No More Learning

pears to have acted with the Eusebian or Semi- ander, the predecessor of Athanasius, and who were
Arian party, and took part on their side, probably banished by the Arians, one into the Oasis Magna
in the council of Philippopolis, held by the prelates in Upper Egypt, and the other to the Oasis of
of the East, after their secession from Sardica Ammon (Athanas. Hist. Arianor. ad Monach. c.
(A. D. 347), and certainly in that of Sirmium (A. D. 72); but we identify these with the two just
3. 59), where a heterodox confession of faith was mentioned. (Fabric. Bibl. Gruec. vol. ir. p. 266,
drawn np by him. It is to be observed, that the &c. ; Cave, Hist. Litt. ad ann. 356, vol. i. p. 217;
3 p
VOL, IL


## p. 946 (#962) ############################################

946
MARCUS.
MARCUS.
1
Do thon triter as
makes Mascus conten
but this is pacing
Irenaeus be sad
bably lived in the
TINCS; and there
Diener in which lrei
632are when tha
verw Hazreses (IR
considerabis later th
bare to account is
Harga : Jerome C
him an Egyptian, ba
this stalement ; La
nous pround that
tire di Proconsular
by womne peculiaritie
from Palestine. A
jecture, and we are
of Jerome as to thi
with the statement
of Valentibus. To:
from a scandalons :
his sedading the
of a certain deacon
rrezired; bot the
tare. ng in that
C
Galland. Biblioth. Patrum. Proleg. ad Vol. V. c. | Picus, in the 1st vol. of the Auctarium of Nuciens,
14. )
fol. Paris, 1624, in the Ilth vol. of the Bibl. Pa-
9. Of EPHESUS. (EUGENICUS, M. ]
trum, fol. Paris, 1654, and in the 8th vol. of the Bill.
10. EREMITA or ANACHORETA ('Avaxwpoto's, Patrum of Galland. Although the eight books as a
or ASCETA (• ’AOknths), or MONACHUS (Mova- whole, with the exception, as already noticed, of
xós), the Monk. Palladius in his Historia Lau- the Latin supplement of Zinus De Jejunio, first
siuca, c. 21, and, according to the Greek text, as appeared in 1563, the first and second books,
printed in the Biblioth. Patrum (vol. xiii. fol. Paris, namely, lep vóuou TVEUMATIKOÙ, De Lege Spirituali,
1654) in several passages of c. 20, has recorded and Hepi tūv oiouévwv és épywv dikatowo bai, De
some anecdotes, of sufficiently marvellous character, his qui putant se Operibus justificari, bad been pub-
of Marcus, an eminent Egyptian ascetic, who lived lished by Vincentius Opsopoeus, with a Latin
to a hundred years, and with whom Palladius had version, 8vo. Haguenau. 1531 ; and the first book
conversed. This Marcus is noticed also by Sozomen of the text and the version had been reprinted in
(H. E. vi. 29). Palladius, however, does not the Micropresbyticon, Basel, 1550, and in the Ortho-
ascribe to this Marcus any writings ; nor should dorographa, Basel
, 1555. The work Els Tov MEA-
he be confounded, as he is even by Cave and Fa- xiSedék, De Melchizedech, which formed the ninth
bricius, as well as by others, with Marcus, “ the tract in the collection read by Photius, and the
much renowned ascetic," (d Tolv@púxuntos down Greek text of the Nepl motelas, De Jejunio, were
ros, Niceph. Callist. H. E. xiv. 30, 54), the dis first published by B. M. Remondinus, bishop of
ciple of Chrysostom, and the contemporary of Nilus Zante and Cephalonia, with a Latin version, 4to.
and Isidore of Pelusium : for this latter Marcus Rome, 1748, and are reprinted with the other
must have been many years younger than the as works of Marcus, in the Bibliotheca of Galland.
cetic of Palladius. It is to the disciple of Chry. Some other works are extant in MS. (Palladius,
sostom that the work extant, under the name of l. c. ; Sozomen, l. c. ; Photius, 6 c. ; Niceph. Callist.
“ Marcus Eremita," are to be ascribed ; as appears l. c. ; Fabric. Bibl. Graec. vol. ix. p. 267, &c. ;
from the express testimony of Nicephorus Callisti, Cave, Hist. Litt. ad ann. 401, vol. i. p. 372;
who had met with the following works :-eight Oudin, De Scriptor. Eccles. vol. j. col. 902, &c. ;
treatises (16you ÓKT), “ equal to the number of the Tillemont, Mémoires, vol 1. p. 801 ; Galland,
universal passions;"and thirty-two others, describing Biblioth. Patrum, Proleg. ad Vol. VIII. c. 1. )
the whole discipline of an ascetic life. Other works 11. EUGENICUS. [EUGENICUS. ]
of Marcus must have been extant at that time, but 12. Of Gaza. Marcus, the biographer of St.
Nicephorus does not mention them: the above were Porphyry of Gaza, lived in the fourth and fifth
the only ones that had come into his hands. centuries. He was probably a native of Procon-
The eight treatises appear to have been originally sular Asia, from which country he travelled to
'distinct, but had been collected into one volume risit the scenes of sacred history in the Holy Land,
(Bibalov), and are so described by Photius (Bibl. where he met and formed an acquaintance with
cod. 200), to whose copy was subjoired a ninth Porphyry, then at Jerusalem, some time before
treatise or book, written against the Melchize- A. D. 393. Porphyry sent him to Thessalonica to
dekians (kard MeaxiSeDeKiT@v), which showed, dispose of his property there ; and after his return,
says Photius (according to our rendering of a dis- Marcus appears to have been the almost inseparable
puted passage), that the writer was no less ob companion of Porphyry, by whom he was ordained
noxious to the charge of heresy than the parties deacon, and was sent, A. D. 398, to Constantinople,
against whom it was written. Photius remarks to obtain of the emperor Arcadius an edict for de
that the arrangement of the works was different in stroying the heathen temples at Gaza. He obtained
different copies. A Latin version by Joannes an edict to close, not destroy them. This, however,
Picus of the eight books was published 8vo. Paris, was not effectual for putting down heathenism, and
1563, and has been repeatedly reprinted in the Porphyry went in person to Constantinople, taking
various editions of the Bibliotheca Patrum. It is Marcus with him, and they were there at the time
in the fifth volume of the edition, Lyon. 1677. of the birth of the emperor Theodosius the Younger,
The Greek text was also published, 8vo. Paris, A. D. 401. They obtained an imperial edict for the
1563, by Guillaume Morel, with the Antirrhetica destruction both of the idols of the heathens and their
of Hesychius of Jerusalem. [Hesychius, No. 7. ) temples; and Marcus returned with Porphyry to
To the Greek text and the Latin version were re Gaza, where he probably remained till his death,
spectively prefixed, as if also written by Marcus, of which we have no account. He wrote the life
the text and version of a homily, lepi napadeloou of Porphyry, the original Greek text of which is
Kal vóuou aVEVLATIKOÙ, De Paradiso et Lege Spi- said to be extant in MS. at Vienna, but has never
rituali, which is one of those extant under the been published. A Latin version (Vita S. Por-
name of Macarius the Egyptian (Macarius, No. phyrii, Episcopi Gazensis), was published by Lipo-
1], to whom it more probably belongs, and from manus, in his Vitae Sanctorum, by Surius, in
whose works those of Marcus have been much in- his De Probatis Sanctorum Vitis, and by the Bol-
terpolated. The last four works are arranged in a landists, in the Acta Sanctorum, Februar. vol. iji.
different order from that of Photius ; and to the p. 643, &c. with a Commentarius Praevius and
end of the fifth, which is addressed to one Nicolaus, notes by Henschenius. It is given also in the
a friend of the writer, is subjoined Nicolaus' reply. Bibliotheca Patrum of Galland, vol. ix. p. 259, &c.
A tract, Tepl motelas, De Jejunio, a Latin version (Fabric. Bibl. Græc vol. 4. p. 316 ; Cave, Hist.
of which was first published by Zinus, with some Litt. ad ann. 421, vol. i. p. 403 ; Oudin, De
other ascetic tracts, 8vo. Venice, 1574, is probably Scriptor. Eccles. vol. i. col. 999; Galland, Biblioth.
a part of the sixth book of the printed editions, the Patrum, Proleg. ad Vol. IX. c. 7. )
seventh of Photius, as it corresponds with the title 13. HAERESIARCHA, the HERESI ARCH, a gnostic
given by Photius to that book. The Greek text of teacher who appeared in the second century, and
Morel's edition was reprinted, with the version of probably towards or after the middle of it. The
there Jerome L
99, ed. Veti, 53,
state that be to
about the Rhône
the Pyrenees into
cites is speaking.
bis folosers; ans
this misunderstar
founding this
Vacher of the go
Date and count
nothing more is ki
impeached, as alre
fuilowed by other
him with habitua
The followers
δει (Μαρκόσιοι
of them is given
who has transct
and a briefer ac
cient writers op
peculiar tenets
guostic doctrine
Irenaeus, Marcu
ledge of these A
universe, by a
in the system
from the region
the form of af
perhaps been o
" He
literals the me
loped his views
mob ii. p. 95)
Marcus.
poem, in which
in liturgical for
Forship. . . Aft
hanted after my
di the letters.
the word as th
being in creatio
greatest subtilt
progressive exp
Marconians are


## p. 947 (#963) ############################################

MARCUS.
947
MARCUS.
;
anonymous writer usually cited as Praedestinatus, the supreme God and the Creator, and to havu
inakes Marcus contemporary with Clement of Rome; denied the reality of Christ's incarnation, and the
but this is placing him too early, as, according to resurrection of the body.
Irenaeus he was a disciple of Valentinus, who pro- Marcus was charged with using magic, and
bably lived in the first half of the century (VALEN- Irenaeus has given a sufficiently obscure descrip-
TIN ÚS); and there is reason to think, from the tion of the modes in which he imposed on the
manner in which Irenaeus speaks of him, that he was credulity of his votaries, who were commonly women
still alive when that father wrote his treatise Ad- possessed of wealth, and acquired riches at their
versu Haereses (IRENAEUS). He must be placed expense. Irenaeus suspected that he was assisted
considerably later than the time of Clement. We in his delusions by some daemon, by whose aid he
have no account in Irenaeus of the country of appeared both to deliver prophecies himself, and to
Marcus ; Jerome (Comment. in Isai. Ixiv. 4,5) calls impart the gift of prophecy to those women whom
him an Egyptian, but modern critics do not adopt he deemed worthy to participate in the gift. He
this statement ; Lardner thinks, but on very preca- is charged also with employing philters and love
rious ground, that he was an Asiatic” (i. e. a na potions, in order to effect his licentious purposes.
tive of Proconsular Asia), and Neander is induced Whether any, or what part of these charges is true,
by some peculiarities of his system to think he was it is difficult to say: that of using magical prac-
from Palestine. All this, however, is mere con- tices, or practices reputed to be magical, is the most
jecture, and we are disposed to accept the statement probable. It is difficult to judge what foundation
of Jerome as to this point, especially as it accords there is for the charge of licentiousness. Lardner
with the statement of Irenaeus that he was a disciple regards it as unfounded. The Marcosians appear
of Valentinus. That Marcus was in Asia, appears to have acknowledged the canonical Scriptures, and
from a scandalous anecdote, related by Irenaeus, of to have received also many apocryphal books, from
his seducing the wife of one Diaconus (or perhaps one of which Irenaeus cites a story which is found
of a certain deacon), into whose house he had been in the Evangelium Infantiae. (Iren. Ado. Haeres.
received ; but the circumstances show that he was i. 8—18; Epiphan. Hacres. xxxiv. 8. ut alii, xiv. ;
travelling in that country rather than residing Anon. in the spurious edition to Tertullian, De Prue-
there. Jerome (l. c. and Epist. ad Theodoram, No. script. Haeret. C. 50, &c. ; Tertullian, Adv. Valent.
29, ed. Vett. , 53, ed. Benedict, 75, ed. Vallarsii) C. 4, De Resurrect. Carnis, c5; Theodoret. Haere-
states that he travelled into the parts of Gaul ticarum Fabularum Compend. c. 9; Euseb. H. E.
about the Rhône and the Garonne, then crossed iv. Il ; Philastrius, De Hacrcsib. post Christum, c.
the Pyrenees into Spain ; but Irenaeus, whom he 14; Praedestinatus, De Haeresib. i. 14; Augustin.
cites, is speaking, not of Marcus himself, but of De Haeres. c. 15 ; Hieronym. I. cc. ; Ittigius, De
his followers ; and Jerome was probably led into Haeresiarchis, sect. ii. c. 6. § 4 ; Tillemont, Mé-
this misunderstanding of his authority by con- moires, vol. ii. p. 291, &c. ; Lardner, Hist. of Here-
founding this Marcus with another and later tics, book ii. ch. 7 ; Neander, l. c. )
teacher of the gnostic school (No. 14), of the same 14. HAERETICUS. Isidore of Seville, in speak-
name and country. Of the history of Marcus ing of Idacius Clarus, and Sulpicius Severus, in his
nothing more is known. His character is seriously Historia Sacra (ii. 61), mention Marcus, a native
impeached, as already noticed, by Irenaeus, who is of Memphis, as being eminently skilled in magic,
followed by others of the fathers, and who charges a Manichaean, or perhaps personally a disciple of
him with habitual and systematic licentiousness. Manes, and the teacher of the persecuted heresiarch
The followers of Marcus were designated Mar- Priscillian. He is noticed here as having been by
cosii (Mapkcóoli), Marcosians, and a long account Jerome and others confounded with the earlier
of them is given by Irenaeus and by Epiphanius, heresiarch of the same name. (No. 13. ) (Isidor.
who has transcribed very largely from Irenaeus ; Hispal. De Script. Eccles. c. 2; Sulp. Sever. I. c. )
and a briefer notice is contained in the other an- 15. HAMARTOLUS. (No. 16. )
cient writers on the subject of heresies.
16. HIEROMONACHUS. In the Typicum, or
peculiar tenets of Marcus were founded on the ritual directory of the Greek church (TUTIKOV Our
gnostic doctrine of Aeons; and, according to Oeg áziu mapeixov Taoay thy Sáraživ tis
Irenaeus, Marcus professed to derive his know- εκκλησιαστικής ακολουθίας του χρόνου όλου,
ledge of these Aeons, and of the production of the Typicum, favente Deo, continens integrum Officii
universe, by revelation from the primal four Ecclesiastici Ordinem per totum Annum. See the
in the system of Aeons, who descended to him description of the work in Cave, Hist. Litt. vol. ii.
from the region of the invisible and ineffable, in Dissert. II. p. 38) is contained a treatise, Súv-
the form of a female ; but this representation has | ταγμα εις τα απορούμενα του τυπικού, De Dublis
perhaps been owing to Irenaeus interpreting too quae ex Typico oriuntur, arranged in 100 chapters
literally the poetical form in which Marcus deve by Marcus Hieromonachus, who calls himself
loped his views. Neander (Church Hist. by Rose, 'Auaptwrós, “a sinner. ” This commentary is
vol ii. p. 95) thus characterizes the system of adapted to the arrangement of the Typicum,
Marcus. “ He brought forward his doctrines in a ascribed to St. Saba, but which Oudin supposed to
poem, in which he introduced the Aeons speaking have been drawn up by Marcus himself, and pro-
in liturgical formulae, and in imposing symbols of duced by him as the work of St. Saba, in order to
worship. . . After the Jewish cabalistic method, he obtain for it an authority wbich, had it appeared in
hunted after mysteries in the number and positions his own name, it would not have possessed. But
of the letters. The idea of a Nóyos Toù órtós, of though Oudin is successful in showing that parts of
the word as the revelation of the hidden divine the Typicum are adapted to practices which did
being in creation, was spun out by him with the not come into use till several centuries after St.
greatest subtilty: he made the whole creation a Saba's death, in the sixth century, and therefore
progressive expression of the inexpressible. ” The that those parts were of much later date than that
Marcosians are said to have distinguished between of Saint (SABA), he does not prove either that
The
;
3 p 2


## p. 948 (#964) ############################################

948
MARDONIUS.
MARDONIUS.
d a tributary of
als by the name
waiting ten dara
Tas receiving cont
termined on an eng
ings of the soothsar
who troommended
where pier. ty of pro
to try the effect of
in the veterai Gre
of fgting was to
sian caralry hari
spring on which
1
the whole work was a forgery, or that, if it was, | Thracian tribe, who slaughtered a great portion of
Marcus was the author of it. The very form of a his ariny. He remained in the country till he
commentary on doubtful parts implies the previous had reduced them to submission ; but his force
existence and the antiquity of the work itself. was so weakened by these successive disasters,
Oudin makes Marcus to have been a monk of the that he was obliged to return to Asia. His failure
convent of St. Saba, near Jerusalem, in the begin was visited with the displeasure of the king, and
ning of the eleventh century. A life of Gregory of he was superseded in the command by Datis and
Agrigentum (GREGORIUS, No. 2] by Marcus, monk Artaphernes, B. C. 490. On the accession of
and hegumenus, or abbot of st. Šaba, is perhaps Xerxes, in B. C. 485, Mardonius, who was high in
by the same author as the commentary on the his favour, and was connected with him by blood
Typicum. We are not aware that it has been as well as by marriage, was one of the chief insti-
published. Various works are extant in MS. , by gators of the expedition against Greece, with the
Marcus Monachus ; but the name is too common, government of which he hoped to be invested after
and the description too vague, to enable us to its conquest ; and he was appointed one of the
identify the writers. (Cave, Hist. Litt. vol. ii. generals of the whole land army, with the cxcep-
Dissert. I. p. 13; Oudin. De Scriptorib. Eccles. tion of the thousand Immortals, whom Hydarnes
vol. ii. col. 584, &c. ; Fabric. Bibl. Graec. vol. led. After the battle of Salamis (B. C. 480), he
p. 232, vol. xi. p. 678. )
became alarmed for the consequences of the advice
17. HYDRUNTIS or Idruntis Episcopus, (érés he had given, and persuaded Xerxes to return
OKOTOS '18 puüvtos), Bishop of OTRANTO. Mar- home with the rest of the ariny, leaving 300,000
cus of Otranto is supposed to have lived in the men under his command for the subjugation of
eighth century. Allatius says he was oeconomus Greece. Having wintered in Thessaly, he re-
or steward of the great church of Constantinople, solved, before commencing operations, to consult
before he became bishop, which seems to be all the several Grecian oracles, for wbich purpose he
that is known of him. He wrote Tŷ werárq oab employed a man of the name of Mys, & native of
Cátw of arpoorixls, Hymnus Acrostichus in Mag- Europus in Caria Herodotus professes his igno-
num Sabbatum, 8. In Magno Sabbato Capita Ver- rance of the answers returned, but he connects
suum, which was published by Aldus Manutius, with them the step which Mardonius immediately
with a Latin version, in his edition of Prudentius afterwards took, of sending Alexander I. , king of
and other early Christian poets, 4to. , without Macedonia, to the Athenians, whose apótevos he
mark of date or place ; but judged to be Venice, was, with a proposal of very advantageous terms
1501. The hymn is not in metre ; the initial if they would withdraw themselves from the Greek
letters of the successive paragraphs are intended to confederacy. The proposal was rejected, and Mar-
make up the words kai onuepov dé, which are the donius poured his army into Attica and occupied
opening words of the hymn; but as divided by Athens without resistance, the Athenians having
Aldus, the acrostic is spoiled by the introduction of fled for refuge to Salamis. Thither he sent Mury-
one or two superfluous letters. A Latin version of chides, a Hellespontine Greek, with the same pro-
the hymn is given in several editions of the Biblio posal he had already made through Alexander,
theca Patrum. (Fabric. Bibl. Graec. vol. xi. pp. 177, but with no better success than before. From
677 ; Cave, Hist. Litt. ad ann. 750, vol. i. p. 630. ) Attica (a country unfavourable for the operations
18. JOANNES. (JOANNES, No.