Marcus

Marcus, i, m.,

• a Roman praenomen, in gen. represented by M. simply, e. g. M. Terentius Varro, M. Tullius Cicero; written in full, MAARCVS, Inscr. Rein. 1006; MARCVS, Inscr. Fabr. p. 324, 450; p. 342, 528 et saep. Afterwards also a surname, e. g. C. PONTIVS C. L. MARCVS, Inscr. Grut. 986, 5.
• —Hence, Marcĭānus, a, um, adj., pertaining to Marcus, Marcian: sodales, the priests who performed the sacred rites instituted in honor of the emperor Marcus Aurelius, Capitol. Pertinax, 15; cf. Spart. Sever. 7; Inscr. Grut. 379.

2. Mārcus, ī, m. (aus *Martcos zu Mars), ein röm. Vorname, gewöhnl. abgekürzt M., M. Cicero (ders. bl. Marcus, Sidon. epist. 5, 13, 3); M. Aurelius, röm. Kaiser, wovon Mārciānus, a, um, marcianisch, des Markus, sodales, Priester des Gottesdienstes des Kaisers M. Aurelius, Capit. Pert. 15, 4. Spart. Alex. Sev. 7, 8.

2 Mārcus, (6) ī, m. , prénom romain, en abrégé M. || Marc-Aurèle, empereur : Capit. Aur. || saint Marc, évangéliste : Fort.

Marcus

(Μάρκος), a citizen of Ceryneia, in Achaia, had the chief hand in putting to death the tyrant of Bura, which thereupon immediately joined the Achaean League, then in process of formation. When the constitution of the league was altered, and a single general was appointed instead of two, Marcus was the first who was invested with that dignity, in B. C. 255. In B. C. 229 the Achacans sent ten ships to aid the Corcyraeans against the Illyrian pirates, and, in the battle which ensued, the vessel in which Marcus sailed was hoarded and sunk, and he perished with all the rest of the crew. Polybius highly commends his services to the Achaean confederacy. (Pol. 2.10, 41, 43; Clint. F. H. vol. ii. pp. 240, 241, vol. iii. p. 14.) [E. E.]

Marcus

the son of the emperor Basiliscus, was created Caesar, and soon afterwards Augustus and co-emperor, by his father, in A. D. 475, and was put to death by Zeno in 477, together with Basiliscus and the rest of his family. In consequence of being emperor along with his father, several of the coins struck by Basiliscus, represent the portraits of both father and son. [Basiliscus.] (Eckhel, vol. viii. p. 204.) [W.P]

Marcus

(Μάρκος), literary and ecclesiastical.

1. Of Alexandria, patriarch of Alexandria. Works Questions on Ecclesiastical Law

early in the thirteenth century, proposed certain questions for solution on various points of ecclesiastical law or practice. Some MSS. contain two questions and solutions more than the printed copies. Editions

Sixty-four of these questions, with the answers of Theodorus Balsamon [Balsamo], are given in the Jus Orientale of Bonefidius, p. 237, &100.8vo., Paris, 1573, and in the Jus Graeco-Romanum of Leunclavius, vol. i. pp. 362-394, fol. Frankfort, 1596. Possible author of a Catena in Matthaei Evangelium

Fabricius suggests that Mark of Alexandria is the Marcus cited in a MS. Catena in Matthaei Evangelium of Macarius Chrysocephalus [Chrysocephalus], extant in the Bodleian library at Oxford. Further Information

Cave, Hist. Litt. ad ann. 1203, vol. ii. p. 279, ed. Oxford, 1740-42.

Marcus

2. Of Arethusa, bishop of Arethusa, a city of Syria, on or near the Orontes, was one of three bishops sent to Rome A. D. 342 by the Eastern emperor Constantius II., to satisfy the Western emperor Constans of the justice and propriety of the deposition of Athanasius of Alexandria and Paulus of Constantinople. Marcus and his fellowprelates are charged with having deceived Constans, by presenting to him as their confession of faith, not the Arian or Eusebian confession, lately agreed on at the synod of Antioch, but another confession, of orthodox complexion, yet not fully orthodox, which is given by Socrates. Mark ap pears to have acted with the Eusebian or Semi-Arian party, and took part on their side, probably in the council of Philippopolis, held by the prelates of the East, after their secession from Sardica (A. D. 347), and certainly in that of Sirmium (A. D. 359), where a heterodox confession of faith was drawn up by him. It is to be observed, that the confession which is given as Mark's by Socrates is believed by modern critics not to be his. These critics ascribe to him the confession agreed upon by the council of Ariminum, A. D. 359, and also given by Socrates. During the short reign of Julian Marcus, then an old man, was cruelly tortured in various ways by the heathen populace of Arethusa, who were irritated by the success of his efforts to convert their fellow-townsmen to Christianity. He appears to have survived their cruelty, at least not to have died under their hands; but we read no more of him. His sufferings for the Christian religion seem to have obliterated the discredit of his Arianism; for Gregory Nazianzen has eulogised him in the highest terms, and the Greek church honours him as a martyr. (Athanas. de Synodis, 100.24; Socrates, H. E. 2.18, 30, 37, with the notes of Valesius ; Sozomen, H. E. 3.10, 4.17,5.10; Theodoret. H. E. 3.7; Gregorius Naz. Oratio IV.; Bolland. Acta Sanctor. Mart. vol. iii. p. 774, &c.; Tillemont, Mémoires, vol. vi. and vii.)

Marcus

3. Argentarius. [Argentarius.]

Marcus ASCETA.

4. Asceta. Mark the ascetic, or Mark of Athens, was a recluse, who had fixed his habitation in the Interior Aethiopia, in Mount Thrace, beyond the nation of the Chettaeans, apparently in the course of the fourth century. A life of him is given by the Bollandists in the Acta Sanctorum Martii, vol. iii. in a Latin version, at p. 778, &c., and in the original Greek at p. 40*, &c.

Marcus

5. Asceta. [No. 10.]

Marcus

6. Atheniensis. [No. 4.]

Marcus

7. Diaconus. [No. 12.]

Marcus

8. Diadochus. Works Sermo contra Arianos

A short treatise, entitled τοῦ μακαρίου Μάρκου τοῦ Διαδόχου κατὰ Ἀρειανῶν λόγος, Beati Marci Diadochi Sermo contra Arianos, survives.

There has been considerable doubt as to the time and place in which the author lived. Some have identified him, but without reason, with Diadochus, bishop of Photice, in Epeirus Vetus (Φωτικῆς τῆς ἐν τῇ παλαιᾷ Ἠπείρῳ ἐπίσκοπος), who wrote a work on the ascetic life which is briefly described by Photius (Bibl. cod. 201), and whom critics, on uncertain ground, assign to the middle of the fifth century. But there is no ground for this identification, as Diadochus of Photice does not appear to have been ever called Marcus. Others suppose Marcus Diadochus to have been one of the two Egyptian bishops of the name of Marcus, who were banished by the Arians during the patriarchate of George of Cappadocia [Georgius, No. 7] at Alexandria, and who, having been restored in the reign of Julian, were present (A. D. 362) at a synod held at Alexandria, and are named in the heading of the letter of Athanasius, usually cited as Tomus ad Antiochenos. (Comp. Athanas. Apolog. de Fuga sua, 100.7.) Galland suggests that Marcus Diadochus may have been one of two bishops of the name of Marcus, ordained by Alexander, the predecessor of Athanasius, and who were banished by the Arians, one into the Oasis Magna in Upper Egypt, and the other to the Oasis of Ammon (Athanas. Hist. Arianor. ad Monach. 100.72); but we identify these with the two just mentioned. Editions

This treatise was published with a Latin version, by Jo. Rudolph. Wetstenius, subjoined to his edition of Origen, De Oratione, 4to. Basel, 1694, and was reprinted, with a new Latin version, in the Bibliotheca Patrum of Galland, vol. v. p. 242. Further Information

Fabric. Bibl. Graec. vol. ix. p. 266, &c.; Cave, Hist. Litt. ad ann. 356, vol. i. p. 217; Galiand. Bibioth. Putrum. Proleg. ad Vol. 5.100.14.

Marcus

9. Of Ephesus. [M. Eugenicus]

Marcus EREMITA

10. Eremita or Anachoreta (Ἀναχωρητής, or Asceta (ὁ Ἀσκητής), or Monachus (Μοναχος), the Monk. Palladius in his Historia Lausiaca, 100.21, and, according to the Greek text, as printed in the Biblioth. Patrum (vol. xiii. fol. Paris, 1654) in several passages of 100.20, has recorded some anecdotes, of sufficiently marvellous character, of Marcus, an eminent Egyptian ascetic, who lived to a hundred years, and with whom Palladius had conversed.

This Marcus is noticed also by Sozomen (H. E. 6.29). Palladius, however, does not ascribe to this Marcus any writings; nor should he be confounded, as he is even by Cave and Fabricius, as well as by others, with Marcus, " the much renowned ascetic," (ὁ πολυθρύλλητος ἀσκηρής, Niceph. Callist. H. E. 14.30, 54), the disciple of Chrysostom, and the contemporary of Nilus and Isidore of Pelusium: for this latter Marcus must have been many years younger than the ascetic of Palladius. It is to the disciple of Chrysostom that the works extant, under the name of " Marcus Eremita," are to be ascribed; as appears from the express testimony of Nicephorus Callisti. Works

Nicephorus Callisti had met with the following works:-eight treatises (λόγοι ὀκτὼ), "equal to the number of the universal passions ;"and thirty-two others, describing the whole discipline of an ascetic life. Other works of Marcus must have been extant at that time, but Nicephorus does not mention them: the above were the only ones that had come into his hands. The Eight Treatises and Against the Melchizedekians

The eight treatises appear to have been originally distinct, but had been collected into one volume (βιβλίον), and are so described by Photius (Bibl. cod. 200), to whose copy was subjoined a ninth treatise or book, written against the Melchizedekians (κατὰ Μελχιζεδεκιτῶν), which showed, says Photius (according to our rendering of a disputed passage), that the writer was no less obnoxious to the charge of heresy than the parties against whom it was written. Photius remarks that the arrangement of the works was different in different copies. Editions

The last four works are arranged in a different order from that of Photius. Latin Edition

A Latin version by Joannes Picus of the eight books was published 8vo. Paris, 1563, and has been repeatedly reprinted in the various editions of the Bibliotheca Patrum. It is in the fifth volume of the edition, Lyon. 1677. Greek Edition

The Greek text was also published, 8vo. Paris, 1563, by Guillaume Morel, with the Antirrhetica of Hesychius of Jerusalem. [HESYCHIUs, No. 7.] Περὶ παραδείσου καὶ νόμου πνευματικοῦ, De Paradiso et Lege Spirituali of Macarius the Egyptian

To the Greek text and the Latin version were respectively prefixed, as if also written by Marcus, the text and version of a homily, Περὶ παραδείσου καὶ νόμου πνευματικοῦ, De Paradiso et Lege Spirituali, which is one of those extant under the name of Macarius the Egyptian [Macarius, No. 1 ], to whom it more probably belongs, and from whose works those of Marcus have been much interpolated. Περὶ νηστείας, De Jejunio

To the end of the fifth, which is addressed to one Nicolaus, a friend of the writer, is subjoined Nicolaus' reply. A tract, Περὶ νηστείας, De Jejunio. Editions Latin Edition

A Latin version was first published by Zinus, with some other ascetic tracts, 8vo. Venice, 1574, is probably a part of the sixth book of the printed editions, the seventh of Photius, as it corresponds with the title given by Photius to that book. Greek Editions

The Greek text of Morel's edition was reprinted, with the version of Picus, in the 1st vol. of the Auctarum of Ducaeus, fol. Paris, 1624, in the 11th vol. of the Bibl. Patrum, fol. Paris, 1654, and in the 8th vol. of the Bibl. Patrum of Galland. Works not yet printed

Some other works are extant in MS. Editions

Although the eight books as a whole, with the exception, as already noticed, of the Latin supplement of Zinus De Jejunio, first appeared in 1563, the first and second books, namely, Περὶ νόμου πνευματικοῦ, De Lege Spirituali, and Περὶ τῶν οἰομένων ἐξ ἔργων δικαιοῦσθαι, De his qui putant se Opsibus jusificari, had been published by Vincentius Opsopoeus, with a Latin version, 8vo. Haguenau. 1531; and the first book of the text and the version had been reprinted in the Micropresbyticon, Basel, 1550, and in the Orthodoxographa, Basel, 1555.

The work Εἰς τὸν Μελχιζεδέκ, De Melchizedech, which formed the ninth tract in the collection read by Photius, and the Greek text of the Περὶ νηστείας, De Jejunio, were first published by B. M. Remondinus, bishop of Zante and Cephalonia, with a Latin version, 4to. Rome, 1748, and are reprinted with the other works of Marcus, in the Bibliotheca of Galland. Further Information

Palladius, l.c.; Sozomen, l.c.; Photius, l.c.; Niceph. Callist. l.c.; Fabric. Bibl. Graec. vol. ix. p. 267, &c.; Cave, Hist. Litt. ad ann. 401, vol. i. p. 372 ; Oudin, De Sctiptor. Eccles. vol. i. col. 902, &c.; Tillemont, Mémoires, vol x. p. 801; Galland, Biblioth. Patrum, Proleg. ad Vol. VIII. c. l.

Marcus

11. Eugenicus. [Eugenicus.]

Marcus

12. Of Gaza. Marcus, the biographer of St. Porphyry of Gaza, lived in the fourth and fifth centuries.

He was probably a native of Proconsular Asia, from which country he travelled to visit the scenes of sacred history in the Holy Land, where he met and formed an acquaintance with Porphyry, then at Jerusalem, some time before A. D. 393. Porphyry sent him to Thessalonica to dispose of his property there; and after his return, Marcus appears to have been the almost inseparable companion of Porphyry, by whom he was ordained deacon, and was sent, A. D. 398, to Constantinople, to obtain of the emperor Arcadius an edict for destroying the heathen temples at Gaza. He obtained an edict to close, not destroy them. This, however, was not effectual for putting down heathenism, and Porphyry went in person to Constantinople, taking Marcus with him, and they were there at the time of the birth of the emperor Theodosius the Younger, A. D. 401. They obtained an imperial edict for the destruction both of the idols of the heathens and their temples; and Marcus returned with Porphyry to Gaza, where he probably remained till his death, of which we have no account. Works Life of Porphyry

He wrote the life of Porphyry, the original Greek text of which is said to be extant in MS. at Vienna, but has never been published. Editions Latin Editions

A Latin version (Vita S. Porphyrü, Episcopi Gazensis), was published by Lipomanus, in his Vitae Sanctorum, by Surius, in his De Probatis Sanctorumn Vitis, and by the Bollandists, in the Acta Sanctorum, Februar. vol. iii. p. 643, &c. with a Commentarius Praevius and notes by Henschenius. It is given also in the Bibliotheca Patrum of Galland, vol. ix. p. 259, &c. Further Information

Fabric. Bibl. Graec. vol. x. p. 316; Cave, Hist. Litt. ad ann. 421, vol. i. p. 403; Oudin, De Scriptor. Eccles. vol. i. col. 999; Galland, Biblioth. Patrum, Proleg. ad Vol. IX. 100.7.

Marcus HAERESIARCHA

13. Haeresiarcha, the Heresiarch, a gnostic teacher who appeared in the second century, and probably towards or after the middle of it.

The anonymous writer usually cited as Praedestinatus, snakes Marcus contemporary with Clement of Rome; but this is placing him too early, as, according to Irenaeus. he was a disciple of Valentinus, who probably lived in the first half of the century [Valentinus] ; and there is reason to think, from the manner in which Irenaeus speaks of him, that he was still alive when that father wrote his treatise Adversus Haereses [Irenaeus]. He must be placed considerably later than the time of Clement. We have no account in Irenaeus of the country of Marcus; Jerome (Comment. in Isai. 64.4, 5) calls him an Egyptian, but modern critics do not adopt this statement; Lardner thinks, but on very precarious ground, that he was " an Asiatic" (i. e. a native of Proconsular Asia), and Neander is induced by some peculiarities of his system to think he was from Palestine. All this, however, is mere conjecture, and we are disposed to accept the statement of Jerome as to this point, especially as it accords with the statement of Irenaeus that he was a disciple of Valentinus. That Marcus was in Asia, appears from a scandalous anecdote, related by Irenaeus, of his seducing the wife of one Diaconus (or perhaps of a certain deacon), into whose house he had been received; but the circumstances show that he was travelling in that country rather than residing there. Jerome (l.c. and Epist. ad Theodoram, No. 29, ed. Vett., 53, ed. Benedict, 75, ed. Vallarsii) states that he travelled into the parts of Gaul about the Rhône and the Garonne, then crossed the Pyrenees into Spain; but Irenaeus, whom he cites, is speaking, not of Marcus himself, but of his followers; and Jerome was probably led into this misunderstanding of his authority by confounding this Marcus with another and later teacher of the gnostic school [No. 14], of the same name and country. Of the history of Marcus nothing more is known. His character is seriously impeached, as already noticed, by Irenaeus, who is followed by others of the fathers, and who charges him with habitual and systematic licentiousness.

The followers of Marcus were designated Marcosii (Μαρκώσιοι), Marcosians, and a long account of them is given by Irenaeus and by Epiphanius, who has transcribed very largely from Irenaeus; and a briefer notice is contained in the other ancient writers on the subject of heresies. The peculiar tenets of Marcus were founded on the gnostic doctrine of Aeons; and, according to Irenaeus, Marcus professed to derive his knowledge of these Aeons, and of the production of the universe, by a revelation from the primal four in the system of Aeons, who descended to him from the region of the invisible and ineffable, in the form of a female; but this representation has perhaps been owing to Irenaeus interpreting too literally the poetical form in which Marcus developed his views. Neander (Church Hist. by Rose, vol. ii. p. 95) thus characterizes the system of Marcus. " He brought forward his doctrines in a poem, in which he introduced the Aeons speaking in liturgical formulae, and in imposing symbols of worship. . . After the Jewish cabalistic method, he hunted after mysteries in the number and positions of the letters. The idea of a λόγος τοῦ ὀντός of the word as the revelation of the hidden divine being in creation, was spun out by him with the greatest subtilty: he made the whole creation a progressive expression of the inexpressible." The Marcosians are said to have distinguished between the supreme God and the Creator, and to have denied the reality of Christ's incarnation, and the resurrection of the body.

Marcus was charged with using magic, and Irenaeus has given a sufficiently obscure description of the modes in which he imposed on the credulity of his votaries, who were commonly women possessed of wealth, and acquired riches at their expense. Irenaeus suspected that he was assisted in his delusions by some daemon, by whose aid he appeared both to deliver prophecies himself, and to impart the gift of prophecy to those women whom he deemed worthy to participate in the gift. He is charged also with employing philters and love potions, in order to effect his licentious purposes. Whether any, or what part of these charges is true, it is difficult to say : that of using magical practices, or practices reputed to be magical, is the most probable. It is difficult to judge what foundation there is for the charge of licentiousness. Lardner regards it as unfounded. The Marcosians appear to have acknowledged the canonical Scriptures, and to have received also many apocryphal books, from one of which Irenaeus cites a story which is found in the Evangelium Infantiae. Further Information

Iren. Adv. Haeres. 1.8-18; Epiphan. Haeres. xxxiv. s. ut alii, xiv. ; Anon. in the spurious edition to Tertullian, De Praescript. Haeret. 100.50, &c.; Tertullian, Adv. Valent. 100.4, De Resurrect. Carnis, 100.5; Theodoret. Haereticarum Fabularum Compend. 100.9; Euseb. Hist. Eccl. 4.11; Philastrius, De Haeresib. post Christum, 100.14; Praedestinatus, De Haeresib. 1.14; Augustin. De Haeres. 100.15; Hieronym. ll. cc.; Ittigius, De Haeresiarchis, sect. 2.6.4; Tillemont, Mémoires, vol. ii. p. 291. &c.; Lardner, Hist. of Heretics, book ii. ch. 7; Neander, l.c.

Marcus HAERETICUS.

14. Haereticus. Isidore of Seville, in speaking of Idacius Clarus, and Sulpicius Severus, in his Historia Sacra (2.61), mention Marcus, a native of Memphis, as being eminently skilled in magic, a Manichaean, or perhaps personally a disciple of Manes, and the teacher of the persecuted heresiarch Priscillian. He is noticed here as having been by Jerome and others confounded with the earlier heresiarch of the same name. [No. 13.] (Isidor. Hispal. De Script. Eccles. 100.2; Sulp. Sever. l.c.)

Marcus

15. Hamartolus. [No. 16.]

Marcus

16. Hieromonachus. Works Σύνταγμα εἰς τὰ ἀπορούμενα τοῦ τυπικοῦ, De Dubiis quae ex Typico oriuntur

In the Typicum, or ritual directory of the Greek church (Τυπικὸν σὺν Θεῷ ἁγίῳ παρεῖχον πᾶσαν τὴν διάταξιν τῆς ἐκκλησιαστικῆς ἀκολουθίας τοῦ χρόνου ὅλου, Typicum, favente Deo, continens integrum Officii Ecclesiastici Ordinem per totum Annum. See the description of the work in Cave, Hist. Lift. vol. ii. Dissert. II. p. 38) is contained a treatise, Σύνταγμα εἰς τὰ ἀπορούμενα τοῦ τυπικοῦ, De Dubiis quae ex Typico oriuntur, arranged in 100 chapters by Marcus Hieromonachus, who calls himself ἁμαρτωλός, a sinner. This commentary is adapted to the arrangement of the Typicum, ascribed to St. Saba, but which Oudin supposes to have been drawn up by Marcus himself, and produced by him as the work of St. Saba, in order to obtain for it an authority which, had it appeared in his own name, it would not have possessed. But though Oudin is successful in showing that parts of the Typicum are adapted to practices which did not come into use till several centuries after St. Saba's death, in the sixth century, and therefore that those parts were of much later date than that of Saint [Saba], he does not prove either that the whole work was a forgery, or that, if it was, Marcus was the author of it. The very form of a commentary on doubtful parts implies the previous existence and the antiquity of the work itself. Oudin makes Marcus to have been a monk of the convent of St. Saba, near Jerusalem, in the beginning of the eleventh century. A life of Gregory of Agrigentum [Gregorius, No. 2] by Marcus, monk and hegumenus, or abbot of St. Saba, is perhaps by the same author as the commentary on the Typicum. We are not aware that it has been published. Various works are extant in MS., by Marcus Monachus; but the name is too common, and the description too vague, to enable us to identify the writers. Further Information

Cave, Hist. Litt. vol. ii. Dissert. I. p. 13; Oudin. De Scriptorib. Eccles. vol. ii. col. 584, &c.; Fabric. Bibl. Graec. vol. x. p. 232, vol. xi. p. 678.

Marcus HYDRUNTIS

17. Hydruntis or IdruntiS Episcopus, (ἐπίσκοπος Ἱδροῦντος), Bishop of Otranto. Marcus of Otranto is supposed to have lived in the eighth century. Allatius says he was oeconomus or steward of the great church of Constantinople, before he became bishop, which seems to be all that is known of him. Works

He wrote Τῷ μεγάλω σαββάτῳ ἡ ἀκροστιχίς, Hymmus Acrostichus in Magnum Sabbatum, s. In Magno Sabbato Capita Versuum, which was published by Aldus Manutius, with a Latin version, in his edition of Prudentius and other early Christian poets, 4to., without mark of date or place; but judged to be Venice, 1501. The hymn is not in metre; the initial letters of the successive paragraphs are intended to make up the words καὶ σήμερον δέ, which are the opening words of the hymn; but as divided by Aldus, the acrostic is spoiled by the introduction of one or two superfluous letters. A Latin version of the hymn is given in several editions of the Bibliotheca Patrum. Further Information

Fabric. Bibl. Graec. vol. xi. pp. 77, 677; Cave, Hist. Litt. ad ann. 750. vol. i. p. 630.

Marcus

18. Joannes. [Joannes, No. 84.]

Marcus

19. Monachus. [N. o.0.]

Marcus

20. Monachus S. Sabae. [No. 16.]

Marcus

21. Of St. Saba. [No. 16.] [J.C.M]