liABOOUX
650
MAftDIN
Mareoux, Joseph, missionary among the Iroquois,
b. in Canada, 16 March, 1791; d. there 29 May, 1855.
He was ordained 12 Januanr, 1813, and spent the re-
maining forty-two years of his life evangelizing the
Iroquois, first at St. Regis and later at Caughnawaga,
or »ault-St-Louis. In addition to his fruitful efforts
towards the betterment of the spiritual and social
condition of the Indians, he acquired such proficiency
in the Iroquois tongue as to attain a high rank among
philologists throu^ his Iroquois grammar and his
French-Iroquois dictionary. For fis flock, whom he
had provided with church and schools (1845), he
translated into Iroquois P^re de Ligny's '*Life of
Chnsf , and published in their own language, a col-
lection of prayers, hymns, and canticles (1852), a
catechism (1854), a calendar of Catholic ritual, and
a number of sermons. He died in 1855 of typhoid
fever, at that time epidemic among the Iroquois.
Afpleton, Cyclopadxa of American Biography, s. v.; Tan- GUAT, Rip, gHUral du cUrg^ canadien.
Florence Rudge McGahan. Marculf. See Formularies.
Marcus y the name of three leading Gnostics.
I. The founder of the Marcosians (q. v.) and elder contemporary of St. Irenseus, who, c. a. d. 175. in his refutation addresses him as one apparently still living (Adv. Hser., I, xi, 3, where the "clarus magister" is Marcus, not Epiphanes; and I, xiii, 21). Irenseus, from whom St. Epiphanius (Hcer., xxxiv) and St. Hippolytus (Hser., VI, xxxix-lv) quote, makes Mar- cus a disciple of Valentinus (q. v.), with whom Mar- cus's aeonology mainly agrees. St. Jerome (Ep. 75, 3) makes him a follower of Basilides (q. v.), confusing him no doubt with Marcus of Memphis. Clement of Alexandria, himself infected with Gnosticism, ac- tually uses Marcus's number system though with- out acknowledgment (Strom., VI. xvi). Marcus first taught in Asia Minor and possibly later in the West also. His immoralities and juggling tricks (colouring the contents of the cup and increasing the quantitjO are described by IrensDus and Hippolytus. (For his system see Marcosians.)
II. One of the two defenders of Marcionism in Ada- mantius's Dialogue "De Recta in Deum fide"; the other is called Mcgethius; but whether these are ficti- tious or real personages is uncertain. Marcus's dual- ism is more absolute than that of Marcion himself: the demiurgus is the absolute evil principle. He inclines further towards Apellea, accepting salvation neither for the body nor the psyche but only for the pneuma.
III. A Manichean Gnostic, a native of Memphis, who introduced dualistic doctrines into Spain aoout the middle of the fourth century. His precise activity was unknown even to Sulpicius Severus (Hist. Sacr., II, xliv), c. A. D. 400, who only knows that he had two hearers or disciples: Agape, a wealthy matron, and the orator Elpidius, who became the instructors of Priscillian (" ab his Priscillianus est institutus ") when still a layman. Elpidius and Priscillian were both condemned by the Council of Saragossa, but Elpidius did not share Priscillian's tragic fate in a. d. 385.
J. P. Arendzen.
Marcus Aurelius. See Aurelius Antoninus Marcus.
Marcus Diaconus. See Porpiiyrius, Bishop of Gaza.
Marcus Diadochus (Μάρκος ὁ διάδοχος), an obscure writer of the fourth century of whom nothing is known but his name at the head of a "Sermon against the Arians", discovered by Wetsten in a manuscript codex of St. Athanasius at Basle and published by him at the end of his edition of Origen: "De oratione" (Basle, 1694). Another version of the same work was lent by Galliciollus to Galland and published in the "Veterum Patrum Bibliotheca", V (Venice, 1765-1781). This is the text in P. G., LXV, 1149-1166.
The sermon quotes and expounds the usual texts, John, i, 1; Heb., i, 3; Ps. cix, 3-4: John, xiv, 6, 23, etc., and answers difficulties from Mark, xiii, 32; x, 10; Matt., xx, 23, etc.
A quite different person is Diadochus, Bishop of Photike in Epirus in the fifth century, author of a "Sermon on the Ascension" and of a hundred "Chapters on Spiritual Perfection" (P. G., LXV, 1141-1148, 1167-1212), whom Victor Vitensis praises in the prologue of his history of the Vandal persecution (Ruinart's edition, Paris, 1694, not. 3). The two are often confounded, as in Migne.
P. G. LXV, 1141-1212; Jungmann-Fessler, Institutiones Patrologiæ (Innsbruck, 1896), IIb, 147-148; Chevalier, Bio-Bibl., s.v.
Marcus Eremita (MdpKot 6 ip-nfjUrrit, or puovax^t or dtf-iriTr^s), a theologian and ascetic writer oif some im- portance in the fifth century. Various theories about nis period and works have been advanced. These seem now to be supplanted by J. Kunze in his study of this writer.
According to Kunze, Mark the Hermit was sup^ rior of a laura at Ancyra; he then as an old man left his monastery and became a hermit, prob- ably in the desert east of Palestine, near St. Sabas. He was a contemporary of Nestorius and died prob- ably before the Council of Chalcedon (461). Nice- phorus Callistus (fourteenth centuiy) sa^s he was a disciple of St. John Chrysostom ("Hist. Eccl." in P. G., CXLVI, XIV, 30). Cardinal Bellannine [de Script, eccl. (1631), p. 273] thought that this Mark was the monk who prophesied ten more years of life to the Emperor Leo VI in 900. He is refuted by Tillemont [Mdmoires (1705), X, 456 sq.]. Another view supported by the Byzantine "Menaia" (Acta Sanct., March 1) identifies him with the Egyptian monk mentioned in Palladius, Historia Laiisiaca". XX (P. G., XXXII), who lived in the fourth century! The discovery and identification of a work by him against Nestorius by P. Kerameus in his ArdXeirrci UpoffoX, araxvoNoyias (St. Petersburg, 1891), I, pp. 89-113, makes his period certain, as defended by Kmize.
Mark's works are: (1) Of the spiritual law; (2) Con- cerning those who think to be justified through works (both ascetic treatises for monks); (3) Of penitence; (4) Of baptism; (5) To Nicholas on refraining from anger and lust; (6) Disputation against a scholar (against appealing to civil courts and on celibacy); (7) Consultation of the mind with its own soul (re- proaches that he makes Adam, Satan ^ and other men responsible for his sins instead of himself); (8) On fasting and humility; (9) On Melchisedek (against people who think that Melchisedek was an apparition of the Word of God). Ml the above works are named and described in the " Myrobiblion " (P. G., CIII, 668 sq.) and are published in Gallandi's collection. To them must be added: (10) Against the Nestorians (a treatise against that heresy arranged without order). Mark is rather an ascetic than a donnatic writer. He is content to accept dogmas from the Church; his in- terest is in the spiritual life as it should be led by monks. He is practical rather than mystic, belongs to the Antiochene School and shows himself to be a disciple of St. John Chrysostom.
G ALLAN ni, Bibliotheca vet'crum Patrum ^ WTl (Venice, 1788), 1-104. reprinted with Gallnndi's prolegomena in P. O., LXV» 893-1140: Fabricius-Harles, Bibliotheca arveca, IX (Ham- burg. 1R04), 267-269; Junqmann-Fessler, fn^iittitionf Patrxh- lopia, II (Innsbruck, 1892). 143-146; Kunze, Marcu9 EremUa, ein neuer Zeuye fiir das altkirchliche Taufbekennfy^is (LeipaJA 1896).
Adrian Fobtebcux.
Mardin, a residential Armenian archbishopric, a Chaldean bishopric, and a residential Syrian bish- opric; moreover it is the headquarters of the Capuchin mission of Mardin and Amida.
The ancient Syriac name was Mardaj which meant
