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 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.).

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, 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.  , 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.

MARCIANUS (c. 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 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