Mar'tha {Map^u, of unknown signification, but a Syriac prop, name [xn"i^] according to Plutarch, 17/. Mar. 17), a Jewess, the sister of Lazarus and INIary, who resided in the same house with them at Bethany (Luke x, 38, 40, 41; John xi, 1-39; xii, 2). See Lazarus. From the house at Bethany being called " her house," in Luke x, 38, and from the leading part which Martha is always seen to take in domestic matters, it has seemed to some that she was a widow, to whom tlio house at Bethany belonged, and with whom her brother and sis-
ter lodged ; but this is uncertain, and the common opin- ion that the sisters managed the household of their brother is more probable. Jesus was intimate with this family, and their house was often his home when at Je- rusalem, being accustomed to retire thither in the even- ing, after having spent the day in the city. The point which the evangelists bring out most distinctly with respect to Martha hes in the contrariety of disposition between her and her sister Mary. The first notice of Christ's visiting this family occurs in Luke x, 38-42. He was received with great attention by the sisters, and Martha soon hastened to provide suitable entertainment for the Lord and his followers, while IMary remained in his presence, sitting at his feet, and drinking in the sa- cred words that fell from his lips. The active, bustling solicitude of Jlartha, anxious that the best thuigs in the house should be made subservient to the Master's use and solace, and the quiet earnestness of Mary, more desirous to profit by the golden opportunity of hearing his instructions than to minister to his personal wants, strongh'^ mark the points of contrast in the characters of the two sisters. (See bishop Hall's observations on this subject in his Contemplations, iii, 4, Nos. 17, 23, 24.) She needs the reproof, " One thing is needful ;" but her love, though imperfect in its form, is yet recognised as true, and she too, no less than Lazarus and Mary, has the distinction of being one whom Jesus loved (John xi, 3). The part taken by the sisters in the transactions connected with the death and resurrection of Lazarus (John xi, 20-40) is entirely and beautifully in accord- ance with their previous history (see Tholuck, Comment. ad loc). The facts recorded of her indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ; sharing also in the popular belief in a resurrec- tion, but not rising, as her sister did, to the belief that Christ was making the eternal life to belong, not to the future onh^ but to the present. Xothing more is re- corded of Martha save that some time after, at a supper given to Christ and his disciples at Bethany, she, as usual, busied herself in the external service. Lazarus, so marvellously restored from the grave, sat with her guests at table. ''Martha served," and Mary occupied her favorite station at the feet of Jesus, which she bathed with her tears, and anointed with costly oint- ment (John xii, 1, 2). See Mary. Notwithstanding the seeming drawbacks upon Martha's character, so viv- idly painted in the Gospels, there can be no doubt of her genuine piety and love for the Saviour. A.D. 29. See Niemeyer, Charakt. i, 66 ; and Schulthess, A'eueste iheol. Nachricht. 1828, ii, 413. According to tradition, she went with her brother and other disciples to Marseilles, gathered roiuul her a society of devout women, and, true to her former character, led them to a life of active ministration. The wilder Provencal legends make her victorious over a dragon that laid waste the country. The town of Tarascon boasted of possessing her remains, and claimed her as its patron saint {Acta Sanctorum, and Brer. Horn, in Jul. 29; Fabricii Lux' Evangel, p. 388).
Martha, Order of, is the name sometimes given to the organization of the Hospital Sisters of St. ^Martha of Pontarlier, etc. The aim of this female order is the care of the sick and the poor, and the gratuitous in- struction of poor children. See Hospital Sisters.
Martlie, Anne Briget, a French nun, called Sister Martha, born at Besanpon in 1749, deserves a place here for her devotion during the French Kevolution and the wars that followed to the relief of the sick and wounded, and of prisoners of all nations. She died in 1824. The Martha. Order (({. v.) is named after her.
Martianay, Jeax, a learned Benedictine of St. Maur, was born at St. Sever Cap, in the diocese of Aire, Dec. 30, 1647. In 1667 he entered the convent of La Daurade, at Toulouse. He now aiiplicd himself with great zeal to the study of Oriental languages and Bibli- cal literature, both of which he afterwards taught in
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colleges of his order. Daring his residence at Bor- deaux he wrote a work against the clironological sys- tem of Pezron, which attracted the notice of his supe- riors. He was called to the head-quarters of his order, the abbey of St. Germain des Pres, and intrusted with tlie preparation of a new edition of the works of St. Je- mme. In 1G90 he published his jwodrormis of this work, in which he demonstrated the incorrectness of preceding editions. His edition was violently attacked by Simon and Leclerc, but Martianay as vigorously defended it. This controversy lasted a long time, yet did not prevent him from publishing a large number of works, more re- markable ibr their learning and ingenuity than for large- ness of thought or critical acumen. He died Jmie 16, 1717. Among his works we notice the above-mentioned edition of the works of St. Jerome (Paris, 1693-1706, 5 vols, fol.) : — Defense du texte Hehreu et de la clu-onologie de la Vulgate (Par. 1689) : — Continuation de la Defense du texte, etc. (Par. 1693). In both these works he endeavors to prove that the Heljrew text is to be preferred to the Septuagint, and that less than 4000 years elapsed from the creation of the world to the advent of Christ : — Traites de la connaissance et de la verite de VEcriture Sainte (Paris, 169-1-95, 4 vols.) : — Traiie melhodique, ou maniere d'expliquer VEcriture par le secouis des trois syntaxes, la projjre, la Jiguree, et Vharmonique (1704) : — Vie de St. Jerome (1706) : — Harmonie anahjtique de plu- sieurs sens caches et rapports inconnus de VAncien et du Nouveau Testament (1708) : — Essais de Traduction ou Remarques sur les traductions Frangaises du Nouveau Testament (1709): — Le Nouveau Testament traduit en Fran^ais sur la Vulgate (1712) : — Methode sacree, pour apprendre a expUquer VEcriture sainte par VEcriture ineme (1716); etc. See Journal des Savants, Aug. 9, 1717 ; Hist. Litt. de la Congreg. de St. Maur, p. 382-397; Herzog, Real-Encyklopddie, ix, 120 ; Hoefer, Nouv. Biog. Generate, xxxiv, 2. (.J. N. P.)