THE NEW SCHAFF-HERZOG
shall do no more the evils that he has done, but seek remission of his past sins." There are also interesting remarks on baptism and its ceremonies, and on the observance of Sunday. Gregory mentions verses written by this Martin on his namesake of Tours, which are extant in the three short poetical inscriptions published by Sirmond, Migne, and others. (R- Seeberg).
Bibliography: C. P. Caspari, Martin von Bracaras Schrift De corrections rusticorum, Christiania, 1883; ASB, March, jii 86-90; P. B. Gams, Kirchengeschichte von Spanien, ii. 471 sqq., Regensburg, 1874; O. Bardenhewer, Patrologie, pp. 579 sqq., Freiburg, 1901; Ceillier, Auteurs sacres, 3d. 350-352, 406, 885-886, 891-892; DCB, iii. 845-848.
MARTIN OF TOURS, SAINT: Bishop of Tours; b. at Sabaria (perhaps the modern Sarvar in Hungary, 80 m. s. of Vienna) in 316 or 317; d. at Candes in Gaul Nov. 11 of one of the years 397-401. He came of a Roman family of pagan faith, and was educated at Pavia; he early came under the influence of Christianity, was a catechumen at ten years of age, and was baptized at eighteen. From his fifteenth to his twentieth year he served as a soldier in Gaul. Within a few years after leaving military service, Martin went to Hilary of Poitiers and was made an exorcist. Soon after, on returning home, he suffered scourging at the hands of the Arians on account of his orthodoxy and thus gained the title of confessor. His orthodoxy resulted later (356) in his expulsion from Milan. After living as a hermit for a time, he returned to Hilary in Gaul, and about 370 gathered a company of monks near Poitiers, probably the first monastic establishment of the West. In 371 or 372, he was elected bishop of Tours, and established a second convent at what is now Marmoutier, where he built a church and gathered eighty monks around him. Martin acquired renown as a miracle-worker, and his zealous Evangelical activity met great success in spreading the Christian faith into the surrounding country.
On the occasion of an interview about 384 with the Emperor Maximus, Martin interceded unsuccessfully in behalf of the followers of Priscillian (q.v.), not out of sympathy with them but because of his strong sense of justice. Martin was professedly a man of practical life and held a simple faith resting upon trinitarian symbolism, the worship of relics and the revelations of good and evil spirits. While his predilections for monastic asceticism blinded him to the requirements of the commonly accepted rules of life, he at the same time advocated a gospel of service, in sharp contrast with the quiet life of contemplation followed by the Oriental hermits. As the molder of the popular faith of the Frankish people, Martin has become their patron saint and has made Tours a popular goal of pilgrimage. To his name was given a prominent place in the saint worship of the Middle Ages and it entered largely into the epic and legendary lore of both the French and the German language. [The most famous story concerning him is that while yet a catechumen and a young soldier he was stationed at Amiens, and there on an uncommonly severe day of midwinter encountered a poor man without clothes. Martin himself had on only
his single military cloak and his arms. He cut his cloak in two with his sword and gave half to the beggar. In recognition of this deed Christ appeared to him the next night clad in the half cloak he had given, and he heard Christ say to the attendant angels, " Martin gave me this cloak! "] (C. A. Bernoulli.)
Bibliography: The early life by Sulpicius Severus, ed. Halm, is in CSEL, vol. i.; a later account, dating from about 475 a.d., is vol. xvi. of CSEL, and is also in MGH, Auct. ant., iv. 1 (1881), 293-370; the working over of these by Gregory.^of Tours, ed. B. Krusch, is in MGH., Script, rer. Merov., i (1885), 584-662. A large list of literature is given in Potthast, Wegweiser, pp. 1459-61. Among the more recent accounts may be named: A. Dupuy, Histoire de S. Martin . de Tours, Schaffhausen, 1855; J. H. Reinkens, Martin von Tours, Breslau, 1866; F. Chamard, Saint Martin et son monastere de LAgugi, Poitiers, 1873; J. Rabory, Vie de S. Martin, apStre des Gaules, Abbeville, 1894; the lives by A. Lecoy de la Marche, Paris, 1895, and H. Bas, ib., 1897; DCB, iii. 838- 845. To these are to be added the notices in J. H. Newman, Historical Sketches, vol. iii., "Martin and Maximus," 185-210, London, 1873; A. Marignan, £tudessurla civilisation francaise, vol. i., Paris, 1899; and C. A. Bernoulli, Die Heiligen der Merovinger, Tubingen, 1900; also J. G. Bulliot and F. Thiollier, La Mission et le culte deS. Martin d'apres les legendes populaires, Paris, 1892.
MARTIN, ALEXANDER: Free Church of Scotland; b. at Panbride (11 m. n.e. of Dundee), Forfarshire, Nov. 25, 1857- He was educated at Watson's College, Edinburgh, Edinburgh University (M.A., 1880), and New College (the theological hall of the same institution), from which he was graduated in 1883. He was assistant to the professor of moral philosophy at Edinburgh University from 1880 to 1883 and examiner in mental philosophy at the same university from 1886 to 1888, while from 1884 to 1897 he was minister of Morningside Free Church, Edinburgh. Since 1897 he has been professor of apologetics and practical theology in New College. In theology he belongs to the modern Evangelical school. He has written Winning the Soul (Edinburgh, 1897) and The Present Position of Apologetics (1897).
MARTIN, CHALMERS: Presbyterian; b. at Ashland, Ky., Sept. 7, 1859. He was educated at Princeton College (A.B., 1879) and Princeton Theological Seminary, from which he was graduated in
1882, and where he was fellow in Hebrew in 1SS2-
1883. He was a missionary in Laos, northern Siam, in 1883-86, after which he held successive pastorates at Moorestown, N. J. (1888-91) and Port Henry, N. Y. (1891-92). He was then Eliott F. Shepard instructor in Old Testament in Princeton Theological Seminary and instructor in Hebrew in Princeton University from 1892 to 1900, and president of Pennsylvania College for Women, Pittsburg, Pa., from 1900 to 1903. Since 1903 he has been professor of Old-Testament history and literature in the University of Wooster, Wooster, O., and was also students' lecturer on missions in Princeton Theological Seminary in 1895 and 1901. He has been a member of the General Assembly's Permanent Committee on Systematic Beneficence since 1903, and in the same year became a member of the Religious Education Society. In theology he is a Calvinist of the conservative type, and a firm believer in the traditional view of Biblical criticism. Besides a