Arthurian.
... So all these knights rode to a woodside, and abode till King Mark came by the way.  Then they put forth Sir Dagonet, and he came on all the while his horse might run, straight upon King Mark.  And when he came nigh King Mark, he cried as he were wood, and said, "Keep thee, knight of Cornwall, for I will slay thee."
    Anon as King Mark beheld his shield he said to himself, "Yonder is Sir Launcelot: alas, now am I destroyed." (Le morte d'Arthur, Lanier-Malory, v.1, 1908)

Biblical.
MARK.  An evangelist whose name is prefixed to the second gospel.  Mark was only his surname; his real name was John (Acts xii. 12, 25; xv. 37).  His mother, Mary, was in comfortable circumstances, and had a considerable position in the Apostolic Church at Jerusalem (Acts xii. 12-17).  [Mary]  Presumably Mark was a Jew, but his Latin surname, Marcus, is fitted to suggest that he may have had Rmoan blood in his veins; or he may have had John as his name among the Jews and Mark, among the Gentiles.  The A.V. calls him "sister's son to Barnabas" (Col. iv. 10), which the R.V. alters to "cousin."  He accompanied his relative and the Apostle Paul in the first part of their missionary journey (Acts xii. 25; xiii. 5).  But from timidity, imperfect sympathy with their work, or some other cause, he left them at Perga in Pamphylia and returned to Jerusalem (xiii. 13).  Paul took a severe view of the case, and declined to allow John Mark to be one of the party on the second missionary journey.  Barnabas judged more leniently, and, as the event proved, more justly of his relative's conduct, and insisted on having Mark as his companion.  The two evangelists, failing to agree, amicably separated, Barnabas, accompanied by Mark, sailing to Cyprus, and there resuming his Christian work.  Paul ultimately saw that he had been uncharitable in his judgment of his colleague's cousin, and, with the noble candour for which he was distinguished, welcomed him as a fellow-worker at Rome, introducing his name among those who joined him in sending salutations (Col. iv. 10; Philemon 24), and thus writing in his last epistle: "Take Mark, and bring him with thee: for he is profitable to me for the ministry" (2 Tim. iv. 11).  Peter calls Mark his "son," but whether it implies actual or spiritual relationship, or is simply a term of endearment, it is not easy to determine.  Assuming the Mark who wrote the second gospel and this Mark to be the same individual, it is, perhaps, possible to recover from that book an incident of his early life.  We read that when Jesus was arrested in the Garden of Gethsemane by torchlight, "there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him:  And he left the linen cloth, and fled from them naked" (Mark xiv. 51, 52).  None of the other evangelists record this comparatively unimportant incident; but we can quite understand why mark does so if we assume that he was himself the hero of the nocturnal adventure, and that therefore it possessed an interest for him, though not for the other evangelists.  The last Scripture notice we have of him was that he was with Peter at Babylon, and joined with him in sending salutations (1 Peter v. 13).  The time and place of Mark's death are unknown.
    ¶ The Gospel according to St. Mark.—The second gospel in the order of the New Testament books, but not necessarily on that account the second in order of time. (The Sunday School Teacher's Bible Manual, Hunter, 1894)