THE NEW SCHAFF-HERZOG
and still more in the Greek mysticism of the Hesychasts (q.v.) and of Nicholas Kabasilas. He is yet more important as the connecting link between Dionysius and Scotus Erigena, who depends on him for almost every point of his philosophic system, merely reducing to completer logical form the ideas thrown out as isolated aphorisms by his predecessor. But even more maybe said; the " Thomas Aquinas of the Greek Church," as he has been called, may really be considered one of the most important sources and precursors of medieval scholasticism and mysticism in general. Much as he was dependent on those who went before him, and imperfectly as he succeeded in reducing to harmonious unity the rich and many-sided intellectual inheritance he received from them, he is none the less by his intellectual and moral character, by his learning, by his literary and ecclesiastical influence, and by the heroic firmness and patience of his life, entitled to the place of one of the greatest and most venerable of Christian thinkers and confessors. (R. Seeberg.)
Bibliography: Sources for a life of Maximus are: Acta Maximi, Latin in Anastasii bibliothecarii collectanea, ed. J. Sirmond, Paris, 1620, Greek and Latin in the ed. of Maximus by Combefis named in the text (under II.), i., pp. xxix. sqq., and in MPG, xe. 109 sqq.; a Vita by an unknown author, also in Combefis, i., pp. i.-xxviii., in MPG, xc. 67 sqq., and in ASB, Aug., iii. 118 sqq.; Theophanes, Chronographia, ed. C. de Boor, ii. 331—332, 347, 351, Leipsic, 1885.
On his life and activities consult: C. W. F. Walch, Historic der Ketzereien, ix. 60, 499 sqq., 11 vols., Leipsic, 1762-85; Neander, Christian Church, iii. 171 sqq.; Ceillier, Auteurs sacres, xi. 760-772; Schaff, Christian Church, iv. 496-498, 622 sqq.; DCB, iii. 884; and literature under Moxophysites; and Monothelites. Particularly on the literary and theological sides consult: J. Bach, Die Dogmengeschichte des Mittelalters, i. 15-49, Vienna, 1873- 1875; Fabricius-Harles, Bibliotheca Grceca, ix. 635 sqq., Hamburg, 1804; A. Preuss, Ad Maximi Confessoris de deo hominisque deiflcatione doctrinam adnotationes, Schneeburg, 1894; G. Owsepian, Die Entstehungsgeschichte des M onothelitismus, pp. 56 sqq., Leipsic, 1897; O. Bardenhewer, Patrologie, pp. 507-511, Freiburg, 1901; Harnack, Dogma, iv. passim, v. 274, vi. 30; Krumbacher, Geschichte, pp. 61-64; Hefele, Conciliengeschichte, iii. 189 sqq., Eng. transl., v. 73 sqq., 126 sqq.
MAXIMUS MARGUNIOS: Greek bishop and theologian; b. in Crete; d. at Venice 1602. In 1579 he became a monk, and later was consecrated bishop of Kythera (the modern Cerigo), but resided chiefly at Venice. He was the most learned theologian of the period, and his life was devoted to the upbuilding of his church and his people. His unionistic tendencies, particularly in his doctrine of the Trinity, occasionally brought him into sharp conflict with Gabriel Severus and even with the ecclesiastical authorities at Constantinople. Nevertheless, he recognized the difficulty of a union under the primacy of the pope, and was, on the other hand, an opponent of Protestantism, being probably the soul of the movement which led Jeremiah to refuse to unite with the Tubingen Lutherans. Margunios was a prolific editor and author, although the majority of his writings are still inedited. His chief published works are: " Manual on the Procession of the Holy Ghost," and a treatise on the divine permission of evil, both contained in his " Two Epistles" (Frankfort, 1591); Brevis tractatus de consiliis atque prceceptis evangelicis (Venice, 1602); and " Lives of the Saints " (1603). (Philipp Meyer.)
Bibliography: For the best lists of literature and accounts of the man consult: E. Legrand, Bibliographic hellenique, ii., pp. xxiii.-lxxvi., Paris, 1885; P. Meyer, Die theologische Litteratur der griechischen Kirche, Leipsic, 1899.
MAXIMUS OF TURIN: Bishop of Turin; b., probably in the Rhsetian Alps, about 380; d. after 465, although Gennadius states that he died in 420. The only details known concerning his life are that in 451 he attended the Synod of Milan and that in 465 at the Roman synod he signed immediately after Pope Hilarius. He also witnessed the martyrdom of three missionary priests at Anaunia in the Rhsetian Alps in 397. He was deeply influenced in his training by Ambrose, whose works include many sermons by Maximus. His numerous writings, 116 sermons, 117 homilies, and 3 tractates on baptism, are important for the history of Christian life while paganism was still strong, especially in the rural districts, and while the migration of peoples was in full course. His ninety-fourth homily alludes to the destruction of Milan by Attila, and he also refers to the cult of "Diana, the divinity of the fields," in whose honor the priests wounded or intoxicated themselves; the games and divination which marked the festival of the new year; and the custom of "helping" the moon by outcries at its eclipse. He sought to calm the terror felt at the barbarian inroads, and urged his people to remain constant in their faith, yet rebuked them sternly for their readiness to profit by the withdrawal of the Huns by purchasing the plunder and even the slaves which the invaders were unable to take away. (R. Schmid.)
Bibliography: The extant writings are most conveniently consulted in MPL, lvii. For accounts of the man consult: Gennadius, De vir. ill., xl.; O. Bardenhewer, Patrologie, p. 497, Freiburg, 1894; and DCB, iii. 881-882. The legends collected in ASB, June, v. 48 sqq., are without historical value.
MAY LAWS. See Ultramontanism.
MAY, JOHANN HEINRICH: German Pietist; b. at Pforzheim (16 m. s.e. of Carlsruhe) Feb. 5, 1653; d. at Giessen Sept. 3, 1719. He studied at the University of Wittenberg, which he entered in 1671 ; while going to Sweden, he made at Hamburg the acquaintance of the Orientalist E. Edzard, with whom he studied the Bible, the Talmud, Arabic, and Syriac. After a winter in Copenhagen, he resumed his studies at Hamburg, but was recalled by his father to southern Germany. At Leipsic he became acquainted with J. B. Carpzov, and at Strasburg with S. Schmidt; but a more profound influence was exerted on him by H. Ludolf, whom he aided in reading the proof of his Historia Mthiopica (Frankfort, 1681). From Frankfort, where he had become imbued with the pietism of Spener, he went for a short time to Veldenz as court preacher to the palsgrave, but in 1684 was appointed by the elector professor of Oriental languages at the gymnasium of Durlach, where he was also pastor of St. Stephen's. In 1688 he was called to Giessen as professor of Oriental languages. Here he passed the remainder of his life, becoming second professor of theology, psedagogiarch, bursar, superintendent of Alsfeld, and assessor of the consistory.
Of May's numerous works none has borne the