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Martin of

This article is about the French . For the Caribbean minority faith. island, see Saint Martin. For other uses, see Saint Martin As the son of a veteran officer, Martin at fifteen was re- (disambiguation). quired to join a cavalry ala. Around 334, he was sta- tioned at Ambianensium civitas or Samarobriva in (: Sanctus Martinus Turonensis; (now , ).[2] It is likely that he joined the 316 – 8 November 397) was of Tours, whose Equites catafractarii Ambianenses, a unit shrine in France became a famous stopping-point for listed in the Notitia Dignitatum. His unit was mostly cer- pilgrims on the road to in . emonial and did not face much combat.[3] Around his name much legendary material accrued, and he has become one of the most familiar and recognis- able Christian . As he was born in what is now , , spent much of his childhood in , Italy, and lived most of his adult life in France, he is considered a spiritual bridge across Europe.[1] His life was recorded by a contemporary, the hagiographer . Some of the ac- counts of his travels may have been interpolated into his vita to validate early sites of his cult. He is best known for the account of his using his military sword to cut his cloak in two, to give half to a beggar clad only in rags in the depth of winter. Conscripted as a soldier into the Roman army, he found the duty incompatible with the Christian faith he had adopted and became an early .

1 Life

1.1 Soldier St Martin leaves the life of chivalry and renounces the army Martin was born in 316 AD in Savaria in the Diocese of (fresco by Simone Martini) (now Szombathely, Hungary). His father was a senior officer (tribune) in the Imperial Horse Guard, a According to his biographer, Sulpicius Severus, he served unit of the Roman army, later stationed at Ticinum (now [2] in the military for only another two years, though many Pavia), in northern Italy, where Martin grew up. scholars believe that these two years, “are in fact not At the age of ten he attended the Christian church against nearly enough to bring the account to the time when he the wishes of his parents, and became a catechumen. would leave, that is, during his encounter with Caesar Ju- Christianity had been made a legal religion (in 313) in the lian (the one who has gone down in history as the . It had many more adherents in the East- Apostate). Jacques Fontaine thinks that the biographer ern Empire, whence it had sprung, and was concentrated was somewhat embarrassed about referring to [Martin’s] in cities, brought along the trade routes by converted Jews long stint in the army, [because of the perennially tenuous and Greeks (the term 'pagan' literally means 'country- relation between the Christian conscience and war].”[4] dweller'). Christianity was far from accepted amongst the Such scholars hold that Martin would have remained in higher echelons of society; among members of the army the army for the entirety of his prescribed twenty-five the worship of Mithras would have been stronger. Al- year term, and that, in their opinion, such service need not though the conversion of the Emperor Constantine, and have obliged him to violate his Christian conscience by the subsequent programme of church-building, gave a shedding blood on the battlefield. Regardless of whether greater impetus to the spread of the religion, it was still a or not he remained in the army, academic opinion holds

1 2 1 LIFE

that just before a battle with the at Borbetomagus Roman classical culture in the area: (now Worms, ), Martin determined that his faith prohibited him from fighting, saying, “I am a soldier of "[W]hen in a certain village he had demol- Christ. I cannot fight.” He was charged with cowardice ished a very ancient temple, and had set about and jailed, but in response to the charge, he volunteered cutting down a pine-tree, which stood close to to go unarmed to the front of the troops. His superiors the temple, the chief priest of that place, and a planned to take him up on the offer, but before they could, crowd of other heathens began to oppose him; the invaders sued for peace, the battle never occurred, and and these people, though, under the influence Martin was released from military service.[5] of the Lord, they had been quiet while the tem- ple was being overthrown, could not patiently Martin declared his vocation, and made his way to the city allow the tree to be cut down”.[9] of Caesarodunum (now Tours), where he became a disci- ple of Hilary of , a chief proponent of Trinitarian Sulpicius affirms that Martin withdrew from the city to Christianity.[6] He opposed the of the Impe- live in Marmoutier (Majus Monasterium), the rial Court. When Hilary was forced into exile from Pic- he founded, which faces Tours from the opposite shore tavium (now Poitiers), Martin returned to Italy. Accord- of the . Here Martin and some of the monks who ing to Sulpicius Severus, he converted an Alpine brigand followed him built cells of wood; others lived in caves on the way, and confronted the Devil himself. Having dug out of the rock. Martin introduced a rudimentary heard in a dream a summons to revisit his home, Martin system. Once a year the bishop visited each of his crossed the , and from went over to Pannonia. , traveling on foot, or by donkey or boat. He con- There he converted his mother and some other persons; tinued to set up monastic communities, and extended the his father he could not win. While in Illyricum he took bounds of his episcopate from Touraine to such distant sides against the Arians with so much zeal that he was points as Chartres, Paris, Autun, and Vienne. At Vienne, publicly scourged and forced to leave.[6] Returning from according to his biographer, he cured of , he was confronted by the Arian archbishop of Mi- a disease of the eyes.[6] lan Auxentius, who expelled him from the city. Accord- ing to the early sources, Martin decided to seek shelter In one instance, the pagans agreed to fell their sacred fir on the island then called Gallinaria, now Isola d'Albenga, tree, if Martin would stand directly in its path. He did so, in the Ligurian Sea, where he lived the solitary life of a and it miraculously missed him. Sulpicius, a classically hermit. educated aristocrat, related this anecdote with dramatic details, as a set piece. Sulpicius could not have failed to know the incident the Roman poet recalls in sev- 1.2 Bishop eral Odes, of his narrow escape from a falling tree.[10] Martin was so dedicated to the freeing of prisoners that With the return of Hilary to his see in 361, Martin joined when authorities, even emperors, heard he was coming, him and established a monastery nearby. This site was they refused to see him because they knew he would re- developed into the Benedictine Ligugé Abbey, the oldest quest mercy for someone and they would be unable to monastery known in Europe.[7] It became a centre for the refuse. evangelisation of the country districts. He travelled and preached through western Gaul: “The memory of these apostolic journeyings survives to our day in the numer- 1.3 On behalf of the Priscillianists ous local legends of which Martin is the hero and which indicate roughly the routes that he followed.”[2] The churches of other parts of Gaul and in Spain were being disturbed by the Priscillianists, an ascetic sect, In 371 Martin was acclaimed bishop of Tours, where he named after its leader, , bishop of Avila.[6] The impressed the city with his demeanour. He had been First Council of Saragossa had condemned Priscillian and drawn to Tours by a ruse — he was urged to come to min- his supporters as heretics. Priscillian and his supporters ister to someone sick — and was brought to the church, had fled, and some of , led by Bishop where he reluctantly allowed himself to be consecrated [8] Ithacius, brought charges before Emperor Magnus Max- bishop. According to one version, he was so unwilling imus. Although greatly opposed to the Priscillianists, to be made bishop that he hid in a barn full of geese, but Martin hurried to the Imperial court of to remove their cackling at his intrusion gave him away to the crowd; them from the secular jurisdiction of the emperor. Along that may account for complaints by a few that his appear- with St. (December 7), Martin rejected Bishop ance was too disheveled to be commensurate with a bish- Ithacius’s principle of putting heretics to death—as well opric, but the critics were hugely outnumbered. as the intrusion of the emperor into such matters. He As bishop, Martin set to enthusiastically ordering the de- prevailed upon the emperor to spare the life of the heretic struction of pagan temples, altars and sculptures. Schol- Priscillian. At first, Maximus acceded to his entreaty, but, ars suggest the following account may indicate the depth when Martin had departed, yielded to Ithacius and or- of the Druidic folk religion in relation to the veneer of dered Priscillian and his followers to be beheaded (385). 3

Martin then pleaded for a cessation of the persecution of Priscillian’s followers in Spain.[8] Deeply grieved, Martin refused to communicate with Ithacius, until pressured by the Emperor. Martin died in Candes-Saint-Martin, Gaul (central France) in 397.

1.4 The Abbey of Marmoutier

The Abbey of Marmoutier was a monastery just out- side today’s city of Tours in Indre-et-Loire, France es- tablished by Martin around 372. The saint founded the monastery to escape attention and live life as a monas- tic. The Abbey at Tours was one of the most promi- nent and influential establishments in medieval France. awarded the position of Abbot to his friend and adviser , the great English scholar and ed- ucator. At this time the Abbot could travel between Tours and the court at Trier in Germany and always stay overnight at one of his own properties. It was at Tours that Alcuin’s scriptorium (a room in devoted to the copying of manuscripts by monastic scribes) de- veloped Caroline minuscule, the clear round hand which made manuscripts far more legible. The Charity of St. Martin, by Jean Fouquet In later times the abbey was destroyed by fire on sev- eral occasions and ransacked by Norman in 853 dream confirmed Martin in his piety, and he was baptised and in 996. Rebuilt beginning in 1014, by Hervé de at the age of 18.[8] Buzançais, treasurer of Saint Martin, to accommodate the crowds of pilgrims and to attract them, the shrine of The part kept by himself became the famous pre- St. Martin of Tours became a major stopping-point on served in the oratory of the Merovingian kings of the [2] pilgrimages. In 1453 the remains of Saint Martin were at the Marmoutier Abbey near Tours. During transferred to a magnificent new reliquary donated by the , the supposed relic of St. Martin’s Charles VII of France and Agnes Sorel. miraculous cloak, (cappa Sancti Martini) was carried by the king even into battle, and used as a holy relic upon During the , the was which oaths were sworn. The cloak is first attested in sacked by the Protestant in 1562. It was dises- the royal treasury in 679, when it was conserved at the [11] tablished during the . It was decon- palatium of Luzarches, a royal that was later ceded to secrated, used as a stable, then utterly demolished. Its the monks of Saint-Denis by Charlemagne, in 798/99.[12] dressed stones were sold in 1802 after two streets were built across the site, to ensure the abbey would not be re- The priest who cared for the cloak in its reliquary was constructed. called a cappellanu, and ultimately all priests who served the military were called cappellani. The French transla- tion is chapelains, from which the English word chaplain is derived.[13] 2 Legend of Martin’s cloak A similar linguistic development took place for the term referring to the small temporary churches built for the While Martin was a soldier in the Roman army and de- relic. People called them a “capella”, the word for a little ployed in Gaul (modern-day France), he experienced a cloak. Eventually, such small churches lost their associ- vision, which became the most-repeated story about his ation with the cloak, and all small churches began to be life. One day as he was approaching the gates of the city referred to as “”.[14] of Amiens, he met a scantily clad beggar. He impulsively cut his military cloak in half to share with the man. That night, Martin dreamed of Jesus wearing the half-cloak he had given away. He heard Jesus say to the angels: “Mar- 3 tin, who is still but a catechumen, clothed me with this robe.” (Sulpicius, ch 2). In another version, when Mar- The early life of Saint Martin was written by Sulpicius tin woke, he found his cloak restored to wholeness. The Severus, who knew him personally.[15] It expresses the 4 4 VENERATION

Reliquary for the head of St. Martin, silver and copper, part gilt, from the church at Soudeilles, late 14th century, Louvre

longer sufficient for the crowd of pilgrims it was already drawing. Perpetuus built a larger basilica, 38 m long and 18 m wide, with 120 columns.[20] Martin’s body was taken from the simple at his hermitage at Candes- San Martín y el mendigo by St-Martin to Tours and his sarcophagus was reburied be- hind the high altar of the new basilica.[21] A large block of intimate closeness the 4th-century Christian felt with the marble above the tomb, the gift of bishop Euphronius of Devil in all his disguises, and has many accounts of mira- Autun (472-475), rendered it visible to the faithful gath- cles. Some follow familiar conventions— casting out dev- ered behind the high altar. Werner Jacobsen suggests it may also have been visible to also to pilgrims encamped ils, raising the paralytic and the dead. Others are more un- [22] usual: turning back the flames from a house while Martin in the atrium of the basilica. Contrary to the usual ar- was burning down the Roman temple it adjoined; deflect- rangement, the atrium was sited behind' the church, close ing the path of a felled sacred pine; the healing power of to the tomb in the apse, which may have been visible a letter written from Martin. through a fenestrella in the apse wall. St. Martin’s popularity can be partially attributed to his adoption by successive royal houses of France. Clovis, 4 Veneration King of the , one of many warring tribes in sixth-century France, promised his Christian wife Clotilda that he would be baptised if he was victorious The veneration of Martin was widely popular in the over the . He credited the intervention of St Middle Ages, above all in the region between the Loire Martin with his success, and with several following tri- and the Marne, where Le Roy Ladurie and Zysberg noted [16] umphs, including the defeat of Alaric II. The popular de- the densest accretion of hagiotoponyms commemorat- votion to St Martin continued to be closely identified with ing Martin.[17] had earlier declared, [18] the Merovingian monarchy: in the early seventh century “Wherever Christ is known, Martin is honored.” Dagobert I commissioned the to When Bishop Perpetuus took office at Tours in 461, the make a work in gold and gems for the tomb-shrine.[23] little chapel over Martin’s grave, built in the previous cen- The bishop wrote and distributed an tury by Martin’s immediate successor, Bricius,[19] was no influential Life filled with miraculous events of St. Mar- 4.1 Revival of the popular devotion to St. Martin in the Third Republic 5 tin’s career. Martin’s cultus survived the passage of power mix of Romanesque and Byzantine, sometimes defined as to their successors, the . neo-Byzantine.[24] The new Basilique Saint-Martin was erected on a portion of its former site, which was pur- chased from the owners. Started in 1886, the church was consecrated 4 July 1925.[25]

4.1.2 Franco-Prussian War

Scholars believe that Martin’s renewed popularity was related to his association as a during the Franco-Prussian War of 1870-1871. During the military and political crisis of the Franco-Prussian war, Napoleon III’s Second Empire collapsed. After the surrender of Napoleon to the Prussians after the Battle of Sedan in September 1870, a provisional government of national defense was established, and France’s Third Republic was proclaimed. Paris was evacuated due to the advancing en- Basilica of St. Martin, Tours emy and for a brief time, Tours (September–December 1870) became the effective capital of France. 4.1 Revival of the popular devotion to St. St Martin was promoted by the clerical right as the pro- tector of the nation against the German threat. Conser- Martin in the Third Republic vatives associated the dramatic collapse of Napoleon III’s regime as a sign of divine retribution on the irreligious See also: § Church and state emperor. Priests interpreted it as punishment for a nation led astray due to years of anti-clericalism. They preached repentance and a return to religion for political stability. 4.1.1 Excavations and rediscovery of the tomb The ruined towers of the old royal basilica of St. Mar- tin at Tours came to symbolize the decline of traditional Catholic France.[26]

Tomb of Saint Martin The new Basilica

Main article: Basilica of St. Martin, Tours With the government’s relocation to Tours during the Franco-Prussian War, 1870, numerous pilgrims were at- tracted to St. Martin’s tomb. It was covered by a tem- In 1860 excavations by (1797–1876) estab- porary chapel built by Monsignor Guibert (archbishop of lished the dimensions of the former abbey and recovered Tours, 1857-1871). The popular devotion to St. Mar- some fragments of architecture. The tomb of St. Martin tin was also associated with the nationalistic devotion to was rediscovered on December 14, 1860, which aided in the . The flag of Sacre-Coeur, borne by the nineteenth-century revival of the popular devotion to Ultramontane Catholic Pontifical Zouaves who fought at St. Martin. Patay, had been placed overnight in St. Martin’s tomb After the radical of 1871, there was a before being taken into battle on October 9, 1870. The resurgence of conservative Catholic piety, and the church banner read “Heart of Jesus Save France” and on the re- decided to build a basilica to St. Martin. They selected verse side Carmelite Nuns of Tours embroidered “Saint Victor Laloux as architect. He eschewed Gothic for a Martin Protect France”.[27]As the French army was victo- 6 5 PATRONAGE

rious in Patay, many among the faithful took the victory of Tours, 1896–1913) worked to associate St. Martin as to be the result of divine favor. Popular hymns of the a specifically “republican” patron. Renou had served as a 1870s developed the theme of national protection under chaplain to the 88e Régiment des mobils d'Indre-et-Loire the cover of Martin’s cloak, the “first flag of France”.[26] during the Franco-Prussian war and was known as the During the nineteenth-century Frenchmen, influenced by “army bishop.” Renou was a strong supporter of St. Mar- secularism, agnosticism, and anti-clericalism, deserted tin and believed that the national destiny of France and all the church in great numbers. As Martin was a man’s saint, its victories were attributed to him. He linked the mili- the devotion to him was an exception to this trend. For tary to the cloak of St. Martin, which was the “first flag of France” to the French tricolor, “the symbol of the union men serving in the military, Martin of Tours was pre- sented by the Catholic Right as the masculine model of of the old and new.” This flag symbolism connected the devotion to St. Martin with the Third Republic. But, the principled behavior. He was a brave fighter, knew his obligation to the poor, shared his goods, performed his tensions of the Dreyfus Affair renewed anti-clericalism in France and drove a wedge between the Church and required military service, followed legitimate orders, and respected secular authority.[28] The story of his refusing the Republic. By 1905, the influence of Rene Waldeck- and Emile Combes, combined with deteriorat- to bear arms was conveniently forgotten. Rousseau ing relations with the Vatican, led to the separation of church and state.[30] 4.1.3 Opposition from Anticlericals St. Martin’s popularity was renewed during the First World War. Anticlericalism declined, and priests served During the 1870s, the procession to St. Martin’s tomb in the French forces as chaplains. More than 5,000 of at Tours became a display of ecclesiastical and military them died in the war. In 1916, Assumptionists organized cooperation. Army officers in full uniform acted as mili- a national pilgrimage to Tours that attracted people from tary escorts, symbolically protecting the and clear- all of France. The devotion to St. Martin was amplified ing the path for them. Anti-clerics viewed the staging of in the dioceses of France, where special prayers were of- public religious processions as a violation of civic space. fered to the . When the armistice was signed In 1878, M. Rivière, the provisional mayor of Tours, with on Saint Martin’s Day, 11 November 1918, the French anticlerical support banned the November procession in people saw it was a sign of his intercession in the affairs honor of St. Martin. President Patrice de Mac-Mahon, of France.[31] was succeeded by the Republican Jules Grevy, who cre- ated a new national anticlerical offensive. Bishop Louis- Édouard-François-Desiré Pie of Poitiers united conserva- tives and devised a massive demonstration for the Novem- 5 Patronage ber 1879 procession. Pie’s ultimate hope was that St Mar- tin would stop the “chariot” of modern society, and lead to the creation of a France where the religious and secular sectors merged. The struggle between the two men was reflective of that between conservatives and anti-clerics over the church’s power in the army. From 1874, military chaplains were allowed in the army in times of peace, but anti-clerics viewed the chaplains as sinister monarchists and counter- revolutionaries. Conservatives responded by creating the short-lived Legion de in 1878 and the so- ciety, Notre Dame de Soldats, to provide unpaid vol- untary chaplains with financial support. The legisla- ture passed the anticlerical Duvaux Bill of 1880, which reduced the number of chaplains in the French army. Anticlerical legislators wanted commanders, not chap- Martin of Tours’s Fountain, behind the Visitors Center - Szom- lains, to provide troops with moral support and to super- bathely vise their formation in the established faith of “patriotic Republicanism.”[29] He is the patron saint of beggars (because of his shar- ing his cloak), wool-weavers and tailors (also because of his cloak), soldiers (or some emphasise infantrymen), 4.2 St. Martin as a French Republican pa- geese (some say because they gave his hiding place away tron when he tried to avoid being chosen as bishop, others be- cause their migration coincides with his feast), vintners St. Martin has long been associated with France’s royal and innkeepers (because his feast falls just after the late heritage. Monsignor René François Renou (Archbishop grape harvest), and France. 8.2 European folk traditions 7

6 Iconography 8.2 European folk traditions

Martin is most generally portrayed on horseback dividing Main article: St. Martin’s Day his cloak with the beggar. His emblem in English art is From the late 4th century to the late Middle Ages, much often that of a goose, whose annual migration is about late Autumn.[32]

7 Influence

By the early 9th century, respect for Saint Martin was well-established in Ireland. His monastery at Mar- moûtiers became the training ground for many Celtic missions and missionaries. Some believe that St. Patrick was his nephew and that Patrick was one of many Celtic notables who lived for a time at Marmoûtiers. St. definitely studied at Marmoûtiers and was profoundly in- Monument to Saint Martin of Tours in Odolanów, fluenced by Martin, carrying a deep love and respect for his teacher and his methods back to Scotland. Ninian was of , including , engaged in in the process of building a church when news reached a period of beginning on the day after St. Mar- him of Martin’s death. Ninian dedicated that church to tin’s Day, . This fast period lasted 40 days, Martin. The Book of Armagh, contains three distinct and was, therefore, called Quadragesima Sancti Martini, groups of material (1) A complete text of the New Testa- which means in Latin “the forty days of St. Martin.” At St. ment, (2) A dossier of materials on and (3) Martin’s eve and on the feast day, people ate and drank almost the complete body of writings on Saint Martin by very heartily for a last time before they started to fast. Sulpicius Severus.[33] This fasting time was later called "" by the Church In 's Vita Columbani, Jonas relates that and was considered a time for spiritual preparation for the Saint , while travelling requested to be . allowed to pray at the tomb of St Martin. The Irish On St. Martin’s Day, children in , the south- palimpsest sacramentary from the mid-7th century con- ern and north-western parts of the , and the tains the text of a mass for St Martin. In the Life of Catholic areas of Germany and still participate , Adamnan mentions in passing that St Martin in paper lantern processions. Often, a man dressed as was commemorated during Mass at .[33] St. Martin rides on a horse in front of the procession. In his Ireland and Her Neighbours in the Seventh Cen- The children sing songs about St. Martin and about their tury,[34] Michael Richter attributes this to the mission of lanterns. The food traditionally eaten on the day is goose, Palladius seen within the wider context of the mission of a rich bird. According to legend, Martin was reluctant to to Britain around 429. Thus, this become bishop, which is why he hid in a stable filled with could be the context in which the Life of St Martin was geese. The noise made by the geese betrayed his location brought from Gaul to Ireland at an early date, and could to the people who were looking for him. explain how Columbanus was familiar with it before he ever left Ireland.[33]

8 Legacy

8.1 Ligugé Abbey

Founded by Martin of Tours in 360, Ligugé Abbey is one of the earliest monastic foundations in France. The rep- utation of the founder attracted a large number of dis- ciples to the new monastery; the disciples initially living in locaciacum or small huts, this name later evolved to Ligugé. Its reputation was soon eclipsed by Martin’s later foundation at Marmoutier. As of 2013, the Benedictine Statue of Saint Martin in the grounds of Saint Martin de Tours community at Ligugé numbered twenty-five.[35] Roman in Saint Martinville, Louisiana 8 8 LEGACY

In , children are sometimes given a bag full of nuts, tron saint of Szombathely, Hungary, with a church dedi- hazelnuts, oranges and tangerines. In old days, nuts were cated to him, and also the patron saint of . used by the children in their games. The parish of Baħrija In the Netherlands, he is the patron of the cathedral and is dedicated to Saint Martin, and on his feast, a fair with city of . He is the patron of the city of ; agricultural produce and animals is organized. It is the its Martini tower and Martinikerk (Groningen) (Martin’s end of the harvest period. Church) were named for him. He is also the patron of the [36] In the east part of the Belgian province of East-Flanders church and town of Bocaue. (Aalst) and the west part of (), tra- St. Martin’s Church in , Germany is a ma- ditionally children receive presents from St. Martin on jor city landmark. It is located in the heart of the city’s November 11, instead of from on Decem- downtown in St. Martin’s Square, and is surrounded by a ber 6 or on December 25. They also have number of restaurants and shops. The church was origi- lantern processions, for which children make lanterns out nally built as a Franciscan monastery in the 14th century of beets. In recent years, the lantern processions have be- and has a number of unique architectural features.[37] come widespread as a popular ritual, even in Protestant St. Martin is the patron saint of the Polish towns of areas of Germany and the Netherlands. Most Protestant and Opatów. His day is celebrated with a pro- churches no longer officially recognize Saints. cession and festivities in the city of Poznań, where the In , where the saint’s day is celebrated across the main street (Święty Marcin is named for him, after a 13th- country, it is common for families and friends to gather century church in his honor . A special type of crescent around the fire in reunions called magustos, where they cake (rogal świętomarciński) is baked for the occasion. typically eat roasted and drink , jeropiga As November 11 is also Polish Independence Day, it is a (drink made of grape must and firewater) and aguapé (a public holiday. sort of weak and watered-down wine). According to the In , St. Martin has a strong popular fol- most widespread variation of the cloak story, Saint Martin lowing and is frequently referred to as San Martín Ca- cut off half of his cloak in order to offer it to a beggar and ballero, in reference to his common depiction on horse- along the way, he gave the remaining part to a second back. Mexican folklore believes him to be a particularly beggar. As he faced a long ride in a freezing weather, the helpful saint toward business owners. dark clouds cleared away and the sun shone so intensely that the frost melted away. Such weather was rare for early November, so was credited to God’s intervention. The phenomenon of a sunny break to the chilly weather on Saint Martin’s Day (11 November) is called Verão de São Martinho (Saint Martin’s Summer, veranillo de san Martín in Spanish) in honor of the cloak legend.

Stained glass in St. Martin of Tours Church in Vegreville, , Canada

San Martín de Loba is the name of a municipality in the Bolívar Department of . Saint Martin, as San Martín de Loba, is the patron saint of Vasquez, a small Rogal świętomarciński, baked for St. Martin’s Day in Poznań village in Colombia. Though no mention of St. Martin’s connection with Many churches are named after Saint Martin of Tours. St is made by Gregory of Tours or other early Martin-in-the-fields, at Trafalgar Square in the centre of hagiographers, he is now credited with a prominent role London, has a history appropriately associated with Mar- in spreading wine-making throughout the Touraine re- tin’s renunciation of war; , founder of the gion and the planting of many vines. The Greek myth , was Vicar 1914-26, and there is a that Aristaeus first discovered the concept of pruning the memorial chapel for him, with a plaque for , vines, after watching a goat eat some of the foliage, has also a noted Anglican pacifist; the steps of the church are been adopted for Martin.[38] He is also credited with in- often used for peace vigils. Saint Martin’s Cathedral, in troducing the grape varietal, from which Ypres, , is dedicated to him. St. Martin is the pa- most of the white wine of western Touraine and Anjou is 9 made. around under the saint’s protection. was named after St. Martin, as he was bap- tised on November 11 (St. Martin’s Day), 1483. Many • St Martin and the Beggar, by El Greco, ca. 1597-99 older Lutheran congregations are named after St. Martin, (, Washington) which is unusual (for Lutherans) because he is a saint who • does not appear in the Bible. (Lutherans regularly name Louis Anselme Longa, La charité de saint Martin congregations after the evangelists and other saints who • Kloster Wettingen Ost appear in the Bible but are hesitant to name congregations after post-Biblical saints.) Martin of Tours is the patron saint of the U.S. Army 9 Notes Quartermaster Corps, which has a medal in his name.[39] The Church Lads’ and Church Girls’ Brigade, a 5-7 age [1] Lanzi, Fernando (2004). Saints and Their Symbols: Rec- group, was renamed 'Martins’ in his honour in 1998. ognizing Saints in Art and in Popular Images. Liturgical Press. p. 104. ISBN 0-8146-2970-9. Retrieved 2008- 07-19.

[2] Clugnet, Léon. “St. Martin of Tours.” The Catholic Ency- clopedia. Vol. 9. New York: Robert Appleton Company, 1910. 4 Jun. 2013

[3] “St Martin of Tours”, Archdiocese for the Military Ser- vices, USA

[4] Pernoud, Regine (2006). Martin of Tours: Soldier, Bishop, Saint. p 29.

[5] Kurlansky, Mark (2006). Nonviolence: Twenty-five Lessons from the History of a Dangerous Idea. pp 26-27.

[6] Crawley, John J. Lives of the Saints, John J. Crawley & Co. Inc.

[7] Benedict XVI. ""Generous Witness of the Gospel of Charity”, 11 November 2007

[8] Foley O.F.M., Leonard. Saint of the Day, Lives, Lessons, and Feast, (revised by Pat McCloskey O.F.M.), Francis- can Media, ISBN 978-0-86716-887-7

[9] Sulpicius, Vita ch. xiii

[10] Odes ii.13 and .17 and iii.4 (me truncus elapsus cerebro sustulerat nisi faunus ictum dextra levasset)

[11] Farmer, Sharon (1991). Communities of St. Martin: Leg- end and Ritual in Medieval Tours, Pp. 78-96.

[12] J.-P. Brunterch, in Un village au temps de Charlemagne, pp. 90-93, noted in François-Olivier Touati, Maladie et société au Moyen âge (Paris/Brussels, 1998) p. 216 note 100.

[13] Ducange, Glossarium, s.v “Capella)", noted in Ency- , the 97-meter-high Martini Tower in Groningen, the clopaedia Britannica 1911, s.v. “Chapel”. Netherlands. [14] MacCulloch, Daimaid (2009). A : The First Three Thousand Years. Penguin Group. ISBN 8.3 In modern film 1-101-18945-2. [15] Sulpicius Severus. Life of St. Martin, College of St. Bene- The Dutch film Flesh and Blood (1985) prominently fea- dict, St. John’s University; St. Joseph, Minnesota tures a statue of Saint Martin. A mercenary in Renais- sance Italy, named Martin, finds a statue of Saint Martin [16] A hagiotoponym is a place-name that commemorates a cutting his cloak and takes it as a sign to desert and rogue saint. 10 12 EXTERNAL LINKS

[17] Emmanuel Le Roy Ladurie and A. Zysberg, “Géographie 10 See also des hagiotoponymes en France”, Annales E.S.C. (1983), map p. 1331. • The Community of Saint Martin, an association of [18] Quoted by Louis Réau, Iconographie de I'art chretien, p. Roman Catholic priests. 902. • Martin (name) [19] “Hic aedificavit basilicam parvulam super corpus beati Martini, in qua et ipse sepultus est” (Gregory, Libri histori- arum 10.31, quoted in Werner Jacobsen, “Saints’ Tombs 11 References in Frankish Church Architecture” Speculum 72.4 (Octo- ber 1997:1107-1143) p. 1108. • Sulpicius Severus On the Life of St. Martin. Trans- [20] The details are in Gregory, Libri historiarum 2.14 lation and Notes by Alexander Roberts. In A Se- lect Library of Nicene and Post-Nicene Fathers of the [21] May Viellard-Troiëkouroff, “La basilique de Saint- Christian Church, New York, 1894, available online Martin de Tours de Perpetuus (470) d'après les fouilles archéologiques”, Actes du 22e Congrès international • Brennan, Brian (1997). “The Revival of the Cult d'histoire d'art 1966. (Budapest 1972), vol. 2:839-46); of Martin of Tours in the Third Republic”, Church Charles Lelong, La basilique de Saint-Martin de Tours History (Chambray-lès-Tours 1986). • Clare Stancliffe, St Martin and his hagiographer: [22] Jacobsen 1997:1108f. History and miracle in Sulpicius Severus (Oxford, [23] Vita Eligii: “miro opificio exaure et gemmis contextuit sepul- Clarendon Press, 1983), pp. xvi+400 (Oxford His- chrum:; quoted in Jacobsen 1997:1109 note 11. torical Monographs).

[24] Note: Pilgrimage in comparable Romanesque- • Mark Kurlansky (2006). Nonviolence: twenty-five Byzantine taste being erected during the same period are lessons from the history of a dangerous idea. Mod- the Basilique du Sacré-Cœur, Paris and in Lyon the basil- ern Library chronicles book, , Inc., ica of Notre-Dame de Fourvière. New York. ISBN 0-679-64335-4. [25] “Historique”. “Basilique Saint-Martin” (official website) (in French). Retrieved 2008-09-16. 12 External links [26] Brennan, pp 489-491.

[27] Brennan, p 499. • “St. Martin, Bishop of Tours, Confessor”, Butler’s Lives of the Saints [28] Brennan, pp 491-492. • The Life and Miracles of Saint Martin of Tours, [29] Brennan, pp 495-496. Bishop and Confessor of the Catholic Church [30] Brennan, Brian (1997). “The Revival of the Cult of Mar- • The Community of St Martin tin of Tours in the Third Republic”. Pp 497-499. • The Life of St Martin as depicted in the [31] Brennan, Brian (1997). “The Revival of the Cult of Mar- tin of Tours in the Third Republic”. Pp 499-501. of (c.1220) • [32] “The Life of St. Martin of Tours”, St. Martin’s Anglican St Martin’s churches of the world Church, Eynesford, Kent

[33] “Irish Devotion to Saint Martin of Tours”, Saint Conleth’s Catholic Heritage Association

[34] Richter, Michael, ''Ireland and Her Neighbours in the Sev- enth Century, pp. 225-230, Four Courts Press, 1999

[35] L'Abbaye Saint-Martin de Ligugé

[36]

[37] http://www.kaiserslautern.de/tourismus/sehenswertes/ sehenswuerdigkeiten/00996/index.html?lang=en

[38] For instance in Hugh Johnson, Vintage: The Story of Wine 1989, p 97.

[39] Quartermaster Corps: The Order of Saint Martin 11

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13.2 Images • File:Basiliquestmartin.jpg Source: http://upload.wikimedia.org/wikipedia/commons/f/f4/Basiliquestmartin.jpg License: Public domain Contributors: ? Original artist: ? • File:Commons-logo.svg Source: http://upload.wikimedia.org/wikipedia/en/4/4a/Commons-logo.svg License: ? Contributors: ? Original artist: ? • File:El_Greco_-_San_Martín_y_el_mendigo.jpg Source: http://upload.wikimedia.org/wikipedia/commons/5/5b/El_Greco_-_San_ Mart%C3%ADn_y_el_mendigo.jpg License: Public domain Contributors: 1. The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002. ISBN 3936122202. Distributed by DIRECTMEDIA Publish- ing GmbH. Original artist: El Greco • File:Head_reliquary_Martin_Louvre_OA6459.jpg Source: http://upload.wikimedia.org/wikipedia/commons/7/74/Head_reliquary_ Martin_Louvre_OA6459.jpg License: Public domain Contributors: Jastrow (2006) Original artist: Unknown • File:Höchster_Schloß_Tor_St_Martin.jpg Source: http://upload.wikimedia.org/wikipedia/commons/f/fc/H%C3%B6chster_Schlo% C3%9F_Tor_St_Martin.jpg License: CC-BY-SA-2.5-2.0-1.0 Contributors: Eva K. / Eva K. Original artist: Eva K. / Eva K. • File:La_charité_de_saint_Martin.jpg Source: http://upload.wikimedia.org/wikipedia/commons/5/52/La_charit%C3%A9_de_saint_ Martin.jpg License: Public domain Contributors: http://expositions.bnf.fr/fouquet/grand/f121.htm Original artist: Jean Fouquet • File:Martini_Toren.JPG Source: http://upload.wikimedia.org/wikipedia/commons/d/d5/Martini_Toren.JPG License: CC-BY-SA-3.0 Contributors: Originally from nl.wikipedia; description page is/was here. Original artist: Original uploader was Ra-smit at nl.wikipedia • File:Odolanow4a.jpg Source: http://upload.wikimedia.org/wikipedia/commons/d/d3/Odolanow4a.jpg License: CC-BY-SA-3.0 Contrib- utors: ? Original artist: ? • File:Rogale_świętomarcińskie_RB1.JPG Source: http://upload.wikimedia.org/wikipedia/commons/2/26/Rogale_%C5%9Bwi%C4% 99tomarci%C5%84skie_RB1.JPG License: GFDL 1.2 Contributors: Own work Original artist: Radomil • File:Saintmartinoftours.jpg Source: http://upload.wikimedia.org/wikipedia/en/4/4d/Saintmartinoftours.jpg License: ? Contributors: ? Original artist: ? • File:Simone_Martini_028.jpg Source: http://upload.wikimedia.org/wikipedia/commons/a/a9/Simone_Martini_028.jpg License: Pub- lic domain Contributors: The Yorck Project: 10.000 Meisterwerke der Malerei. DVD-ROM, 2002. ISBN 3936122202. Distributed by DIRECTMEDIA Publishing GmbH. Original artist: Simone Martini • File:St-martin-of-tours-stained-glass.jpg Source: http://upload.wikimedia.org/wikipedia/en/0/03/St-martin-of-tours-stained-glass. jpg License: ? Contributors: ? Original artist: ? • File:Szombathely_Szt_Márton_kút,_Látogatói_központ.JPG Source: http://upload.wikimedia.org/wikipedia/commons/5/5c/ Szombathely_Szt_M%C3%A1rton_k%C3%BAt%2C_L%C3%A1togat%C3%B3i_k%C3%B6zpont.JPG License: CC-BY-3.0 Contribu- tors: Saját kép Original artist: Pan Peter12 • File:Tombeau_de_Saint-Martin_de_Tours.jpg Source: http://upload.wikimedia.org/wikipedia/commons/7/73/Tombeau_de_ Saint-Martin_de_Tours.jpg License: Public domain Contributors: Own work Original artist: Tipoune • File:Tours,_Saint_Martin.JPG Source: http://upload.wikimedia.org/wikipedia/commons/e/eb/Tours%2C_Saint_Martin.JPG License: CC-BY-SA-3.0-2.5-2.0-1.0 Contributors: Own work Original artist: Parsifall 12 13 TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

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