Lactantius, however, in his treatise “De falsa Sapientia Philosophorum,” ridicules the notion of Antipodes, and, as he clearly regards it as a philosophical error, we may fairly conclude that some of the ancient philosophers taught their existence.
It would be easy enough to show how unpalatable the doctrine of the Antipodes was to the ecclesiastical authorities of the eighth century; and in what sense the Pope must have understood the alleged teaching of St. Virgilius. What the Pope declared to be perverse and wicked doctrine—not heretical—was that there is another world, and another race of men—alii homines—and therefore not Sons of Adam, and another sun and moon to shine upon them. But this certainly was not the teaching of Virgilius, for according to him it was the same world, and the same sun and moon, and the same race of men who dwelt in the opposite regions of the world.
Virgil must have, in his own defence, explained the real meaning of his words to the satisfaction of the Pope, for we find no further mention of the controversy; and we know, too, that in a short time afterwards he was promoted to the See of Salzburg, which would certainly not be sanctioned in Rome if they had any suspicion of his doctrine.
Pagi, indeed, holds that there must have been two different Virgils, one who had the dispute with St. Boniface, and another who was Bishop of Salzburg; and yet he admits that both were in Bavaria in A.D. 746. This hypothesis is intrinsically improbable, and altogether unsupported by evidence. Indeed, the only reason given by Pagi is the silence of the writer of Virgil’s Life, published by Canisius, regarding the disputes with Boniface. But the answer is quite simple: the writer of the Life gives very few facts, although he narrates many miracles; and hence from his silence we can infer nothing against the generally received opinion.
Pagi also alleges that Virgil was the fifth Bishop of Salzburg. Here, again, however, he is mistaken, at least if we are to credit the author of the second Life given by Canisius, who makes him the eighth bishop after St. Rudbert. Other writers, however, make him fifth after the founder of the See, following the anonymous author of an old poem on the Bishops of Salzburg, who describes them as:—
“Advena Virgilius statuens quam plurima quintus,
Multo plura quaerens Arno super omnia sextus.”
It is almost impossible to fix the exact year in which Virgilius became Bishop of Salzburg. The metrical epitaph on his tomb declares that for nearly forty years he ruled the church of Salzburg; and as the latest year assigned for his death is A.D. 785, this would bring the beginning of his episcopacy before A.D. 750. Another account represents him as consecrated by St. Stephen, successor of Zachary; and as the former did not begin his reign until A.D. 752, we must place the beginning of Virgil’s episcopacy after that event. As he spent some years abbot of St. Peter’s Monastery in Salzburg before he became bishop, the date given in his Life, written by the disciple of St. Ebenhard, towards the end of the twelfth century, is much more probable—that he was consecrated bishop in succession to John in A.D. 766 or 767. The same writer tells us that for two years after his nomination to the See, he continued to refuse the appointment; and that during this time the duties of the episcopal office were performed by a bishop called Dowd, Dobda, a countryman of the saint, who seems to have come with him from Ireland. At last he was prevailed upon to allow himself to be consecrated, but he yielded only to the earnest entreaties of all the neighbouring prelates.
His life was spent in unceasing labour, not only for his own flock, but for the conversion of the neighbouring provinces, especially Carinthia, which was still pagan. He not only sent missionaries to preach the Gospel amongst these half-civilized people, but towards the close of his life he himself paid frequent visits to the newly-established churches, and did much to confirm them in the faith. Hence Virgilius is venerated to this day as the Apostle of Carinthia.
He rebuilt the monastery of St. Peter in a style of great magnificence, for he always loved the good monks of St. Benedict, who had chosen the Irish stranger to be their abbot and father; and when he died, he left his bones amongst them. He also built a stately church in honour of St. Stephen, and a splendid basilica dedicated to St. Rudbert, which he made the cathedral of the diocese, and to which he translated the relics of that saint, the founder and first bishop of the church of Salzburg.[423] When he had these great works completed, he set out on a missionary journey amongst the neighbouring tribes; but finding his end approaching, “he quickly returned,” says the writer of his life:—
“And when he came in view of his beloved Salzburg, and its encircling hills, he began to weep copious tears, and he cried out—Haec requies mea, hic habitabo quoniam elegi eam—and having celebrated the Holy Sacrifice, he died without pain—leni correptus morbo—on the fifth day before the Kalends of December, A.D. 784; or according to another, but less probable account, in A.D. 780. His body was buried in the southern wing of the monastery which he himself had spent twelve years in building. There he was honourably buried as became a great High Priest, and his soul went up to enjoy the fellowship of heavenly citizens for endless ages.”