Martin followed him in all haste, but hardly had he entered the city when, in spite of the opposition of a few ecclesiastical dignitaries, popular acclamation constrained him to become Bishop of the Church of Tours.
Consecrated on 4 July, Martin brought to the accomplishment of the duties of his new ministry all the energy and the activity of which he had already given so many proofs. He did not, however, change his way of life: fleeing from the distractions of the large city, he settled himself in a small cell at a short distance from Tours, beyond the Loire. Some other hermits joined him there, and thus was gradually formed a new monastery, which surpassed that of Ligugé, as is indicated by the name, Marmoutier (Majus Monasterium), which it has kept to our own day. Thus, to an untiring zeal Martin added the greatest simplicity, and it is this which explains how his pastoral administration so admirably succeeded in sowing Christianity throughout Touraine. Nor was it a rare occurrence for him to leave his diocese when he thought that his appearance in some distant locality might produce some good. He even went several times to Trier, where the emperors had established their residence, to plead the interests of the Church or to ask pardon for some condemned person. His rôle in the matter of the Priscillianists and Ithacians was especially remarkable. Against Priscillian, the Spanish heresiarch, and his partisans, who had been justly condemned by the Council of Saragossa, furious charges were brought before Emperor Maximus by some orthodox bishops of Spain, led by Bishop Ithacius. Martin hurried to Trier, not indeed to defend the Gnostic and Manichaean doctrines of Priscillian, but to remove him from the secular jurisdiction of the emperor. Maximus at first acceded to his entreaty, but, when Martin had departed, yielded to the solicitations of Ithacius and ordered Priscillian and his followers to be beheaded. Deeply grieved, Martin refused to communicate with Ithacius. However, when he went again to Trier a little later to ask pardon for two rebels, Narses and Leucadius, Maximus would only promise it to him on condition that he would make his peace with Ithaeius. To save the lives of his clients, he consented to this reconciliation, but afterwards reproached himself bitterly for this act of weakness.
After a last visit to Rome, Martin went to Candes, one of the religious centres created by him in his diocese, when he was attacked by the malady which ended his life. Ordering himself to be carried into the presbytery of the church, he died there in 400 (according to some authorities, more probably in 397) at the age of about 81, evincing until the last that exemplary spirit of humility and mortification which he had ever shown. The Church of France has always considered Martin one of her greatest saints, and hagiographers have recorded a great number of miracles due to his intercession while he was living and after his death. His cult was very popular throughout the Middle Ages, a multitude of churches and chapels were dedicated to him, and a great number of places have been called by his name. His body, taken to Tours, was enclosed in a stone sarcophagus, above which his successors, St. Britius and St. Perpetuus, built first a simple chapel, and later a basilica (470). St. Euphronius, Bishop of Autun and a friend of St. Perpetuus, sent a sculptured tablet of marble to cover the tomb. A larger basilica was constructed in 1014 which was burned down in 1230 to be rebuilt soon on a still larger scale This sanctuary was the centre of great national pilgrimages until 1562, the fatal year when the Protestants sacked it from top to bottom, destroying the sepulchre and the relics of the great wonder-worker, the object of their hatred. The ill-fated collegiate church was restored by its canons, but a new and more terrible misfortune awaited it. The revolutionary hammer of 1793 was to subject it to a last devastation. It was entirely demolished with the exception of the two towers which are still standing and, so that its reconstruction might be impossible, the atheistic municipality caused two streets to be opened up on its site. In December, 1860, skilfully executed excavations located the site of St. Martin's tomb, of which some fragments were discovered. These precious remains are at present sheltered in a basilica built by Mgr Meignan, Archbishop of Tours which is unfortunately of very small dimensions and recalls only faintly the ancient and magnificent cloister of St. Martin. On 11 November each year the feast of St. Martin is solemnly celebrated in this church in the presence of a large number of the faithful of Tours and other cities and villages of the diocese.
Of the numerous works on the role of St. Matin, we cite only the most important: Alet. St Martin et un basilique de Tours in Etude reliq. hist. litt. (Paris, 186), C. V. 427-453; Anal. Bolland, (Paris, 1884-6). II> 217-67, pp. 422-4; IV. app. 331-3; V. 316. app. 484-92. 499-503, 506-9. 547; Bapst, Le Tombequ de St. Martin in Rev. Archeol. (Paris, 1886), C, VII, 321-35; Barbier de Montault Oeuvr. compl. (Paris 1893), VIII. 428-32; XIII. 4-308; Baroniur Ann. (1590), 351 17-22; 356, 24-5; 358.20: 375, 1-3; 356, 25-35; 389. 110-3; 400, 19; 402, 49-53; 482, 47-50; 559, 30; 560, 7-11, 13; 559, 22-7; 574, 20-3; 576, 2; 677, 3-4; 680, 22; 581, 14; Bavard, Apostolot de St Martin en Bourgogne in Soc. hist. archéol. litt. de Beaune (1879), 207; Bulliot, La mission et la culte de St. Martin d'après les légends et les monuments populaires dans le pays Eduen in Mém. de la Soc. eduenne (1888–91), B. XVI. 67–94; XVII. 57–223; XVIII. 241–328; XIX. 1–180; Chamard, St Martin et son monastère de Ligugé (Poitiers, 1873); Chevalier, Le tombeau de St. Martin à Tours (Tours, 1880); Corblet, Hagiogr. du díoc. d'Amíens, IV (Paris, 1874), 501–15; Dorange, Les reliques de St. Martin au XVIᵉ et au XVIIᵉ siècles in Bull. de la Soc. archéol. de Touraine, III (Tours, 1874), 59–65; Flachand, Essai sur l'apostolat de St. Martin de Tours entre Vichy et Roanne (Moulins, 1899); Gervaise, La vie de St. Martin, évique de Tours (Tours, 1699; 1828); Gregory of Tours, Hist. Francorum, X; Hist. litt. de la France (Paris, 1733), I. II. 413–7; Lecoy de la Marche, Les monuments écrits relatifs à St. Martin in Lettres chrét., I (Paris, 1880), 427–57; Lelong Bibl. hist. de la France, I (Paris, 1768), 10275–302; Longueval, Hist. de l'Eglise gallicane, IV (Paris, 1730), 555–62; Marillon, Acta SS. O.S.B. (Paris 1680), VI. II. 469-.70; Pira Dissert. sul soggiorno di S. Martino nell' isola Gallinaria (Porto Maurizio, 1808); Rabory, Vie de St. Martin, apôtre des Gaules, fondateur de Ligugé et évique de Tours (Abbeville, 1894); Reinkens, Martin von Tours, der wunderthätige Mönch u. Bishof, in seinem Leben u. Wirken dargestellt (Breslau, 1866); Rivière, Les miracles de Saint Martin, le grand thaumaturge des Gaules, devant le Conseil Municipal de Tours (Tours, 1861); Scullard, Martin of Tours, Apostle of God (London, 1891); Sculpicius Severus, Vita S. Martini Turonensís in the different editions of his works; Surius, De vit. sanct. VI (Venice, 1581), 79–87; Setachovics, De S. Martini loco natali et cultu in Wissenschaftl. Studien u. Mitteil. aus dem Benediktiner Orden (1880), I, i, 52–64; II. 26–46; Tillemont, Mém. pour servir à l'hist. ecclés., X (1705), 309–57, 771–87; Vi de St. Martin, évique de Tours (Tours, 1860 and 1864); Vita di S. Martino, vescovo di Tours' (Monza, 18760; Woestine. Vis de St. Martin (Tours, 1888).
Martin of Troppan, chronicler, date of birth unknown; d. 1278. His family name was Strebski, and, being by birth a native of Troppau (Oppavia), be is also known as Martinus Oppaviensis. In nis youth he entered the Dominican Order at Prague, and, as the Bohemian monasteries ti the Dominicans belonged to the Polish province of the order, he was usually known as Martinus Polonus. After the middle of the thirteenth century he went to Rome, was appointed papal chaplain and penitentiary by Clement Iv (1265-8), and retained this position under the succeeding popes. On 22 June, 1278, Nicholas III appointed him Archbishop of Gnesen, and performed in person the episcopal consecration. Shortly afterwards Martin set out on his journey to Poland, but fell so seriously ill on the way that he was compelled to stop at Bologna. He died at this city in the same year, and found interment there. Martin is remembered chiefly for his epitome of the history of the World (Chronica Pontificum et Imperatorum), which was the favourite handbook of the later Middle Ages. The first edition appeared during the pontificate of Clement IV (1265-8); a second recension extends to this pontiff, and a third to 1277. The "Chronicle" was arranged in such a manner that the
