RELIGIOUS ENCYCLOPEDIA
Martineau Martyn
the end of the eighteenth century, who selected individuals, some of them of prominent position, who seemed to him adapted to the purpose and taught them by a severe, systematic, and persistent discipline to develop their inner and hidden powers. To his initiates Pasqualis applied the name " elect priests." As he left the system it had seven degrees. After his death two of his pupils, Jean Baptiste Willermoz and Louis Claude de Saint-Martin (q.v.), assumed direction of the order and reduced the degrees to three. Willermoz devoted his energies to founding lodges; Saint-Martin applied himself to personal development, and gave to the ritual the name of the rectified rite of St. Martin. There are two parts in the order: the inner or spiritual, open to those who become adepts; and the exterior or practical and scientific, open to " men of desire." The government is in five degrees: the supreme council (located at Paris, France; president, Dr. Geront Encausse); inspectors, appointed by the supreme council; delegates, appointed by the inspectors; lodges, and groups. It differs from freemasonry in that it admits men and women on equal footing; does not require fees for initiations, dues, or instruction; aims to bring man into pristine relations with God; and it receives orders from the unknown philosopher and thus depends from the invisible world. It was introduced into America in the year 1894, the government there being by an inspector- (inspectress-) general.
Margaret B. Peeke1".
MARTINIUS (MARTINI), MATTHIAS: German Reformed theologian and philologist; b. at Freienhagen (a village in Waldeck) 1572; d. at Kirchtimke, near Bremen, June 21, 1630. He was educated at Herborn, and at the age of twenty-two was chaplain to the court of Nassau-Dillenburg, going in the following year to Herborn as professor and pastor. In 1607 he went to Embden as pastor, but after three years accepted a call to Bremen as professor of theology and rector of the Gymnasium Illustre. There he officiated for the remainder of his life, attracting pupils not only from the Reformed portions of Germany but also from Switzerland, Hungary, Denmark, Norway, Scotland, France, Spain, and especially from the nobility of Bohemia and Moravia. As a mild predestinarian he took part in the Synod of Dort in 1618-19, and it was largely through his influence that infralapsarianism gained the victory over supralapsarianism. After his return he resumed his professorial activities, and continued them until his sudden death from apoplexy. Martinius was a prolific writer in philology and theology, the latter category including dogmatics, exegesis, and polemics against the Lutherans, although he esteemed Luther highly. His chief works were his Christiana doctrince summa capita (1603), and his Lexicon philologico-etymologicum (Bremen, 1623, Utrecht, 1697-98). (J. F. iKENf.)
Bibliography: A Vita was printed in the Utrecht ed. of the Lexicon; cf. J. F. Iken, in Bremisches Jarhbuch, xii. 11 eqq. Earlier literature is indicated in Hauck-Herzog, RE, xii. 391.
MARTINMAS: A festival celebrated on Nov. 11, in honor of St. Martin of Tours. In Germany the
festival is called Martinalia. In England and Scotland in olden days a cow or ox fattened to be killed about Martinmas was called a " mart."
MARTYN, HENRY: English missionary; b. at Truro (10 m. n.e. of Falmouth), Cornwall, Feb. 18, 1781; d. at Tokat (58 m. n.w. of Sivas), Asia Minor, Oct. 16, 1812. His father, who had been a miner, rose to a place of comparative ease as chief clerk in a store, and was able to send his son to the grammar-school, which he attended from 1788 till 1797, when he entered St. John's College, Cambridge (B.A., 1801; M.A., 1804; B.D., 1805), and became senior wrangler in 1801. In 1802 he was chosen fellow of St. John's College, taking the first prize in Latin prose composition. His college subsequently elected him twice public examiner. In 1802 Martyn formed the resolution of devoting his life to missionary labors. To this state of mind he had been brought, in part, by the perusal of the biography and diary of David Brainerd. He offered himself to the Society for Missions to Africa and the East; but, suffering from pecuniary losses which gave him some anxiety about the support of a sister, he ultimately went to India as a chaplain of the East India Company. He had served from 1803 as the curate of Charles Simeon at Cambridge; and July 17, 1805, he sailed for his new home.
He arrived at Calcutta in April, 1806. The impression made upon his mind by idolatry was most painful. He wrote of seeing natives bow before a hideous image: " I shivered as if standing, as it were, in the neighborhood of hell." He did not go to his station, Dinapur, till October, remaining in the mean time at Calcutta. His tolerant Christian spirit was displayed in the cordial friendship which sprang up between himself and the Serampore missionaries. In 1806 Carey wrote, " A young clergyman, Mr. Martyn, is lately arrived, who is possessed of a truly missionary spirit. We take
sweet counsel together, and go to the house of God as friends " (Marshman's Life of Carey, i. p. 246). In Apr., 1809, Martyn was transferred to Cawnpur. In addition to his labors among the soldiers and English residents, he preached to the natives, and prepared translations in the vernacular. Endowed with rare linguistic talents, he speedily became fluent in the Hindustani; and his preaching was so attractive that, at the time failing health obliged him to quit Cawnpur, he had as many as eight hundred in his audiences.
Martyn 's most permanent influence was exerted through his translations. He had by Feb. 24, 1807, completed a translation of a part of the Book of Common Prayer into the vernacular (Calcutta, 1814), and in March, 1808, he completed a Hindustani version of the New Testament (Serampore, 1814). At the urgency of his friends, he also undertook the supervision of a Persian version of the New Testament. In this task he was less successful, and his version was referred back to him for revision. Never strong, his health gave way in 1810; so that he determined to take a trip to England in the hope of restoring it, when the rejection of his Persian version induced him to take a journey to Persia, for recreation and the revision of the version. Starting
Martyn Maruthas