ability, was derived the somewhat fuller account given by Irenaeus (i. 23, p. 100) According to this, Menander did not, like Simon, declare himself to be the chief power, but taught that that power was unknown to all. He gave the same account as Simon of the creation of the world—viz. that " it had been made by angels" who had taken their origin from the Ennoea of the supreme power. He put himself forward as having been sent by the invisible powers to mankind as a Saviour, enabling men, by the magical power which he taught them, to get the better of these creative angels. He taught that through baptism in his own name his disciples received a resurrection, and should thenceforward abide in immortal youth. Irenaeus evidently understood this language literally, and the history of heretical sects shews that it is not incredible that such promises may have been made; but the continuance of a belief which the experience of the past must have disproved indicates that a spiritual interpretation must have been found. Cyril of Jerusalem (C. I. 18) treats the denial of a literal resurrection of the body as a specially Samaritan heresy.
Irenaeus (iii. 4, p. 179), having spoken of Valentinus and Marcion, says that the other Gnostics, as had been shewn, took their beginnings from Menander, the disciple of Simon; and there is every probability that it was from the "Samaritan" Justin that Irenaeus learned his pedigree of Gnosticism, viz. that it originated with the Samaritan Simon, and was continued by his disciple Menander, who taught at Antioch, and that there Saturninus (and, apparently, Basilides) learned from him.
The name Menandrianists occurs in the list of Hegesippus (Eus. H. E. iv. 22). Tertullian evidently knows only what he has learned from Irenaeus (de Anim. 23, 50; de Res. Carn. 5). The same may be said of all later writers, and it is scarcely worth while to mention the imaginary condemnation of these heretics by Lucius of Rome, invented by "Praedestinatus."
[G.S.]
Mennas, patriarch of Constantinople, 536–552. On the deposition of ANTHIMUS, Mennas, superior of the great convent of St. Samson at Constantinople, was elected to the see. Pope Agapetus was then at Constantinople, having presided at the council there which dealt with the case of Anthimus, and himself consecrated Mennas. Mennas accepted the council of Chalcedon; he was a Catholic, well known for his knowledge and integrity. On May 2, 536, he presided at a council assembled by Justinian at Constantinople at the request of 11 bishops of the East and of Palestine, and of 33 other ecclesiastics, to finish the case of Anthimus, and to decide those of Severus of Antioch, Peter of Apamea, and the Eutychian monk Zoara. The request had been made to pope Agapetus, who had died on Apr. 22, before the council could be held. The result of the council was that, Anthimus having been sought for in vain, he was forbidden to resume his episcopate of Trapezus and deposed from his rank; the others were anathematized. Mennas obtained from Justinian the passing of a law, dated Aug. 6, 536, confirming the Acts of this council. He also sent them to Peter of Jerusalem, who held a council to receive them. On Sept. 13, 540, pope Vigilius wrote to Mennas and to the emperor Justinian, by the hands of Dominicus the patrician. He endeavoured to carry on the influence which Agapetus had over the affairs of the church of Constantinople. He confirmed the anathemas pronounced by Mennas against Severus of Antioch, Peter of Apamea, Anthimus, and other schismatics, offering communion again to all who should come to a better mind. Mennas died on Aug. 5, 552, just before the second great council of Constantinople, called the fifth general. It was in the midst of the angry discussions about the "Three Chapters." Mennas had signed the declaration of faith addressed to pope Vigilius by Theodore of Corsaria and others to satisfy his protests and to preserve the peace of the church.
In the controversies which gave rise to the Lateran council in 649, a Monothelite writing was brought forward by Sergius patriarch of Constantinople as a genuine work of Mennas, supposed to be addressed to pope Vigilius. But in the third council of Constantinople, Nov. 10, 680, this document was proved to be the composition of the monk George, who confessed himself its author.
Mansi, viii. 869, 870, 960, ix. 157, etc., x. 863, 971, 1003, xi. 226, etc.; Liberatus, Brev. xxi. in Patr. Lat. lxviii. 2039 (see also the dissertations at the end of that volume); Vigil. Pap. Ep. in Patr. Lat. lxix. 21, 25; Agapet. Pap. Ep. in Patr. Lat. xlviii.; Evagr. iv. 36 in Patr. Gk. lxxxvi. Pt. 2, 416, etc.; Ceillier, xi. 121, 194, 968, xii. 922, 947, 953.
[W.M.S.]
Merlinus. The prophecies of Merlin, which had great influence in the middle ages, represented the enduring hate of the Welsh for the English conquerors, and were probably the composition of Merddin, son of Morvryn, whose patron, Gwenddolew, a prince in Strathclyde, and an upholder of the ancient faith, perished a.d. 577 at the battle of Arderydd, fighting against Rhydderch Hael, who had been converted by St. Columba to Christianity. When the northern Kymry were driven into Wales, Cornwall, and Brittany, they relocalized the story of Merlin in their new abodes. Merddin is now represented as a Christian, and said to be buried in Bardsey, the island of the Welsh saints; but much of his career is passed in Cornwall, which was long under the same dynasty as South Wales, even after the English got possession of the coast at Bristol, and broke the connexion by land between the two districts. As the mass of tradition grew into the shape in which we find it in Nennius, and later on in Geoffrey, Merlin becomes a wholly mythical character, the prophet of his race. It is not till Geoffrey of Monmouth that we find the boy called Merlin and made the confidant of Utherpendragon and of Arthur, and able to bring the stones of Stonehenge from Ireland. Nennius does not mention Merlin among the early bards, and the poems attributed to him were really composed in the 12th cent., when there was a great outburst of Welsh poetry (Stephens, Literature of the Kymry, § 4). Among these poems there is a dialogue between Merddin and his sister Gwenddydd ("The Dawn"), which contains
