus est.

(6) but when he ground his teeth and, with gaping mouth, threatened a bite, Martinus thrust his fingers into his mouth: "if you have," he said, "any power, devour these." (7) then indeed, as if he had taken glowing iron into his jaws, with his teeth drawn far back he avoided touching the blessed man's fingers; and when, driven from the possessed body by punishments and torments, yet not permitted to go out by the mouth, he issued forth, discharging by a flux of the belly and leaving behind foul tracks.

18 (1) Interea cum de motu atque impetu barbarorum subita civitatem fama turbasset, daemoniacum ad se exhiberi iubet: imperat ut, an verus esset hic nuntius, fateretur. (2) tum confessus est decem daemonas secum fuisse, qui rumorem hunc per populum dispersissent, ut hoc saltim metu ex illo Martinus oppido fugaretur: barbaros nihil minus quam de irruptione cogitare. ita cum haec immundus spiritus in media ecclesia fateretur, metu et turbatione praesenti civitas liberata est.

18 (1) Meanwhile, when sudden rumor about the movement and onrush of the barbarians had troubled the city, he ordered that the demoniac be brought to him: he commanded that he confess whether this report were true. (2) Then he confessed that ten demons had been with him, who had dispersed this rumor among the people, so that at least by this fear Martinus might be driven from that town; the barbarians were thinking nothing less than of an incursion. Thus, when this unclean spirit in the midst of the church confessed these things, the city was freed from present fear and confusion.

(3) Apud Parisios vero, dum portam civitatis illius magnis secum turbis euntibus introiret, leprosum miserabili facie horrentibus cunctis osculatus est atque benedixit, statimque omni malo emundatus. (4) postero die ad ecclesiam veniens nitenti cute gratias pro sanitate, quam receperat, agebat. nec praetereundum est, quod fimbriae vestimento eius cilicioque detractae crebras super infirmantibus egere virtutes.

(3) At Paris, moreover, while he was entering the gate of that city with great crowds going along with him, he kissed a leper of pitiable countenance, to the horror of all, and blessed him, and at once was cleansed from every ailment. (4) The next day, coming to the church with shining skin, he gave thanks for the health which he had received. Nor ought it be passed over that the fringes of his garment and his cilice, having been removed, frequently exerted virtues upon the sick.

(5) nam digitis illigatae aut collo inditae saepe ab aegrotantibus morbos fugaverunt.

(5) for, when bound to the fingers or placed about the neck, they have often driven away illnesses from those ailing.

19 (1) Arborius autem, vir praefectorius, sancti admodum et fidelis ingenii, cum filia eius gravissimis quartanae febribus ureretur, epistulam Martini, quae casu ad eum delata fuerat, pectori puellae in ipso accessu ardoris inseruit, statimque fugata febris est. (2) quae res apud Arborium in tantum valuit, ut statim puellam Deo voverit et perpetuae virginitati dicarit: profectusque ad Martinum puellam ei, praesens virtutum eius testimonium, quae per absentem licet curata esset, obtulit, neque ab alio eam quam a Martino habitu virginitatis imposito passus est consecrari.

19 (1) Arborius, however, a praefectorial man, very holy and of faithful temper, when his daughter was being consumed by very severe quartan fevers, slipped into the girl’s breast at the very onset of the heat the letter of Martin, which by chance had been brought to him, and immediately the fever was driven away. (2) This matter availed with Arborius so much that he immediately vowed the girl to God and dedicated her to perpetual virginity; and having gone to Martin he offered the girl to him, a present, a living testimony of his virtues — which, though cured by one absent, had nevertheless been effected — and he suffered her to be consecrated in the habit of virginity by no one except Martin.

(3) Paulinus magni vir postmodum futurus exempli, cum oculum graviter dolere coepisset et iam pupillam eius crassior nubes superducta texisset, oculum ei Martinus penicillo contigit pristinamque ei sanitatem sublato omni dolore restituit. (4) ipse autem cum casu quodam esset de cenaculo devolutus et per confragosos scalae gradus decidens multis vulneribus esset affectus, cum exanimis iaceret in cellula et immodicis doloribus cruciaretur, nocte ei angelus visus est eluere vulnera et salubri unguedine contusi corporis superlinire livores: atque ita postero die restitutus est sanitati, ut nihil umquam pertulisse incommodi putaretur. (5) sed longum est ire per singula: sufficiant haec vel pauca de plurimis, satisque sit, nos et in excellentibus non subtrahere veritatem et in multis vitare fastidium.

(3) Paulinus, a man who would afterwards become a great exemplar, when his eye had begun to ache severely and already a thicker cloud had been drawn over his pupil, Martin touched his eye with a brush and restored to him his former health, all pain removed. (4) Now he himself, having by a certain chance fallen from an upper room and, descending over the shattered steps of a staircase, being afflicted with many wounds, lay senseless in his cell and was tormented by excessive pains; at night an angel appeared to him to wash the wounds and to anoint the bruises of his beaten body with a salutary ointment: and thus on the next day he was restored to health, so that he would think he had never suffered any harm. (5) But it is long to go through each particular: let these few things suffice concerning many, and let it be enough that we do not withhold the truth even in excellent matters, nor grow weary in recounting many things.

20 (1) Atque ut minora tantis inseram - quamvis, ut est nostrorum aetas temporum, quibus iam depravata omnia atque corrupta sunt, paene praecipuum sit, adulationi regiae sacerdotalem non cessisse constantiam -, cum ad imperatorem Maximum, ferocis ingenii virum et bellorum civilium victoria elatum, plures ei diversis orbis partibus episcopi convenissent et foeda circa principem omnium adulatio notaretur seque degenere inconstantia regiae clientelae sacerdotalis dignitas subdidisset, in solo Martino apostolica auctoritas permanebat. (2) nam et si pro aliquibus regi supplicandum fuit, imperavit potius quam rogavit, et a convivio eius frequenter rogatus abstinuit, dicens se mensae eius participem esse non posse, qui imperatores unum regno, alterum vita expulisset. (3) postremo, cum Maximus se non sponte sumpsisse imperium affirmaret, sed impositam sibi a militibus divino nutu regni necessitatem armis defendisse, et non alienam ab eo Dei voluntatem videri, penes quem tam incredibili eventu victoria fuisset, nullumque ex adversariis nisi in acie occubuisse, tandem victus vel ratione vel precibus ad convivium venit, mirum in modum gaudente rege, quod id impetrasset.

20 (1) And that I may insert lesser things among so great — although, as is the aetas of our times, in which all things are now depraved and corrupt, it is almost characteristic that royal adulation has not ceased its sacerdotal constancy — when to the emperor Maximus, a man of fierce ingenium and exalted by the victory of civil wars, many bishops from diverse parts of the orb had come together and a foul adulation around the prince of all was noted and the dignity of sacerdotal clientela had submitted itself to degenerate inconstancy, in Martin alone the apostolic auctoritas remained. (2) For even if for some matters one had to supplicate the king, he rather commanded than begged, and when frequently asked to his convivium he abstained, saying that he could not be a participator at his mensa who had expelled one imperator from the regnum, another from life. (3) Finally, when Maximus affirmed that he had not assumed the imperium of his own accord, but had defended by arms a necessity of the regnum imposed on him by the soldiers by divine nutus, and that a Deus’ voluntas not alien to him seemed to appear, in whose power so incredible an event of victoria had been, and that none of his adversaries had fallen save in acie, at last, conquered either by ratio or by preces, he came to the convivium, the rex marveling greatly that he had obtained that.

(4) convivae autem aderant, velut ad diem festum evocati, summi atque illustres viri, praefectus idemque consul Euodius, vir quo nihil umquam iustius fuit, comites duo summa potestate praediti, frater regis et patruus: medius inter hos Martini presbyter accubuerat, ipse autem in sellula iuxta regem posita consederat. (5) ad medium fere convivium, ut moris est, pateram regi minister obtulit. ille sancto admodum episcopo potius dari iubet, exspectans atque ambiens, ut ab illius dextera poculum sumeret.

(4) the guests, however, were present, as if summoned for a festival day, the highest and most illustrious men: the prefect and likewise consul Euodius, a man than whom none ever was more just, two companions endowed with the utmost power, the king’s brother and his uncle; between these Martinus the presbyter had reclined at table, and he himself had taken his seat on the little chair placed beside the king. (5) at about the middle of the banquet, as is the custom, a servant offered the cup to the king. He ordered that it be given rather to the very holy bishop, expecting and desiring that he should take the cup from his right hand.

(6) sed Martinus ubi ebibit, pateram presbytero suo tradidit, nullum scilicet existimans digniorem, qui post se prior biberet, nec integrum sibi fore, si aut regem ipsum aut eos, qui a rege erant proximi, presbytero praetulisset. (7) quod factum imperator omnesque qui tunc aderant ita admirati sunt, ut hoc ipsum eis, in quo contempti fuerant, placeret. celeberrimumque per omne palatium fuit, fecisse Martinum in regis prandio, quod in infimorum, iudicum conviviis nemo episcoporum fecisset.

(6) But when Martin had drunk, he handed the bowl to his presbyter, plainly thinking that there was no one more worthy to drink before him, nor that it would be fitting for him if he had preferred either the king himself or those who were next to the king to the presbyter. (7) This deed the emperor and all who were then present admired so much that this very thing, in which they had been scorned, pleased them. And it became most celebrated throughout the palace that Martin had done at the king’s banquet what no bishop had done at the feasts of the lowest judges.

(8) eidemque Maximo longe ante praedixit futurum ut, si ad Italiam pergeret, quo ire cupiebat, bellum Valentiniano imperatori inferens, sciret se primo quidem impetu futurum esse victorem, sed parvo post tempore esse periturum. (9) quod quidem ita vidimus. nam primo adventu eius Valentinianus in fugam versus est: deinde post annum fere resumptis viribus captum intra Aquileiae muros Maximum interfecit.

(8) and to that same Maximus long before he foretold that if he should proceed to Italy, whither he desired to go, bringing war upon Emperor Valentinian, he would know that at the first onslaught he would be victor indeed, but soon thereafter would perish. (9) which indeed we saw so happen. For at his first arrival Valentinian was put to flight; then, after about a year, with his forces somewhat recovered, he was captured within the walls of Aquileia and Maximus killed him.

21 (1) Constat autem etiam angelos ab eo plerumque visos, ita ut conserto apud eum invicem sermone loquerentur: diabolum vero ita conspicabilem et subiectum oculis habebat, ut sive se in propria substantia contineret, sive in diversas figuras spiritalis nequitiae transtulisset, qualibet ab eo sub imagine videretur. (2) quod cum diabolus sciret se effugere non posse, conviciis eum frequenter urguebat, quia fallere non posset insidiis. quodam autem tempore cornu bovis cruentum in manu tenens cum ingenti fremitu cellulam eius irrupit, cruentamque ostendens dexteram et admisso recens scelere gaudens 'ubi est' inquit, 'Martine, virtus tua?

21 (1) It is moreover agreed that angels were for the most part seen by him, so that, gathered about him, they spoke with one another in conversation: but he kept the devil so conspicuous and subject to his sight, that whether he remained in his own substance or had transferred himself into diverse forms of spiritual nequity, he was seen by him under whatever guise. (2) And when the devil knew that he could not escape, he frequently assailed him with insults, because he could not deceive him by ambushes. Once, however, holding a bloody ox‑horn in his hand, with a mighty roar he burst into his cell, and showing his bloody right hand and rejoicing at a fresh sin committed, said, "ubi est, Martine, virtus tua?"

unum de tuis modo interfeci'. (3) tunc ille convocatis fratribus refert quid diabolus indicasset: sollicitos ire praecipit per cellulas singulorum, quisnam hoc casu affectus fuisset. neminem quidem deesse de monachis, sed unum rusticum mercede conductum, ut vehiculo ligna deferret, isse ad silvam nuntiant. iubet igitur aliquos ire ei obviam: (4) ita haud longe a monasterio iam paene exanimis invenitur.

'I have just killed one of yours.' (3) Then he, having summoned the brothers, reports what the devil had revealed: he orders them, anxious, to go through the cells of each, to see who had been affected by this case. They announce that indeed no one of the monks was missing, but that one rustic, hired for wages to carry wood by cart, had gone to the wood. He therefore commands some to go meet him: (4) thus, not far from the monastery, he is found now almost lifeless.

extremum tamen spiritum trahens indicat fratribus causam mortis et vulneris: iunctis scilicet bubus dum dissoluta artius lora constringit, bovem sibi excusso capite inter inguina cornu adegisse. nec multo post vitam reddidit. videris, quo iudicio Domini diabolo data fuerit haec potestas.

yet drawing his last breath he declared to the brothers the cause of the death and the wound: namely, that, the yoke‑oxen joined together while the reins, somewhat slackened, were drawn tighter, an ox, its head thrown back, had driven its horn into his groin. And not long after he yielded up his life. You will see by what judgment of the Lord this power was given to the devil.

(5) in Martino illud mirabile erat, quod non solum hoc, quod supra rettulimus, sed multa istius modi, si quotiens accidissent, longe antea praevidebat aut sibi nuntiata fratribus indicabat.

(5) In Martin that was marvelous, that not only this, which we have related above, but many things of that kind, whenever they occurred, he foresaw long beforehand or, when they were announced to him, he indicated them to the brothers.

22 (1) Frequenter autem diabolus, dum mille nocendi artibus sanctum virum conabatur illudere, visibilem se ei formis diversissimis ingerebat. nam interdum in Iovis personam, plerumque Mercuri, saepe etiam se Veneris ac Minervae transfiguratum vultibus offerebat: adversus quem semper interritus signo se crucis et orationis auxilio protegebat. (2) audiebantur plerumque convicia, quibus illum turba daemonum protervis vocibus increpabat: sed omnia falsa et vana cognoscens non movebatur obiectis.

22 (1) Frequently moreover the devil, while with a thousand noxious arts he strove to deceive the holy man, presented himself to him visibly in very diverse forms. For at times in the person of Jupiter, oftentimes of Mercury, and often also of Venus and Minerva he showed himself transfigured in visage; against whom, always fearless, he protected himself by the sign of the cross and by the aid of prayer. (2) Often were heard the insults whereby that throng of demons reproached him with insolent voices; but, recognizing all things false and vain, he was not moved by the objections.

(3) testabantur etiam aliqui ex fratribus, audisse se daemonem protervis Martinum vocibus increpantem, cur intra monasterium aliquos ex fratribus, qui olim baptismum diversis erroribus perdidissent, conversos postea recepisset, exponentem crimina singulorum: (4) Martinum diabolo repugnantem respondisse constanter, antiqua delicta melioris vitae conversatione purgari, et per misericordiam Domini absolvendos esse peccatis, qui peccare desierint. contra dicente diabolo, non pertinere ad veniam criminosos, et semel lapsis nullam a Domino praestari posse clementiam, tunc in hanc vocem fertur exclamasse Martinus: (5) si tu ipse, miserabilis, ab hominum insectatione desisteres et te factorum tuorum vel hoc tempore, cum dies iudicii in proximo est, paeniteret, ego tibi vere confisus in Domino Iesu Christo misericordiam pollicerer. o quam sancta de Domini pietate praesumptio, in qua etsi auctoritatem praestare non potuit, ostendit affectum.

(3) some of the brothers also testified that they had heard the devil, with insolent voices, reproach Martin for having received back into the monastery certain brothers who formerly had lost baptism through various errors, afterward welcoming them as converts, and setting forth the crimes of each: (4) Martin, resisting the devil, is said to have answered steadfastly that former sins were cleansed by a better life’s conversation, and that by the mercy of the Lord the sins of those who have ceased to sin ought to be absolved. The devil replying to the contrary, that criminals do not pertain to pardon and that for those who have fallen once no mercy can be granted by the Lord, Martin is reported then to have exclaimed to this voice: (5) if you yourself, miserable one, would desist from the persecution of men and repent of your deeds even at this time, when the day of judgment is near, I, truly trusting in the Lord Jesus Christ, would promise you mercy. O how holy an audacity of the Lord’s piety, in which, although he could not bestow authority, he showed the affection.

(6) et quia de diabolo eiusdemque artibus sermo exortus est, non ab re videtur, licet extrinsecus, referre quod gestum est, quia et quaedam in eo Martini virtutum portio est et res digna miraculo recte memoriae mandabitur, in exemplum cavendi, si quid deinceps uspiam tale contigerit.

(6) and because a discourse had arisen concerning the devil and his same arts, it does not seem out of place, though extraneous, to relate what was done; for there is also in it a certain portion of Martin’s virtues, and the matter, worthy of a miracle, will rightly be committed to memory as an example of caution, should anywhere hereafter anything of the sort occur.

23 (1) Clarus quidam, adulescens nobilissimus, mox presbyter, nunc felici beatus excessu, cum relictis omnibus se ad Martinum contulisset, brevi tempore ad summum fidei virtutumque omnium culmen enituit. (2) itaque cum haud longe sibi ab episcopi monasterio tabernaculum constituisset multique apud eum fratres commorarentur, iuvenis quidam ad eum Anatolius nomine, sub professione monachi omnem humilitatem atque innocentiam mentitus, accessit habitavitque aliquamdiu in commune cum ceteris. (3) dein procedente tempore angelos apud se loqui solere dicebat.

23 (1) A certain famous young man, most noble, soon a presbyter, now blessed in a happy death, having given himself to Martin after abandoning all things, in a short time strove to the highest summit of faith and of all virtues. (2) And so, when he had set up a little tabernacle not far from the bishop’s monastery and many brothers sojourned with him, a certain youth named Anatolius, under the profession of a monk feigning all humility and innocence, came to him and lived for some time in common with the others. (3) Then, as time advanced, he used to say that angels were wont to speak with him.

cum fidem nullus adhiberet, signis quibusdam plerosque ad credendum coartabat. postremo eo usque processit, ut inter se ac Deum nuntios discurrere praedicaret, iamque se unum ex profetis haberi volebat. (4) Clarus tamen nequaquam ad credendum cogi poterat.

since no one applied faith, by certain signs he coerced most to believe. at last he proceeded so far as to proclaim that messengers ran to and fro between him and God, and already he wished to be regarded as one of the prophets. (4) Clarus, however, could in no way be compelled to believe.

ille ei iram Domini et praesentes plagas, cur sancto non crederet, comminari. (5) postremum in hanc vocem erupisse fertur: ecce hac nocte vestem mihi candidam Dominus de caelo dabit, qua indutus in medio vestrum diversabor: idque vobis signum erit, in me Dei esse virtutem, qui Dei veste donatus sim. (6) tum vero grandis omnium ad hanc professionem exspectatio.

he threatened him with the wrath of the Lord and present plagues, because he would not believe the holy man. (5) at last he is said to have broken forth in this cry: “Behold, this night the Lord will give me a white garment from heaven, by which, clothed, I will be distinguished in your midst; and this shall be a sign to you that the power of God is in me, who shall have been gifted with God’s garment.” (6) then indeed a great expectation of all toward this profession.

itaque ad mediam fere noctem fremitu terram insultantium commoveri omne monasterium loco visum est: cellulam autem, qua idem adulescens continebatur, crebris cerneres micare luminibus, fremitusque in ea discurrentium et murmur quoddam multarum vocum audiebatur. (7) dein facto silentio egressus unum de fratribus [Sabatium nomine] ad se vocat tunicamque ei, qua erat indutus, ostendit. obstupefactus ille convocat ceteros, ipse etiam Clarus accurrit, adhibitoque lumine vestem omnes diligenter inspiciunt.

and so the whole monastery seemed to be shaken until nearly midnight by the roar of those stamping upon the ground: but the cell in which the same youth was confined appeared to flash with frequent lights, and one could hear in it the rushing to and fro and a certain murmur of many voices. (7) then, the silence made, one of the brothers [named Sabatius] went out to him, and showed him the tunic with which he had been clothed. Astonished, that brother summoned the others; Clarus himself also ran up, and, with a light brought, they all carefully inspected the garment.

erat autem summa mollitie, candore eximio, micanti purpura, nec tamen, cuius esset generis aut velleris, poterat agnosci: curiosis tamen oculis aut digitis attrectata non aliud quam vestis videbatur. interea Clarus fratres admonet orationi insistere, ut manifestius eis Dominus quidnam id esset ostenderet. (9) itaque reliquum noctis hymnis psalmisque consumitur.

It was, moreover, of the utmost softness, of exceptional whiteness, a gleaming purple, yet neither its sort nor its fleece could be discerned: when handled by curious eyes or fingers it seemed nothing other than a garment. Meanwhile Clarus admonished the brothers to persist in prayer, that the Lord might more plainly show to them what that thing was. (9) Thus the remainder of the night was spent in hymns and psalms.

ubi illuxit dies, apprehensum dextera ad Martinum trahere volebat, bene conscius illudi illum diaboli arte non posse. (10) tum vero reniti ac reclamare miser coepit, interdictumque sibi esse dicebat, ne se Martino ostenderet. cumque invitum ire compellerent, inter trahentium manus vestis evanuit.

when day dawned, they wished to drag the one seized by the right hand to Martin, well aware that that one could not beguile him by the devil’s art. (10) then indeed the wretched man began to resist and to cry out, and said that it had been forbidden to him that he show himself to Martin. and when they compelled the unwilling man to go, in the hands of those dragging him the garment vanished.

unde quis dubitet hanc etiam Martini fuisse virtutem, ut fantasiam suam diabolus, cum erat Martini oculis ingerenda, dissimulare diutius aut tegere non posset.

whence who would doubt that this also was Martin’s virtue, that the devil, when his fantasy had to be thrust into Martin’s eyes, could no longer dissemble or conceal it?

24 (1) Animadversum est tamen, eodem fere tempore fuisse in Hispania iuvenem, qui cum sibi multis signis auctoritatem paravisset, eo usque elatus est, ut se Heliam profiteretur. (2) quod cum plerique temere credidissent, addidit ut se Christum esse diceret: in quo etiam adeo illusit, ut eum quidam episcopus Rufus nomine ut Deum adoraret: propter quod eum postea ab episcopatu deiectum vidimus. (3) plerique etiam ex fratribus nobis rettulerunt, eodem tempore in Oriente quendam exstitisse, qui se Iohannen esse iactitaverit, ex quo conicere possumus, istius modi pseudoprofetis existentibus, Antichristi adventum imminere, qui iam in istis mysterium iniquitatis operatur.

24 (1) It was observed, however, that at about the same time there was in Spain a youth who, having procured for himself authority by many signs, was so exalted as to profess himself Elijah. (2) And when many rashly believed this, he went so far as to add that he was Christ: in this he even deceived a certain bishop named Rufus so as to worship him as God; on account of which we later saw him deposed from the episcopate. (3) Many also of our brethren reported that at the same time in the East there arose a man who vaunted himself to be John, from which we can conjecture that with such pseudo-prophets existing the coming of the Antichrist is near, who now works in these things the mystery of iniquity.

(4) Non praetereundum autem videtur, quanta Martinum sub isdem diebus diabolus arte temptaverit. quodam enim die praemissa preceet circumiectus ipse luce purpurea, quo facilius claritate assumpti fulgoris illuderet, veste etiam regia indutus, diademate ex gemmis auroque redimitus, calceis auro illitis, sereno ore, laeta facie, ut nihil minus quam diabolus putaretur, oranti in cellula adstitit. (5) cumque Martinus primo aspectu eius fuisset hebetatus, diu multum silentium ambo tenuerunt.

(4) Nor ought it to be passed over how greatly, in those same days, the Devil tempted Martin by artifice. For on a certain day, after prayer said, he himself, surrounded by a purple light—by whose assumed brightness he might the more easily mock the taken radiance—clad also in royal vesture, bound about with a diadem of gems and gold, sandals anointed with gold, with a serene mouth, a joyful face, so that he would seem nothing less than a prince, stood by the one praying in the cell. (5) And when Martin at first sight had been made dull by him, for a long while both kept a deep silence.

tum prior diabolus: 'agnosce' inquit, 'Martine, quem cernis: Christus ego sum: descensurus ad terram prius me manifestare tibi volui. (6) ad haec cum Martinus taceret nec quidquam responsi referret, iterare ausus est diabolus professionis audaciam: 'Martine, quid dubitas credere, cum videas? Christus ego sum'. (7) tum ille, revelante sibi spiritu, ut intellegeret diabolum esse, non Dominum; 'non se' inquit 'Iesus Dominus purpuratum nec diademate renidentem venturum esse praedixit: ego Christum nisi in eo habitu formaque, qua passus est, nisi crucis stigmata praeferentem venisse non credam'. (8) ad hanc ille vocem statim ut fumus evanuit et cellulam tanto foetore complevit, ut indubia indicia relinqueret diabolum se fuisse.

then the foremost devil: "recognize," he said, "Martine, whom you behold: I am Christ: about to descend to earth I wished first to make myself manifest to you." (6) when to these things Martin was silent and returned no answer, the devil dared to repeat the audacity of his profession: "Martine, why do you doubt to believe, when you see? I am Christ." (7) then he, the Spirit revealing to him so that he might perceive that he was a devil and not the Lord, said, "Jesus the Lord did not prophesy that he would come clad in purple nor shining with a diadem: I will not believe that Christ has come unless in that habit and form in which he suffered, unless bearing the marks of the cross." (8) at this word immediately the smoke vanished and filled the cell with so great a stench that it left undoubted tokens that he had been the devil.

hoc itaque gestum, ut supra rettuli, ex ipsius Martini ore cognovi, ne quis forte existimet fabulosum.

And so this deed, as I have related above, I learned from Martin’s own mouth, lest anyone perhaps deem it fabulous.

25 (1) Nam cum olim audita fide eius, vita atque virtute desiderio illius aestuaremus, gratam nobis ad eum videndum suscepimus peregrinationem: simul quia iam ardebat animus vitam illius scribere, partim ab ipso, in quantum ille interrogari potuit, sciscitati sumus, partim ab his, qui interfuerant vel sciebant, cognovimus. (2) quo quidem tempore credi non potest, qua me humilitate, qua benignitate susceperit, congratulatus plurimum et gavisus in Domino, quod tanti esset habitus a nobis, quem peregrinatione suscepta expeteremus. (3) miserum me - paene non audeo confiteri - cum me sancto convivio suo dignatus esset adhibere, aquam manibus nostris ipse obtulit, ad vesperum autem pedes ipse nobis abluit.

25 (1) For when once, having heard of his faith, we burned with desire for his life and virtue, we undertook a grateful pilgrimage to see him: at the same time, because my mind already longed to write his life, we inquired partly from himself, as far as he could be questioned, partly from those who had been present or who knew. (2) At that very time it cannot be believed with what humility and with what kindness he received me, rejoicing exceedingly and glad in the Lord that he was esteemed so highly by us, whom we had sought by undertaking the pilgrimage. (3) Wretched I—I scarcely dare confess it—when he vouchsafed to entertain me at his holy table, he himself offered water to our hands, and in the evening he himself washed our feet.

nec reniti aut contra ire constantia fuit: ita auctoritate illius oppressus sum, ut nefas putarem, si non acquievissem. (4) sermo autem illius non alius apud nos fuit, quam mundi illecebras et saeculi onera relinquenda, ut Dominum Iesum liberi expeditique sequeremur: praestantissimumque nobis praesentium temporum illustris viri Paulini, cuius supra fecimus mentionem, exemplum ingerebat, qui summis opibus abiectis Christum secutus solus paene his temporibus evangelica praecepta complesset: (5) illum nobis sequendum, illum clamabat imitandum: beatumque esse praesens saeculum tantae fidei virtutisque documento, cum secundum sententiam Domini dives et possidens multa vendendo omnia et dando pauperibus, quod erat factu impossibile, possibile fecisset exemplo. (6) iam vero in verbis et confabulatione eius quanta gravitas, quanta dignitas erat!

nor was there constancy to refuse or to go against him: so oppressed was I by his auctoritas that I judged it nefas if I did not acquiesce. (4) and his sermo among us was nothing other than that the lures of the world and the burdens of the saeculum should be abandoned, so that we might follow the Lord Jesus free and unencumbered: and he set before us the exemplary example of the most outstanding and illustrious man of our present times, Paulinus, whom above we have mentioned, who, having cast off the highest opes and following Christ alone, had in these very times almost fulfilled the evangelical praecepta: (5) he proclaimed that we must follow him, that we must imitate him; and that the present saeculum was blessed as a testimony of such faith and virtue, since, according to the Lord’s judgement, being rich and possessing, he had made possible by example what was impossible to do — by selling all and giving to the pauperes. (6) and indeed what gravity, what dignity there was in his words and confabulation!

quam acer, quam efficax erat, quam in absolvendis scripturarum quaestionibus promptus et facilis! (7) et quia multos ad hanc partem incredulos scio, quippe quos viderim me ipso etiam referente non credere, Iesum testor spemque communem me ex nullius umquam ore tantum scientiae, tantum [ingenii] boni et tam puri sermonis audisse. (8) quamquam in Martini virtutibus quantula est ista laudatio!

how keen, how efficacious he was, how prompt and facile in absolving questions of the Scriptures! (7) and because I know many incredulous as to this matter, indeed some whom I have seen not to believe even when I myself reported it, I bear witness to Jesus and to our common hope that from the mouth of no one have I ever heard so much learning, so much [ingenii] goodness, and so pure a discourse. (8) although in Martin’s virtues how small is that praise!

nisi quod mirum est homini illitterato ne hanc quidem gratiam defuisse.

except that — which is wondrous — even this grace was not lacking to the illiterate man.

26 (1) Sed iam finem liber postulat, sermo claudendus est, non quod omnia, quae de Martino fuerint dicenda, defecerint, sed quia nos, ut inertes poetae, extremo in opere neglegentes, victi materiae mole succumbimus. (2) nam etsi facta illius explicari verbis utcumque potuerunt, interiorem vitam illius et conversationem cotidianam et animum caelo semper intentum nulla umquam - vere profiteor - nulla explicabit oratio. illam scilicet perseverantiam et temperamentum in abstinentia et in ieiuniis, potentiam in vigiliis et orationibus, noctesque ab eo perinde ac dies actas nullumque vacuum ab opere Dei tempus, quo vel otio indulserit vel negotio, sed ne cibo quidem aut somno, nisi quantum naturae necessitas cogebat, vere fatebor, (3) non si ipse, ut aiunt, ab inferis Homerus emergeret, posset exponere: adeo omnia, maiora in Martino sunt, quam ut verbis concipi queant.

26 (1) But now the book demands an end, the discourse must be closed, not because all that ought to be said about Martin has been exhausted, but because we, like inert poets, negligent in the last part of a work, succumb overcome by the weight of the subject-matter. (2) For although his deeds could be set forth in words however one could manage, his inner life and daily conversation and a mind ever intent upon heaven no speech will ever — I truly profess — explain. That perseverance and self‑restraint in abstinence and temperance in fasts, the vigour in vigils and prayers, nights spent by him just as days, and no time empty of the work of God in which he indulged either in leisure or business, not even in food or sleep, except insofar as the necessity of nature compelled, I shall truly confess, (3) not even if Homer himself, as they say, were to rise up from the dead, could he set them forth: so great are all things, greater in Martin than can be grasped in words.

numquam hora ulla momentumque praeteriit, quo non aut orationi incumberet aut insisteret lectioni, quamquam etiam inter legendum aut si quid aliud forte agebat, numquam animum ab oratione laxabat. (4) nimirum ut fabris ferrariis moris est, qui inter operandum pro quodam laboris levamine incudem suam feriunt, ita Martinus etiam, dum aliud agere videretur, semper orabat. (5) o vere vir beatus, in quo dolus non fuit: neminem iudicans, neminem damnans, nulli malum pro malo reddens.

never did any hour or moment pass in which he did not either apply himself to prayer or devote himself to reading; although even while reading, or if perchance he was doing some other thing, he never relaxed his mind from prayer. (4) Clearly, as is the custom of smiths and blacksmiths, who while working, for a certain easing of the toil, strike upon their anvil, so Martin also, while he seemed to be doing something else, was always praying. (5) O truly blessed man, in whom there was no deceit: judging no one, condemning no one, returning evil to no one for evil.

tantam quippe adversum omnes iniurias patientiam assumpserat, ut, cum esset summus sacerdos, impune etiam ab infimis clericis laederetur, nec propter id eos aut loco umquam amoverit aut a sua, quantum in ipso fuit, caritate reppulerit.

for he had assumed so great a patience against all injuries that, although he was high priest, he was harmed with impunity even by the lowest clerics, nor for that reason did he ever remove them from their office or, so far as in him lay, repel them from his charity.

27 (1) Nemo umquam illum vidit iratum, nemo commotum, nemo maerentem, nemo ridentem: unus idemque fuit semper, caelestem quodammodo laetitiam vultu praeferens extra, naturam hominis videbatur. (2) numquam in illius ore nisi Christus, numquam in illius corde nisi pietas, nisi pax, nisi misericordia inerat. plerumque etiam pro eorum, qui illius obtrectatores videbantur, solebat flere peccatis, qui remotum et quietum venenatis linguis et vipereo ore carpebant.

27 (1) No one ever saw him angry, no one moved, no one grieving, no one laughing: he was one and the same always, outwardly bearing a heavenly sort of joy upon his countenance, as if beyond the nature of man. (2) Never on his lips but Christ; never in his heart but piety, nor peace, nor mercy were present. He was often wont even to weep for the sins of those who seemed his detractors, who secretly and quietly assailed him with venomous tongues and a viperous mouth.

(3) et vere nonnullos experti sumus invidos virtutis vitaeque eius, qui in illo oderant, quod in se non videbant et quod imitari non valebant. atque, o nefas dolendum et ingemescendum, non alii fere insectatores eius, licet pauci admodum, non alii tamen quam episcopi ferebantur. (4) nec vero quemquam nominari necesse est, licet nosmet ipsos plerique circumlatrent: sufficiet ut, si qui ex his haec legerit et agnoverit, erubescat.

(3) And truly we have encountered some envious of his virtue and life, who hated in him what they did not see in themselves and what they were not able to imitate. And, O wickedness to be lamented and groaned over, his persecutors were not other, although very few indeed, yet were almost none other than bishops. (4) Nor indeed is it necessary that anyone be named, although most would bark about us themselves: it will suffice that, if any of these read and recognise these things, he be ashamed.

nam si irascitur, de se dictum fatebitur, cum fortasse nos de aliis senserimus. (5) non refugimus autem, ut, si qui eius modi sunt, nos quoque cum tali viro oderint. (6) illud facile confido, omnibus sanctis opusculum istud gratum fore.

for if he grow angry, he will admit that it is spoken of himself, since perhaps we have felt so in regard to others. (5) we do not, however, shrink back that, if any are of that sort, they should hate us also together with such a man. (6) this I confidently trust: that this little opus will be pleasing to all the saints.

de cetero si qui haec infideliter legerit, ipse peccabit. (7) ego mihi conscius sum me, rerum fide et amore Christi impulsum ut scriberem, manifesta exposuisse, vera dixisse: paratumque, ut spero, habebit a Deo praemium, non quicumque legerit, sed quicumque crediderit.

from now on, if anyone reads these things unfaithfully, he himself will sin. (7) I am conscious to myself that I, urged by the faith of things and by the love of Christ to write, have set forth manifest matters, have spoken truths: and he will have, as I hope, a reward prepared from God — not whoever reads, but whoever believes.