dotus of Hierapolis—besides some religious laymen of high rank. They came to listen to his wisdom, but he persisted in humble silence, and only observed that such as he could not expect to profit men while the word and works of God were so continually appealing to men in vain. Living in the Arian reign of Valens, Marcian's great influence was steadily exerted on the side of orthodoxy and he was an uncompromising opponent of all the prevailing heresies. He zealously upheld the Nicaean rule of Easter and broke off communion with the venerable solitary Abraham in the same desert until he gave up the old Syrian custom and conformed to the new one. Tillemont (viii. 483, xiv. 222) places his death c. 385 or 387. The Roman Martyrology commemorates him on Nov. 2. His disciple Agapetus founded two monasteries, one called after himself at Nicerta in the diocese of Apamea, and another called after Marcian's disciple Simeon. From them sprang many, all observing the rules of Marcian. His disciple Basil erected one at Seleucobelus. Tillem. viii. 478, x. 533, xi. 304, xii. 20, xiv. 222, xv. 340, 349; Dupin, i. 455, ed. 1722; Ceill. x. 52; Baron. A. E. ann. 382, lxviii. [C. H.]
Marcianus (4), Jan. 10, presbyter and oeconomus of the great church of Constantinople. The authorities for his Life are Theodorus Lector (H. E. i. 13, 23, in Patr. Gk. lxxxvi.), the Basilian Menology, Jan. 10, a Vita from Simeon Metaphrastes (Boll. Acta SS. 10 Jan. i. 609); and notices in the Bollandist Lives of St. Auxentius (14 Feb. ii. 770), St. Isidore the martyr of Chios (15 Mai. iii. 445), and St. Gregory Nazianzen (9 Mai. ii. 401 c, note n). Tillemont (xvi. 161) devotes an article to him. He was originally a layman of the Cathari or Novatianists (Theod. L. i. 13), and was then intimate with Auxentius, who was a Catholic (Vit. Auxent. u.s.). He was appointed oeconomus by the patriarch Gennadius, therefore after 458; and made it a rule that the clergy of Constantinople should retain for their own churches the offerings made in them and no longer pay them over to the great church (Theod. L. i. 13). His erection of the remarkable (θαυμαστόν) church of the Anastasia or Holy Resurrection and of the church of St. Irene is mentioned in the Basilian Menology and by Codinus (Aedif. Cp. p. 88, ed. Bekker), the latter adding that he also built a hospital for the sick. The church of Irene (transformed from an idol temple) was on the shore (Vit. § 14) at "the passage" (Codin.). The Anastasia was (Codin.) a refoundation of the humble oratory in which St. Gregory ministered, and Marcian bought the site (then occupied by dealers in materials for mosaic work) because there had been found St. Gregory's commentaries (ὑπομνήματα), wherein he had, 50 years before, predicted the restoration of the building in greater size and beauty. The adornment of Marcian's church was subsequently completed by Basil the Macedonian, who added the golden ceiling. How Marcian saved his new church in the conflagration of Sept. 2 by his prayers and tears, while mounted on the roof with the Holy Gospels in his hands, is related by Theodore Lector (i. 23), the Vita, the Basilian Menology, Theophanes (A. C. 454), and Cedrenus (p. 348, ed. Bekker, p. 610). The year as fixed by Clinton (F. R. i. 666) was 465. Codinus's mention of 50 years makes the rebuilding of the Anastasia c. 425, as the Bollandist Lives of St. Gregory (u.s.) and St. Isidore (u.s.) say, long therefore before Marcian became oeconomus. He is stated to have placed the relics of St. Isidore in the church of St. Irene (ib.). An account of the two churches, very full as to the Anastasia, is given in Du Cange (Cpolis. Chr. lib. iv. pp. 98, 102, ed. 1729). Tillemont dates Marcian's death 471, and has minor notices of him at ii. 231, iii. 354, v. 98, ix. 416, xvi. 59, 70.
[C.H.].
Marcianus (8), Flavius, emperor of the East 450–457. For his civil history see D. of G. and R. Biogr.
On his accession he found the world distracted by the Eutychian controversy. Theodosius had taken the part of Eutyches and upheld the decision of the "Latrocinium" of Ephesus. His death caused a complete revolution in the church in the East. Pulcheria had always been on the side of pope Leo and orthodoxy and naturally chose for her husband one who shared her views. Marcian, in his first letter to Leo (S. Leonis, Ep. lxxiii. in Migne, Patr. Lat. liv. 900), speaks of the assembling of a council under Leo's influence. For the correspondence between Marcian, Pulcheria, and Leo relating to the proposed council see LEO I. The disturbed state of the ecclesiastical atmosphere was probably the motive of Marcian's law of July 12, 451, against brawling in churches and holding meetings in private houses or in the streets (Codex, lib. i. tit. xii. 5). The same year Eutyches was banished, though not so far from Constantinople as Leo (Ep. lxxxiv.) wished, and orders were issued by the emperor convening a council. Originally intended to meet at Nicaea on Sept. 1, pressure of public business prevented the emperor, then in Thrace, from going so far from Constantinople, so the bishops assembled at Nicaea were directed to repair to Chalcedon (Mansi, vi. 552, 558). For a detailed account of the proceedings of the council see DIOSCORUS and EUTYCHES. Marcian and Pulcheria were present only at the sixth session on Oct. 25, when the emperor made short speeches in Greek and Latin to the assembled bishops, who received him and the empress enthusiastically as a new Constantine and a new Helena. [EUTYCHES.]
After the council separated Marcian proceeded to enforce its decrees by a series of edicts. The first two, dated Feb. 7 and Mar. 13, 452, confirmed the decisions of the council and prohibited public arguments on theological questions that had been settled by them once for all, as thereby the divine mysteries were exposed to the profane gaze of Jews and pagans (Mansi, vii. 475–480). A third, of July 6, repealed the constitution promulgated by Theodosius at the instigation of the Eutychians against Flavian and his adherents Eusebius and Theodoret (ib. 497–500) A fourth, dated July 28 (ib. 501–506), imposed heavy penalties and disabilities on the Eutychians. Another law, dated Aug. 1, 455, re-enacted the same provisions with trifling variations and subjected the Eutychians to all
