Ehoarnus

CONCERNING ST. EHOARNUS, HERMIT AND MARTYR, IN BRITTANY (ARMORICA).

CIRCA THE YEAR 1020.

Ehoarnus, Hermit and Martyr in Brittany (Armorica) (Saint)

G.H.

[1] Between the Nannetes and the Curiosolites, peoples of Armorican Brittany, are the Veneti, among whom, on the left bank of the river Blavet, stands the monastery of St. Gildas, which is commonly called St. Gildas de Rhuys -- otherwise Rivense, Ripense, Ruyense, Ruitiense, or Reum-visii -- In the monastery of St. Gildas, as we said on January 29, in the Life of St. Gildas the Wise, Abbot and founder of this monastery, constructed in the sixth century of Christ, but destroyed by the Normans in the time of Duke Alan I, who ruled from 894 to 907. The author of the Life of St. Gildas narrates in chapter 6, number 35, that the monk Felix was sent in the year 1008 by Abbot Goscelin of Fleury to Count Geoffrey, for the purpose of restoring the monasteries of Brittany. Then, in number 38, he writes that sixteen years later, restored around the year 1024, namely in 1024, he returned to the monastery of Fleury, but was sent back again and at last began to restore the monastery of St. Gildas. At which time St. Ehoarnus was slain there, as the same writer narrates in chapter 7, number 40:

[2] "There was in that same place at that time ^a certain servant of God, St. Ehoarnus was slain by ^a robber, leading ^a solitary life, named Ehoarn. Robbers, falling upon him by night, dragged him from the dwelling attached to the church. And ^a certain one of them, surnamed Leopardus, seizing an axe, dashed out his brains upon the threshold of the church. He was immediately seized by ^a demon immediately possessed by ^a demon, and fell to the ground; and when he had risen, snatching ^a knife, he wounded himself in the chest; and had he not been quickly restrained by his companions, and driven mad, he would have killed himself. Bound therefore by them, he returned home, but never afterward recovered his senses. For we ourselves saw him for twenty years wearing no covering at all -- no tunic, no shirt, no footwear -- and wandering naked for twenty years, but going about naked in ^a wondrous manner both summer and winter. If anyone out of pity offered him some garment, if he chanced to be sitting under ^a tree or in any place, he would not depart until he had completely torn that garment to pieces. And if it was woolen or linen, he would unravel it on the spot; but if it was of leather, he would likewise reduce it to nothing. And so, as we said, going about naked for many years, he endured both the immense heat of summer and the intolerable cold of winter, both indoors and out."

[3] These are the words of the author of the Life of St. Gildas, who testifies to having been an eyewitness of the punishment inflicted upon that robber. He is venerated on February 11, Saussay inscribed this Ehoarnus in his Gallican Martyrology on February 11 with these words: "In the territory of Vannes, in the monastery of St. Gildas, the birthday of St. Ehoarnus, hermit and martyr, there slain by robbers." Hugo Menard, in the Benedictine Martyrology, has the following on the same day: And is regarded as ^a Martyr, "In the monastery of St. Gildas of the diocese of Vannes, Blessed Ehoarnus, hermit and martyr." In the diocese of Constance among the Swabians in Germany, St. Meinrad the hermit, slain by robbers, is venerated on January 21 with the ecclesiastical office customarily performed for ^a single martyr, as St. Meinrad, slain in ^a similar manner, as the tables of the Roman Martyrology celebrate him in these words; on which day we gave his Life and treated of the Translation of relics and the canonization performed by Pope Benedict IX.

CONCERNING BLESSED MARTIN, CANON REGULAR, PRIEST, AT LEON IN SPAIN.

THE YEAR 1221.

Martin, Priest, at Leon in Spain (Saint)

I.B.

[1] Leon is ^a city of Spain, the capital of the kingdom of the same name, commonly called Leon. Here stands ^a distinguished abbey of Canons Regular, called St. Isidore, because the relics of St. Isidore, Bishop of Seville, were translated thither. There are also preserved the relics of Blessed Martin the Priest, Bl. Martin, Canon Regular, Priest, who was ^a Canon Regular in the same monastery. Lucas of Tuy, ^a contemporary author, thus mentions him in the preface to his Chronicle of the World: "What shall we think of the venerable Martin, Priest of Leon? Who obtained from the Lord by his prayers so great ^a prerogative in the divine Scriptures he obtains knowledge by prayers that in the exposition of the Scriptures he may deservedly be compared with the most holy earliest Doctors." John Mariana also mentions him, in book 11, chapter 16, where he treats of events around the year 1188: "Martin the Priest," he says, "distinguished in these times for his learning and his life, was at Leon devoting himself to the writing of many books -- having been suddenly transformed from ^a rude and illiterate man into ^a most learned one, by St. Isidore, in whose monastery he lived, by the help of St. Isidore, who offered him in ^a dream ^a book to eat. No part of those books has come into our hands; the Canons of that church preserve them with great devotion, ^a splendid monument of the event for posterity."

[2] Ambrose Morales, in the General Chronicle of Spain, book 12, chapter 21, testifies to having seen those books and that public honors are paid to Martin. He writes thus: "Three hundred years ago there lived in the monastery of St. Isidore ^a Canon named Martin, previously stupid, of very rude intellect, but of great holiness of life, and on account of this held in the highest veneration by the people. It tormented his soul that, however great his labor, he could attain no knowledge of letters. One night St. Isidore appeared to him in ^a dream, offered him ^a book, and commanded him to eat it. At the same time ^a very ample knowledge was infused into him. And he writes rather elegant books. Thereafter he wrote many works in Latin, in ^a style and diction sufficiently polished. They survive in the possession of the Canons, and I myself have read some of them. In the city and throughout the whole province he is regarded as ^a Saint, He is honored as ^a Saint, and although celestial honors have not yet been decreed to him by the Church through solemn apotheosis, nevertheless ^a chapel has been erected in that same monastery, with the title of St. Martin affixed, with ^a chapel, and his sacred body placed upon the altar, enclosed in ^a casket skillfully carved and gilded. With an elevation of the body, In the panel of the altar are painted the miracles of the same Blessed man. In the cloister of the monastery of St. Mary de la Vega at Salamanca, the same miracle is depicted in ^a painting on ^a certain altar and paintings: with such artistry that ^a more elegant painting could hardly be found in all of Spain." So far Morales.

[3] Athanasius de Lobera, ^a Cistercian monk, in part 2 of the History of Leon, or concerning the greatness of the city and Church of Leon, chapter 32, calls Martin "a mirror of virtue, the splendor of virginity, ^a model of obedience, ^a treasure of wisdom, ^a rule of the religious life, ^a bulwark of faith, ^a fragrance of holiness, an honor of honorable conduct." He adds that his Life was written by Lucas, Bishop of Tuy, His Life was written by Lucas, Bishop of Tuy; ^a Canon in the distinguished monastery of St. Isidore at Leon, where St. Martin himself was also ^a Canon; that it survives in ^a book which the same author published on the Translation of St. Isidore, and that this book, printed, is in circulation. In Spanish by Lobera. Because we have not seen it, we have translated into Latin the Life of St. Martin which the same Lobera published there in Spanish; This has been translated by us: somewhat more closely, as it seems to us, than John Tamayo Salazar did in the Spanish Martyrology.

[4] Thomas de Trujillo published the same Life in Latin, somewhat more briefly, in volume 2 of the Thesaurus of Preachers, part 2, where he states: "The feast is celebrated in the city of Leon, Other testimonies concerning his public veneration: and in the Lessons which are read there in his Office, the Life is narrated just as it has been described here by us, which is found in the ancient Breviary of that Church." The Life also exists in Spanish, written by John Marieta, book 6 of the Saints of Spain, chapter 5, where the same things are related concerning the cult and Office, the chapel and title, the relics and the painted miracles. Alphonsus Villegas also wrote the same Life in Spanish, volume 1 of the Flower of the Saints, folio 406. Alphonsus Venerus honorably mentions him in his Enchiridion of the Times.

[5] Constantine Ghinius lists him in the Birthdays of the Holy Canons on February 11 with these words: "At Leon in Spain ... Birthday on February 11. the Birthday of St. Martin, Canon Regular and Priest." Philip Ferrari records the same on the same day: "At Leon in Spain, St. Martin the Priest." He also has the same entry earlier, under February 8. He acknowledges, however, in the Notes, that others assign his birthday to February 11. Lobera, as will be evident below, says (by an error of the copyist, in my opinion) that he is venerated on January 11; Villegas says February 12; the rest say the 11th. Gabriel Pennottus, in book 2 of the History of the Canons Regular, chapter 31, number 5, says he was Abbot of the monastery of St. Isidore -- which those whom we have already cited do not state.

LIFE

Written in Spanish by Athanasius Lobera, translated by I.B.

Martin, Priest, at Leon in Spain (Saint)

From the Spanish of Lobera.

[1] Martin's parents were John and Eugenia, The parents of Blessed Martin, both distinguished in blood and in spirit, who adorned both kinds of honor with many good works. This son was given to them by God, who would increase the honor of his family and country by the splendor of his virtue. And because in the conduct of the parents religion, mercy, reverence for and love of the Divine were eminently conspicuous, the son imbibed the same virtues together with his mother's milk. And when they, not long afterward, having renounced worldly affairs -- they become religious: Eugenia having entered ^a convent of nuns, where, after some years spent as an outstanding example of holiness, she departed this life; and John having embraced the institute of the Canons Regular of the Order of St. Augustine in the church of St. Martial at Leon -- Martin, though still quite ^a young man, accompanied his father, he himself is raised in the monastery: there to be more safely formed in piety, and, if he could do nothing else, at least to serve those who offered the sacrifice. There, in that earliest stage of his life, he put forth as it were the flowers of virtues from which abundant fruits afterward came.

[2] When, as his age advanced, he had attained the grade of Subdeacon, his father died. Then he distributed the wealth left to him, which was by no means inconsiderable, to the poor. He makes pilgrimages to holy places: At that same time ^a desire entered him to venerate the relics of the Saints and to visit places celebrated for their religious significance. He therefore went to Oviedo, thence to Compostela, then to Rome, where, having kissed the feet of Pope Urban III and obtained his blessing, he sailed to Palestine and for two years served the poor in the hospital at Jerusalem. Returning thence, at Constantinople he purchased ^a chasuble, intending to bring it to his homeland. In Italy he is seized as ^a thief, But the devil, who already felt ^a fierce war being waged against him and still greater preparations being made, when Martin arrived at Centumcellae, ^a city of Etruria, arranged for him to be arrested as though he had stolen that chasuble somewhere. But because God so cares for the safety of his servants that whoever touches even their garment he considers to have touched the apple of his eye, he is freed by an Angel: an Angel from heaven immediately appeared and refuted the charge brought against the innocent man. Martin then traversed all of Gaul, visiting whatever places were celebrated for the relics of the Saints; indeed, he even penetrated into England itself, whence at last he returned to Spain. He endured great labors on so long ^a pilgrimage, encountered many dangers, suffered many injuries and hardships, and often experienced the greatest want of all things, he suffers many hardships: making such distant and difficult journeys on foot, living on bread and water alone three days ^a week. Why should I recount the hatred of the hostile demon and the manifold snares and stumbling-blocks laid before him?

[3] Having returned to Leon, he was ordained first Deacon, then Priest. He becomes ^a Priest, But not unaware that great perfection of life was needed for the proper discharge of this office, he resolved to embrace the religious institute -- as being higher, not to say more divine, and far more fruitful than any other condition. In the monastery of St. Martial, therefore, where his father had also lived and he himself had been raised, then ^a Canon Regular: he was enrolled among the Canons Regular. So earnestly did he immediately embrace, with both arms (as they say), obedience, submission of spirit, and the other exercises of virtue upon which, as upon foundations, the religious life rests, that in ^a short time he far surpassed even the veterans. He lives ^a holy life: There shone forth in his conduct, and as it were in his very countenance, contempt of the world, poverty of spirit, ^a living charity toward God, and ^a rare and profound self-abasement.

[4] Afterward, as Lucas of Tuy records, ^a quarrel arose between Manticus, Bishop of Leon, and the monastery of

St. Martial, and it was prosecuted with such zeal that at length the Bishop expelled the Canons from the monastery and installed secular priests in their place. Martin, therefore, expelled together with the rest, withdrew to the monastery of St. Isidore, which was likewise inhabited by Canons Regular of the Order of St. Augustine. He moves to the monastery of St. Isidore: There he mortified his body with such penances that he incurred the envy of certain Canons who attributed to hypocrisy and singularity what was in fact the mark of extraordinary virtue. Unjustly reproached on the charge of singularity, For it is by this name that the sluggish and idle disparage abstinence, devotion to discipline, recollection of mind, silence, and other practices that depart from the path they are accustomed to tread. Although in the company of pious men, not everything that outwardly appears to be of this kind is always holy; nor should those things which are singular and alien to common usage be rashly admitted, unless it has been proved by judgment and long experience that they are solid and proceed from the Spirit of God -- as were the deeds of this holy man. Where others have gone with praise, it is safe to proceed; to walk ^a singular path is liable to danger, and usually not slight. When Martin perceived that he was troublesome and unwelcome to his companions, he departs thence: he withdrew and took himself back to the church of St. Martial, where he had been raised.

[5] Scarcely ^a few days had passed when St. Isidore appeared to certain Canons of the monastery dedicated to his name and thus addressed them: "Why have you expelled the servant of God, Martin? At St. Isidore's command he is recalled: Recall him to your company, and do not look for occasion of offense but rather for an occasion of joy and holy pleasure, that you are permitted to see in your midst ^a man who treads the path of perfection." The Abbot, the Prior, and others went to the church of St. Martial and earnestly entreated him to return to their community. He at first appeared to refuse, but then consented. From that time on he maintained so hard and austere ^a manner of life that whatever he had done before seemed to have been ^a kind of sport.

[6] He lacked proficiency in letters, especially sacred letters, yet throughout his whole life he had burned with ^a great desire to acquire it. He prayed to God with great ardor of soul to bestow it upon him. He enlisted as his advocate the glorious Doctor, knowledge of letters, especially sacred ones, patron of that monastery and of himself -- Isidore. To these prayers and this invocation of patronage and divine favor he added labor and effort. But he lacked ^a teacher and natural talent, the two wings by which one must chiefly strive to attain such ^a goal. God did not allow his servant's prayers to be in vain. While then, already advanced in age, intent upon prayer by night as was his custom, Martin earnestly begged God to grant him this grace, the venerable St. Isidore stood before him, St. Isidore appearing and placing ^a book before him to eat, holding ^a book in his hand, and said: "Take, Martin, this book and eat it; at the same time you shall drink in the knowledge of the sacred Scriptures, by God's bounty." Martin replied that it was not lawful for him to eat that book, since he was bound by the rule of fasting. "Eat without concern," said the holy Doctor, "for you will not thereby be deprived of the reward of fasting. I am Isidore, the Patron of this monastery, sent by God to bestow this gift upon you." While Martin stood astonished at these words, the Saint approached nearer to him, and, grasping his chin, forced him to swallow the book, and suddenly disappeared from his sight. O innocently timid conscience! Holy simplicity! Consummate obedience! Wise ignorance! -- to whom the law of fasting was of such importance that he would not allow himself to be drawn from its observance by any dispensation, even at the suggestion of ^a holy Doctor!

[7] This vision and the heavenly food marvelously both illuminated his understanding and inflamed his will, as though he had received ^a certain sacred infusion of genuine comprehension of the Scriptures. He obtains it by divine gift: Thus he whose early and middle life had shone like ^a star through the exercise of humility, obedience, and mortification, his later life gleamed like gold adorned with enamel of wisdom, or like white alabaster overlaid with the gold of divine knowledge. He who had formerly seemed ^a rough block of oak was transformed into ^a terebinth bound with celestial gold. He becomes renowned for his learning, Night was turned to light, cloud to fair weather, winter to summer, autumn to spring. At last, like ^a kind of public sun, he emerged, illuminating minds with disputations, sermons, books, revelations, miracles, prophecies, and remarkable and extraordinary miracles. He recognized indeed these gifts in himself; but since they had been bestowed upon him gratuitously and obtained by supernatural means, they brought no sense of vain glory or worldly honor, and no change in his conduct and manner of life. For holiness: The same composure of the whole man shone forth as before, the same humility, patience, mortification, equanimity. From this the splendor of his knowledge was all the greater, and its fruit more abundant and precious. And since his learning and discourses were confirmed by extraordinary deeds and miracles, he himself was ^a miracle to all Spain, and no one else enjoyed greater esteem or reverence among the people.

[8] He vanquished various heretics in many disputations, for since he had drawn all his learning from the inspiration of the Holy Spirit, he disputes with heretics: his arguments and responses possessed ^a certain sharpness and divine power beyond what is usually brought forth from scholastic contests. He healed many sick persons by celestial power and foretold the future to many. He composed various works, and especially two volumes, he writes books, the first of which is entitled the "Concordia," because it demonstrates the agreement between the Old and New Testaments; in the other are collected the sentences of the Holy Fathers gathered into one work. In extreme old age: When, on account of his old age, he could no longer raise his arms to write, various cords were hung from the beam of his cell, which, knotted together and placed under his shoulders and arms, supported them. Seven scribes assisted him, fed solely by the daily ration that was provided to him, he miraculously feeds his scribes: the sign of the Cross which he made over it adding such power or abundance that, after eight persons were satisfied, some portion always remained to be distributed to the poor.

[9] Having performed many miracles and having been seized with ^a violent fever, he was confined to his bed and at length departed from this life to ^a better one, on the very day he had predicted, he dies: namely January 12, in the year of Christ 1221. In the city of Leon and throughout the whole province, honors are paid to him as ^a Saint, and indeed an eminent one. Although he has not yet been enrolled in the register of the Blessed by the authority of the Supreme Pontiff, ^a chapel has nevertheless been erected in the aforesaid monastery of St. Isidore, dedicated specifically to his name. He is venerated: His body is placed above the altar, enclosed in ^a gilded casket. In the panel of the altar his history and miracles are painted and carved. The Church of Leon venerates him with the Ecclesiastical Office on the day of January 11.

[10] He is translated. In the year 1613, on the thirteenth of March, the remains of this Saint were repositioned in ^a higher and more honorable place by Rodrigo Fortio, Bishop of Matrona. He found the entire body decomposed, except for the right hand, which was so entire and fresh the right hand still intact, as if it had been deposited there that very year; and so it persists to this day.

k. Rather, February.