closure, open to the sky, the door of which they closed up with mud and stones, their only means of communication with the outer world being a small window through which they took in food. Only females were allowed to converse with Marana, and that only at Easter; Cyra no one had ever heard speak. For their maidens a small hovel was constructed within earshot, so that they could encourage them by their example and by their words to a life of prayer and holy love. Theodoret often visited these recluses and in honour of his priestly office they unwalled their door and admitted him into the enclosure, which he found devoid of any protection against the heat or cold, rain or snow. Their heads and the whole upper part of their bodies were enveloped in long hoods, entirely concealing their faces, breasts, and hands. They wore chains of iron round their necks, waists, and wrists, of such weight as to prevent Cyra, who was of weak frame, from raising herself upright. These they laid aside at Theodoret's request, but resumed after he left. Their fastings equalled in length those of Moses and David. Fired with a desire to visit holy sites, they made a pilgrimage to Jerusalem, not eating once on the journey nor as they returned, and only breaking their fast at Jerusalem. They practised the same rigid abstinence on a second pilgrimage to the tomb of St. Thecla at the Isaurian Seleucia. Theod. Hist. Relig. c. 29; Basil. Menol. Feb. 28; Tillem. ii. 64; Ceill. x. 63.
[E.V.]
Marcella, the friend of Jerome, from whose writings and memoir of her (Ep. cxxvii. ed. Vall.) she is chiefly known. She was descended from the illustrious Roman family of the Marcelli, and had great wealth. Her mother Albina was a widow when Athanasius came as an exile to Rome in 340. From Athanasius and his companions she heard of Anthony and the monasteries of the Thebaid, and received her first impulse towards the ascetic life. She married, but her husband died after seven months, and she refused a second marriage offered her by the wealthy Cerealis, a man of consular rank but advanced in years. Her ascetic tendency was confirmed by the coming to Rome of the Egyptian monk Peter in 374. She was the first in the city to make the monastic profession. She continued to live with her mother in their palatial residence on the Aventine, but with the utmost simplicity. She was not immoderate in her asceticism, and followed the counsels of her mother, from whose society she never departed.
When Jerome came to Rome in 382, she sought him out because of his repute for Biblical learning, and made him, at first against his will, her constant companion. A circle of ladies gathered round her, and her house became a kind of convent dedicated to the study of the Scriptures, and to psalmody and prayer. Marcella was eager for information, and would not accept any doubtful explanation, so that Jerome found himself in the presence of a judge rather than a disciple. At times she took her teacher to task for his severity and quarrelsomeness (Ep. xxvii. 2, ed. Vall.). He wrote for her some 15 different treatises—on difficult passages of Scripture and church history; and on his departure in 385 hoped that she might have accompanied her intimate friends Paula and Eustochium to Palestine. A letter written by those two ladies on their settlement at Bethlehem (in Jerome, Ep. xliv. ed. Vall.) invites her in glowing terms to come and enjoy with them the Holy Land; but she remained at Rome. After her mother's death in 387 she retired to a little house outside the city with her young friend Principia and devoted her whole time to good works. She still had a keen interest in Jerome's theological pursuits, and when Rufinus came to Rome and disputes arose as to his translation of Origen's περὶ Ἀρχῶν, she threw herself eagerly into the controversy. Having, in conjunction with Pammachius and Oceanus, ascertained Jerome's view of the matter, she urged the pope Anastasius (400–403) to condemn Origen and his defenders; and, when he hesitated, went to him and pointed out the passages which, she contended, though veiled in Rufinus's translation, demanded the pope's condemnation. Anastasius completely yielded, and like Theophilus of Alexandria condemned Origen and his upholders. "of this glorious victory," says Jerome, "Marcella was the origin."
She lived till the sack of Rome by Alaric. The Goths, supposing her to be affecting poverty to conceal her wealth, used personal violence, but at her entreaty spared Principia, and at last allowed them to take sanctuary in St. Paul's church. Her faith made her seem hardly sensible of her sufferings, but she only survived a few days and died in the arms of Principia, leaving all she had to the poor. Jerome, ed. Vall. Epp. 23–29, 32, 34, 37–44, 46, 97, 127.
[W.H.F.]
Marcellina (2), a sister of St. Ambrose, older than himself. His three books de Virginibus, addressed to her, were written by her request. From iii. 1 we learn that she was admitted as a consecrated virgin at Rome on Christmas Day, by pope Liberius, in the presence of a large concourse of virgins and others. The address then given by Liberius is recorded by Ambrose from what Marcellina had often repeated to him. Ambrose praises her devotion and advises her to relax the severity of her fasting. She is mentioned by him (Ep. v.) as a witness to the virginal purity of Indicia. A constant correspondence was kept up with her brother. She is his "domina soror vitae atque oculis praeferenda." He wrote three of his most important letters to her: Ep. xx. describes his conflict with Justina and her son the younger Valentinian; xxii. announces the discovery of the bodies of the martyrs Gervasius and Protasius; xli. reports a sermon in which he had reproved Theodosius. In his discourse on the death of his brother Satyrus, Ambrose speaks of the warm family affection which bound the three together, and of the sister's grief (de Excessu Satyri, §§ 33, 76.
[J.LL.D.]
Marcellinus (1), bp. of Rome after Caius from June 30, 296, to Oct. 25 (?), 304, elected after a vacancy of about two months; called Marcellianus by Jerome, Nicephorus, and in the Chronogr. Syntomon (853). The above dates are those of the Liberian Catalogue (354) and appear correct. In other records his chronology is very uncertain, partly, it would
