hood of Aries, and there leads a life of penitence for thirty years. When she dies a church is built in her honor, and miracles are wrought at her tomb. Clovis the Frank is healed by her intercession, and his new faith is strengthened; and the chivalry of France does homage to her name as to that of the greater Mary.
Such was the full-grown form of the Western story. In the East there was a different tradition. Nicepho- rus (//. E. ii, 10) states that she went to Rome to accuse Pilate for his unrighteous judgment; Modestus, patri- arch of Constantinople (Horn, in Marias'), that she came to Ephesus with the Virgin and St. John, and died and was buried there. The emperor Leo the Philosopher (cir. 890) brought her body from that city to Constan- tinople (,lc/a Sanctorum, 1. c), and deposited it in the church of St. Lazarus. The day of her festival, in both the Eastern and Western Church, is July 22.
The name appears to have been conspicuous enough, either among the living members of the Chiu-ch at Je- rusalem or in their written records, to attract the notice of their Jewish opponents. The Talmudists record a tradition, confused enough, that Sfada or Satda, whom they represent as the mother of the Prophet of Naza- reth, was known by this name as a " plaiter or twiner of hair;" that she was the w/fe of Paphus ben-Jehudah, a contemporary of Gamaliel, Joshua, and Akiba ; and that she grieved and angered him by her wantonness (Lightfoot, IIo}-. Ileb. on Matt, xxvi ; Harm. Enmg. on Luke viii, 3). It seems, however, from the fuller report given by Eisenmenger, that there were two women to whom the Talmudists gave this name, and the wife of Paphus is not the one whom they identified with the Mary Blagdalene of the Gospels (Entdeckt. Judenth. i, 277). There is a pretended history of her said to have been written in Hebrew by Marada, servant of Martha, but there is no doubt that it is a forgery (Calmet's Dic- tiomu-y of the Bible).
There is, lastly, the strange supposition (rising out of an attempt to evade some of the harmonistic difficul- ties of the resurrection history) that there were two women both known by this name, and both among those who went early to the sepiUchre (Lampe, Conim. in Jo- ann ; Ambrose, Comm. in Luc. x, 24).
3. IMary, the Sister of Lazarus. For much of the information connected with this name, comp. L^vz- ARUS and Mary IMagdalene. The facts strictly per- sonal to her are but few. She and her sister Martha appear in Luke x, 40 as receiving Christ in their house. The contrasted temperaments of the two sisters have already been in part discussed. See JIartiia. Mary sat listening eagerly for every word that fell from the divine Teacher. She had chosen the good part, the life that had found its unity, the " one thing needful," in rising from the earthly to the heavenly, no longer dis- tracted by the " many things" of earth. The same char- acter shows itself in the history of John xi. Her grief is deeper, but less active. She sits still in the house. She will not go to meet the friends who come on the formal visit of consolation. But when her sister tells her secretl)', " The Master is come and calleth for thee," she rises quickly and goes forth at once (John xi, 20, 28). Those who have watched the depth of her grief have but one explanation for the sudden change : " She goeth to the grave to weep there !" Her first thought, when she sees the Teacher in whose power and love she had trusted, is one of complaint. " She fell down at his feet, saying, Lord, if thou hadst been here, my brother had not died." Up to this point her relation to the di- vine Friend had been one of reverence, receiving rather than giving, blessed in the consciousness of his favor. But the great joy and love which her brother's return to life called up in her, poured themselves out in larger measure than had been seen before. The treasured ala- baster-box of ointment was brought forth at the final feast of Bethany (John xii, 3). A.D. 29. Matthew and Mark keep back her name. See Anointinc;.
Of her after-history we know nothing. The ecclesi-
MARY
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MARY
astical traditions about her are based on the unfounded hypothesis of her identity with Mary Magdalene. — Smith.
4. JIary, the (Wife) of Clopas (Mapia r) tov KXai7r«, A. Y. "of Clcophas"), described by John as standing by the cross of Jesus in company with his mother and Mary Magdalene (John xix. 25). The same group of women is described by IMatthew as con- sisting of Mary Magdalene, and Mary [the mother] of James and Joses, and the mother of Zebedee's children" (Matt, xxvii, 5G) : and by INIark, as " Mary Magdalene, and Mary [the mother] of James the Little and of Joses, and Salome" (Mark xv, 40). From a comparison of these passages, it appears that " Mary of Clopas," and " Mary of James the Little and of Joses," are the same person, and that she was the sister of Mary the Virgin. The arguments, preponderating on the affirmative side, for this Mary behig (according to the A. V. translation) the wife of Clopas or Alph^us, and the mother of James the Little, Joses, Jude, Simon, and their sisters, have been given under the heading J^uies.