for, though the influence of Umbria was always considerable, there were many independent elements (see F. M. Perkins in Rassegna d’ Arte, 1906, 49 sqq.). (T. As.)
MARCHMONT, EARLS OF. The 1st earl of Marchmont was
Sir Patrick Hume or Home (1641–1724), son of Sir Patrick Hume,
bart. (d. 1648), of Polwarth, Berwickshire, and a descendant of
another Sir Patrick Hume, a supporter of the Reformation in
Scotland. A member of the same family was Alexander Hume
(c. 1560–1609), the Scottish poet, whose Hymns and Sacred Songs
were published in 1599 (new ed. 1832). Polwarth, as Patrick
Hume was usually called, became a member of the Scottish
parliament in 1665. Here he was active in opposing the harsh
policy of the earl of Lauderdale towards the Covenanters, and
for his contumacy he was imprisoned. After his release he went
to London, where he associated himself with the duke of
Monmouth. Suspected of complicity in the Rye House plot, he
remained for a time in hiding and then crossed over to the Netherlands,
where he took part in the deliberations of Monmouth,
the earl of Argyll and other exiles about the projected invasion
of Great Britain. Although he appeared to distrust Argyll,
Polwarth sailed to Scotland with him in 1685, and after the
failure of the rising he escaped to Utrecht, where he lived in great
poverty until 1688. He accompanied William of Orange to
England, and in 1689 he was again a member of the Scottish
parliament. In 1690 he was made a peer as Lord Polwarth; in
1696 he became lord high chancellor of Scotland, and in 1697
was created earl of Marchmont. When Anne became queen in
1702 he was deprived of the chancellorship. He died on the 2nd
of August 1724. His son Alexander, the 2nd earl (1676–1740),
took the name of Campbell instead of Hume after his marriage
in 1697 with Margaret, daughter and heiress of Sir George
Campbell of Cessnock, Ayrshire. He was a lord of session from
1704 to 1714; ambassador to Denmark from 1715 to 1721, and
lord clerk register from 1716 to 1733. His son Hugh Hume, 3rd
earl (1708–1794), who entered parliament in 1734 at the same
time as his twin brother Alexander (d. 1756), afterwards lord
clerk register of Scotland, was keeper of the great seal of Scotland,
one of Bolingbroke’s most intimate friends and one of Pope’s
executors. His two sons having predeceased their father, the
earldom became dormant, Marchmont House, Berwickshire, and
the estates passing to Sir Hugh Purves, bart., a descendant of
the 2nd earl, who took the name of Hume-Campbell. The 3rd
earl had, however, three daughters, one of whom, Diana
(d. 1827), married Walter Scott of Harden, Berwickshire; and in
1835 her son Hugh Hepburne-Scott (1758–1841) successfully
claimed the Scottish barony of Polwarth. In 1867 his grandson,
Walter Hugh (b. 1838), became 6th Lord Polwarth.
See The Marchmont Papers, ed. Sir G. H. Rose (1831).
MARCHPANE, or Marzipan, a sweetmeat made of sweet
almonds and sugar pounded and worked into a paste, and moulded
into various shapes, or used in the icing of cakes, &c. The best
marchpane comes from Germany, that from Königsberg being
celebrated. The origin of the word has been much discussed.
It is common in various forms in most European languages,
Romanic or Teutonic; Italian has marzapane, French massepain,
and German marzipan, which has in English to some extent
superseded the true English form “marchpane.” Italian seems
to have been the source from which the word passed into other
languages. In Johann Burchard’s Diarium curiae romanae
(1483–1492) the Latin form appears as martiapanis (Du Cange,
Glossarium s.v.), and Minsheu explains the word as Martius
panis, bread of Mars, from the “towers, castles and such like”
that appeared on elaborate works of the confectioner’s art made
of this sweetmeat. Another derivation is that from Gr. μάζα,
barley cake, and Lat. panis. A connexion has been sought
with the name of a Venetian coin, matapanus (Du Cange, s.v.),
on which was a figure of Christ enthroned, struck by Enrico
Dandolo, doge of Venice (1192–1205). From the coin the word
was applied to a small box, and hence apparently to the sweetmeat
contained in it.
MARCIAN (c. 390–457), emperor of the East (450–457), was
born in Thrace or Illyria, and spent his early life as an obscure
soldier. He subsequently served for nineteen years under
Ardaburius and Aspar, and took part in the wars against the
Persians and Vandals. Through the influence of these generals
he became a captain of the guards, and was later raised to the
rank of tribune and senator. On the death of Theodosius II.
he was chosen as consort by the latter’s sister and successor,
Pulcheria, and called upon to govern an empire greatly humbled
and impoverished by the ravages of the Huns. Marcian repudiated
the payment of tribute to Attila; he reformed the finances,
checked extravagance, and repeopled the devastated districts.
He repelled attacks upon Syria and Egypt (452), and quelled
disturbances on the Armenian frontier (456). The other notable
event of his reign is the Council of Chalcedon (451), in which
Marcian endeavoured to mediate between the rival schools of
theology.
See Gibbon, The Decline and Fall of the Roman Empire (ed. Bury, London, 1896), iii. 384, iv. 444–445; J. Bury, The Later Roman Empire (London, 1889), i. 135–136.
MARCIANUS (c. A.D. 400), Greek geographer, was born at
Heraclea in Pontus. Two of his works have been preserved in a
more or less mutilated condition. In the first, the Periplus of the
Outer Sea, in two books, in which he proposed to give a complete
description of the coasts of the eastern and western oceans, his
chief authority is Ptolemy; the distances from one point to
another are given in stades, with the object of rendering the work
easier for the ordinary student. In this he follows Protagoras,
who, according to Photius (cod. 188), wrote a sketch of geography
in six books. The work contains nothing that cannot be learned
from Ptolemy, whom he follows in calling the promontory of the
Novantae (Mull of Galloway) the most northern point of Britain.
Improving on Ptolemy, he makes the island of Taprobane
(Ceylon) twenty times as large as it is in reality. The second, the
Periplus of the Inner Sea (the Mediterranean), is a meagre epitome
of a similar work by Menippus of Pergamum, who lived during
the times of Augustus and Tiberius. It contains a description
of the southern coast of the Euxine from the Thracian Bosporus
to the river Iris in Pontus. A few fragments remain of an epitome
by Marcianus of the eleven books of the Geographumena of
Artemidorus of Ephesus.
See J. Hudson, Geographiae veteris scriptores graeci minores, vol. i. (1698), with Dodwell’s dissertation; C. W. Müller, Geographici graeci minores, vol. i. pp. cxxix., 515–573; E. Miller, Périple de Marcien d’Héraclée (1839); S. F. G. Hoffmann, Marciani Periplus (1841); E. H. Bunbury, Hist. of Ancient Geography (1879), ii. 660; A. Forbiger, Handbuch der alten Geographie, vol. i. (1842).
MARCION and THE MARCIONITE CHURCHES. In the
period between 130 and 180 A.D. the varied and complicated Christian
fellowships in the Roman Empire crystallized into close and
mutually exclusive societies—churches with fixed constitutions
and creeds, schools with distinctive esoteric doctrines, associations
for worship with peculiar mysteries, and ascetic sects with
special rules of conduct. Of ecclesiastical organizations the most
important, next to Catholicism, was the Marcionite community.
Like the Catholic Church, this body professed to comprehend
everything belonging to Christianity. It admitted all believers
without distinction of age, sex, rank or culture. It was no mere
school for the learned, disclosed no mysteries for the privileged,
but sought to lay the foundation of the Christian community
on the pure gospel, the authentic institutes of Christ. The pure
gospel, however, Marcion found to be everywhere more or less
corrupted and mutilated in the Christian circles of his time. His
undertaking thus resolved itself into a reformation of Christendom.
This reformation was to deliver Christendom from false
Jewish doctrines by restoring the Pauline conception of the gospel,—Paul
being, according to Marcion, the only apostle who had
rightly understood the new message of salvation as delivered
by Christ. In Marcion’s own view, therefore, the founding of
his church—to which he was first driven by opposition—amounts
to a reformation of Christendom through a return to the gospel
of Christ and to Paul; nothing was to be accepted beyond that.
This of itself shows that it is a mistake to reckon Marcion among
the Gnostics. A dualist he certainly was, but he was not a
Gnostic. For he ascribed salvation, not to “knowledge” but to
