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century the tradition of the Acts of Sts. Processus and ICartinianus relative to the imprisonment of St. Peter in the Tullianum was universally accepted ; the earliest allusion to the prison in the character of a church is that of Maffee V^gio, in the fifteenth century, who speaks of it as "8. PS<rus in carcere" (St. Peter in pnson).

MiDDUETON, Ancient Rome (Edinburgh, 1885): BIaruccsi, KUmenU d'AreMolooieehrHienne, III (Rome, 1902).

Maurice M. Hassett.

Mamertna, Saint, Bishop of Vienne, date of birth unknown; d. shortly after 4/5. Concerning the life of Mamertus before his elevation to the See of Vienne, nothing certain is known. The fact that his brother, Claudianus Mamertus, the theological writer, re- ceived in his youth a sound training in rhetoric, and enjoyed the personal acquaintance of Bishop Euehe- rius of Lyons (434-50), suggests that the brothers belonged to a wealthy Gallic family from the neigh- bourhood of Lyons. Like his brother, St. Mamertus was distinguished for his knowledge of profane sub- jects as well as of theology, and, before nis elevation to the episcopate, appears to have been married. His election and consecration took place shortly before 462. As bishop he enlisted the services of his brother, who had withdrawn to a cloister, and ordained him priest of Vienne. The activity of the brothers is de- scribed in a letter of Sidonius Apollinaris (Epist., IV, xi^, another of whose letters (VII, i) is addressed to Bishop Mamertus. In 463 Mamertus was engaged in a dispute with Pope Hilarius on the question of the privileges of the Bishop of Aries. Pof)e Leo I had regulated the boundaries of the ecclesiastical provinces of Aries and Vienne: under the latter he left the Dio- oeses of Valence, Tarentaise, Geneva, and Grenoble, but all the other dioceses in this district were made subordinate to Aries. Regardless of this decision and infringing on the rights of his colleague of Aries, Blamertus consecrated in 463 a bishop for the city of Die (Dea). King Gundiac of Burgundy complamed to Pope Hilary of this action, whereupon the latter wrote to Bishop Leontius of Aries on 10 Oct., 463, bidding him summon a synod of bishops from the dif- ferent provinces to enquire into the matter. In a subsequent letter to the bishops of the provinces of Lyons, Vienne, Narbonnensis I and II, and Alpina. he abo refers to the matter, and directs them to ooey Leontius's summons to a regularly constituted synod (Thiel, "Epist. Rom. Pont.". I. cxlvi, cli; Jaff^, •^Regesta Rom. Pont.", I, 2nd ed., dlvi, dlbc). The synod decided against Mamertus, as we learn from another letter of the pope dated 25 February, 464 (Tliiel, op. cit., I, cxlviii; Jaff^, op. cit., I, dlvh). In this Hilary declares that Mameitus and the bishop unlawfully consecrated by him should really be de- posed; desiring, however, that clemency be used, he oommissioned Bishop Veranus to inform Mamertus that, if he did not recognize and submit to the regula- tions of Pope Leo, he would be deprived also of the four suffragan dioceses, still subject to Vienne. The bishop invalidly installed by Mamertus was to be con- firmed in his office by Leontius, after which he might retain the bishopric. Mamertus evidently subnutted, since we find no subsequent reference to the incident.

During his episcopate, the remains of St. Ferreolus were discovered, and were translated by Mamertus to a church in Vienne, built in honour of that holy martyr (Gregory of Tours, "De gloria mart.", II, ii). St. ILimertus was the founder of the Rogation Proces- sions (see RooATioN Days)^ as we learn on the testi- monvof Sidonius ApoUinans (Epist., V, xiv; VII, i). and his second successor, .\vitus (" HomiliadeRogat. in P. L., LIX, 289-94) . In connexion with these inter- cessory processions, Mamertus summoned a synod at Yienne between 471 and 475. About 475 he attended a synod at Aries, which dealt with the predestination teaching of Lucid us, a Gallic priest. As this is the

latest information we possess oonoeming him, we iDBy assume that he died shortly afterwards. After bis death he was venerated as a saint. His name stands in the " Martyrologium Hieronymianum" and in the "Martyrologium" of Florus of Lyons under 11 May, on which day his feast is still celebrated (Quentin,
 * Les martyrologes historiques", 348).

DvcBWSHm.Ftutee invKopata de Vaneienne OatUe^ I (Paris, 1804), 147; HBrBUs, Konsaienoetch., II (2nd ed.). 580 aqq., 606t 507; Acta SS., IL, S20 aq.; TnxsifONT. Mhnoirea pour wrvir & rhiet. eccl., XVI, 104; Tbrrxbasse, Notice ewr U kmbeau de St. Mameri rScemment dioouvert dans TMirn de St- Fiene h Vienne (Vienne. 1861). J. P. KlBSCH.

Mamertus, Claudianus. See Claudianus BiA-

MERTUS.

Mimmon, Mommmi ; the spelling Ua/Atutpd is contrary to the textual evidence and seems not to occur in printed Bibles till the edition of Elsevir. The deriva- tion of the word is uncertain, perhaps from pD as seen in pDt3D> though the Targums, which use the word frequently, never regard it as the equivalent oijtotSO, which the Greek always renders 0^a^poi, cf. Job, iii, 4; Pro v., ii, 4. But cf. also Hebrew Ecclus., 3dii, 9, ipB^ niODD 2tO nn where the margin reads pODD, In N. T. only Matt., vi, 24, and Luke, xvi, 9, 11, 13, the latter verse repeating Matt., vi, 24. In Luke, xvi, 9 and 11 Mammon is personified, hence the prevalent notion, emphasized b^' Milton, that Mammon was a deity. Nothing defimte can be adduced from the Fa- thers in support of this ; most of their expressions which seem to favour it may be easily explained by the per- sonification in Luke; e. g. "Didascalia^', "De solo Mammona cogitant, quorum Deus est sacculus '' ; simi- larly St. Augustine, Lucrum Punice Mammon dici- tur (Serm. on Mt., ii); St. Jerome in one place goes near to such an identification when (Dial, cum Ludf ., 5) he quotes the words: ** No man can serve two mas- ters'*, and then adds, " What concord hath Christ with Belial?'' But in his " Commentary on Matt, " and in Ep. xxii, 31, he lends no countenance to it: '" Ye can- not serve God and Mammon.' Riches, that is; for in the heathen tongue of the Syrians riches are called Mammon. " But Mammon was commonly regarded as a deity in the Middle Ages; thus Peter LomSard (II, dist. 6) says, ''Riches are called by the name of a devil, namely Manunon, for Mammon is the name of a devil, by which name riches are called according to the Syrian tongue." Piers Plowman also regards Mam- mon as a deity.
 * to the father his daughter is as ill-gotten treasure.

The expression "Mammon of iniquity" has been diversely explained, it can hardly mean riches ill-got- ten, for they should of course be restored. If we ac- cept the derivation from pK we may render it " riches in which men trust", and it is remarkable that the Sept. of Ps. xxxvii, 3, renders nj1Dfc< by irXAirrv or " nches ", as though hinting at such a derivation. The expression is common in the Targums, where |)00 is ofUn followed by "ip^ corresponding to the dSudat of Luke, thus see on Fro v., xv, 27; but it is noteworthy that Ecclus., V, 8 (10, Vulg.) "goods unjustly gotten'' Xjy^fMffip dSlKoiSf reads in Hebrew 1pfi^-p3J and not ppbo. For the various explanations given by the

Fathers see St. Thomas, II-II, Q. xxxii, a. vii, ad 3«ni. Trench, Notea on the Parablee of oitr Lord (15th ecL, Loadoo, 1886) i DASMAini,DieWorteJeau (tr., Edinburgh, 1002).

Hugh Pope.

Man (Anglo-Saxon nian=a person, human being; supposed root man=to think; Ger., A/ann, Mensch).

I. The Nature of Man. — According to the common definition of the School, Man is a rational animal. This signifies no more than that, in the system of classifica- tion and definition shown in the Arbor Porphyriana, man is a substance, coiporeal, living, sentient, and ra- tional. It is a logical definition, having reference to a metaph^rsical entity. It has been said that man's ani- mality is distinct in nature from tiis rationality^