MAXIMO 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 Tübingen 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); Brevia tradatus de consiliis atque pr-ept%s evangeliicis (Venice, 1802); and "Lives of the Saints" (1603).

(Philipp Meyer.)

Bibliography: For the beet lists of literature and accounts of the man consult: A. Legrapd, BiblioptaPkis htiTEni9ue, ii., pp. saiii.-luvi., Paris. 1885: P. Meyer, Die theologische Littsratur der priechiscAe» Kirche, Leipsic. 1899.

MAXIMUS OF TURIN: Bishop of Turin; b., probably in the Rheetian 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 485 at the Roman synod he signed immediately after Pope Hilarius. He also witnessed the martyr dom of three missionary priests at Anaunia in the Rheetian 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," is 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 moat conveniently consulted in MPL, lvii. For accounts of the man consult: Gennadiue, De roir. ill., al.; O. Bardenhewer, Patro lopie, p. 497,*Fieiburg, 1894; and DCB, iii. 881-882. The legends collected in d3B, June, v. 48 sqq., are without historical value.