Baring-Gould’s sources: Roman and Benedictine Martyrology. Canonized by Pope Gregory IX. Authority: — A Life written after 1 181, derived from the “ Libellus de conversione Bagoariorum et Carantanorum,” by an anonymous writer in 871. This Libellus in Pertz, xi. pp. 4-15. The Life in Mabillon, Acta SS. O.S.B. ssec. iii. 2, and Pertz, xi. pp. 86-95. Fragmenta ex Libro donationum Eccl. Saltzburgensis, in Mabillon, after the Life. Also S. Boniface, Ep. 140.] Virgilius, an Irishman, came to France in the beginning of the 8th century, and was well received by Pepin, then Mayor of the Palace, at Cressy, and remained at court nearly two years. After that he was made abbot of S. Peter’s at Salzburg. It was then that he had a difference with S. Boniface. Virgilius and his companion Sidonius found a priest in Bavaria who was so ignorant of Latin, that when baptizing he used the formula, “ Baptizo te in nomine Patria, et Filia, et Spiritua sancta.” They corrected his error, but did not judge that his baptism had been invalidated by his bad Latin. S. Boniface heard of this decision of theirs, was indignant, and pronounced that these baptisms were not valid, and that the sacrament must be reiterated over those who had received it from the ignorant priest. Virgilius and ft -ft S. Virgilius.

Sidonius wrote to Pope Zacharias, and he at once sent a letter to Boniface expressing his surprise at his decision, and confirming the opinion of Virgilius. “ We cannot/7 said he, “ consent to the rebaptism of those whom this priest baptized thus in ignorance of the language, and without any error of doctrine; for those who have been baptized by heretics are admitted to have received the valid sacrament, if they have received it in the name of the Trinity.”

Apparently S. Boniface [English missionary to Germany, martyred 754] was mortified at not getting the better of Virgilius, and he lay in wait to find some accusations against him, and effect his humiliation, if not his ruin. Such an opportunity shortly occurred. Virgilius seems to have believed the popular legends of elves or gnomes prevalent among the people, of little folks who lived in the depths of the mountains, in a marvellous world illuminated by a mysterious sun and moon of brilliants and other precious stones, and whose little hammers, clinking as they worked the ore, were heard by the miners in their shafts. S. Boniface wrote to the Pope denouncing his error Zacharias answered that the doctrine of a world of men underground, with another sun and moon, was “ a perverse and unjust doctrine, uttered against God and his own soul,” and that Virgilius, if he taught it, should be tried by a council, and deposed from his priesthood.1 It has been often asserted, erroneously, that Zacharias condemned the doctrine of the world being round and of there being antipodes.2 It is impossible to say exactly what Virgilius taught; we only know about his doctrine from the letter of Zacharias, as that of S. Boniface is lost. But it would seem from the est, si clarificatum fuent ita eum confiteri, quod alius- mundus et alii homines sub terras sint, hunc accito Concilio ab Ecclesia pelle sacerdotii honore privatum.” — 2 See also “ L’evSque Virgile et les Antipodes,” in Barthelemy, “ Erreurs et mensonges historiques,” Paris, 1866.

wording of the letter, that his teaching was not that of the world being round, but rather that of there being an underground world with a sun and moon of its own, different from those which illuminate our skies. And as this is precisely the popular superstition among mountaineers and miners with whom Virgilius lived, it is quite as probable that he believed their tales, as that he had adopted the theory of Thales of Miletus and of Pythagoras.

Zacharias wrote to Odilo, Duke of Bavaria, to send Virgilius to Rome to justify himself. What the result was is not known. It does not seem that he went to Rome, or that a council sat on his heresy. Probably he wrote an explanation of his views to the Pope, and the matter was allowed to drop.

After the death of S. John, bishop of Salzburg, Virgilius was appointed to the see, at the request of Pepin, by Odilo, Duke of Bavaria. Virgilius most reluctantly received the appointment. He would not, however, at once be consecrated, but made an Irish bishop, Dobda, who had accompanied him from Ireland, his coadjutor [an assistant bishop who will succeed the current one], to ordain and confirm, and it was not till two years after, in 767, that Virgilius was consecrated.

In the reign of Dagobert, Samo, duke of the Sclaves in Carinthia, killed the ambassadors of the Frank king sent to him. Dagobert revenged the outrage by subduing the Carinthian Sclaves. Whilst Virgilius was bishop of Salzburg the Huns [nomadic invaders from Central Asia, led in the 5th century by Attila] attacked Carinthia, and Boruth, the duke, appealed to the Bavarians for help, and the united forces of the Carinthians and Bavarians repelled the invaders; but in return for their assistance, the latter required the duke to give up his son Charast as a hostage of submission to the empire, and to be educated as a Christian. On the death of Boruth, Charast was sent back to Carinthia as duke. He died three years after, and by order of Pepin the Carinthians received Chetimar, the nephew of Boruth, as their duke, who had also been baptized and taught Christian truth. Chetimar invited S. Virgilius to visit Carinthia and preach to the Sclaves, but the bishop was unable to do so. He, however, sent Modestus, a bishop, and four priests to Carinthia. Modestus remained there till his death. Then Chetimar again urged Virgilius to visit his people, but Virgilius again refused, not apparently being endowed with much missionary enthusiasm or energy of disposition. There was some disturbance, moreover, in the duchy, and he considered it wiser to send Latinus, a priest, to Carinthia, than to risk his own person. Latinus found the place too hot for him, and refused to remain. As soon as tranquillity was restored, Virgilius sent thither the priest, Madelhohus, and after him the priest Wargmann. On the death of Chetimar, a contest for the succession distracted the duchy and impeded missionary enterprise. But when Watung became duke, a third appeal was made to Virgilius to come in person and organize the infant Church in Carinthia. He sent two priests, Heumann and Reginbald, and a deacon, Majoran; and afterwards another batch of ecclesiastics. When Carinthia was brought under the Gospel, at least unto outward uniformity, Virgilius went himself throughout the duchy arranging and ordering all as seemed best fitting. On his return from this visitation, which cost him great labour, he fell sick and died at Salzburg, at an advanced age, in 780. His relics [the bodily remains of a saint, or objects they used, kept with honor] are preserved at Salzburg.