notions of some actually went so far as to declare God to be 'hollow from the crown of the head to the breast, and solid from the breast downward; he also had black curled hair.' Another sub-division of this sect were the Jabarians, who deny to man all free agency, and make all his deeds dependent on God. Their name indicates their religious tendency, meaning 'Necessitarians.'

The third principal division of 'heretical sects' is formed by the Kharejites, or 'Rebels' from the lawful prince-i.e., Ali-the first of whom were the 12,000 men who fell away from him after having fought under him at the battle of Seffein, taking offense at his submitting the decision of his right to the caliphate (against Moawiyyah) to arbitration. Their heresy' consisted, first, in their holding that any man might be called to the Imamat though he did not belong to the Koreish, nor was even a freeman, provided he was a just and pious man, and fit in every other respect. It also followed that an unrighteous Imam might be deposed, or even put to death; and further, that there was no absolute necessity for any Imam in the world.

For the fourth principal sect, the Shiites, or 'Sectaries,' followers of Ali Ibn Abi Tâleb, see SHIITES.

It remains only to mention a few of the many pseudoprophets who arose from time to time in the bosom of Islam, drawing adherents around them, and threatening to undermine the church founded by Mohammed, by either declaring themselves his legal successors, or completely renouncing his doctrines. The first, and most prominent, was Mosaylima (q.v.). Next stands Al-Aswad, originally. called Aihala, of the tribe of Ans, of which, as well as of that of a number of other tribes, he was governor. He pretended to receive certain revelations from two angels, Sohaik and Shoraik. Certain feats of legerdemain, and a natural eloquence, procured him followers, by whose aid he made himself master of several provinces. A counter-revolution, however, broke out the night before Mohammed's death, and Al-Aswad's head was cut off; whereby an end was put to a rebellion of exactly four months' duration, but already assuming large proportions. In the same year, 11 Hedjrah (A.D. 633), but after Mohammed's death, a man named Toleiha set up as prophet, but with very little success. He, his tribe, and followers were met in open battle by Khalid, at the head of the troops of the Faithful, and being beaten, they all finally submitted to Islam.

A few words ought also to be said regarding the 'Veiled Prophet,' Al-Mokanna, or Borkai, whose real name was Hakim Ibn Hashem or Hakim-ben-Allah (q.v.), at the time of Al-Mohdi, third Abbaside caliph. He used to hide the deformity of his face (he had also but one eye) by a gilded mask; which his followers explained by the splendor of his countenance being too brilliant (like that of Moses) to be borne by ordinary mortals. Being a proficient in jugglery besides, which went for the power of working miracles, he soon drew many followers,

At last he arrogated the office of the Deity itself, which by continual transmigrations from Adam downward, had come to reside in the body of Abu Moslem, governor of Khorassan, whose secretary this new prophet had been. The caliph, finding him growing more and more formidable every day, sent a force against him, which finally drove him back into one of his strongest fortresses, where, as the story is, he first poisoned and then burned all his family; after which he threw himself into the flames, which consumed him completely, except his hair. He had left a message, however, to the effect that he would reappear in the shape of a gray man riding on a gray beast, and many of his followers for many years expected his reappearance. They wore, as a distinguishing mark, nothing but white garments. He died about the middle of the 2d c. Hedjrah.

For the Karmathians and the Ismaïlis, see those titles. We can scarcely enumerate among the prophets Abul Teyeb Ahmed Al-Motanebbi, one of the most celebrated Arabic poets, who mistook, or pretended to mistake, his poetical inspirations for the divine afflatus, and caused several tribes to style him prophet, as his surname indicates, and to acknowledge his mission. The gov. of his province, Lûlû, took the promptest steps to stifle any such pretensions in the bud, by imprisoning him, and making him formally renounce all absurd pretensions to a prophetical office. The poet did so with all speed. He was richly rewarded by the court and many princes for his minstrelsy, to which henceforth he clung exclusively; but the riches he thus accumulated became the cause of his death. Robbers attacked him while he was returning to his home in Kufa, there to live on the treasure bestowed upon hím by Adado'ddawla, Sultan of Persia. -The last of these new prophets to be mentioned is Baba, who appeared in Amasia, in Natolia, in 638 Hedjrah (A.D. 1260), and who had immense success, chiefly with the Turkmâns, his own nation, so that at last he found himself at the head of nearly a million men, horse and foot. Their war-cry was, God is God, and Babanot Mohammed-is his prophet. It was not until both Christians and Mohammedans combined against him for self-defense, that this new and formidable power was annihilated, its armies being routed and put to the sword, while the two chiefs were decapitated by the executioner. MOHA'VE DESERT: see AMERICA.

MOHAWK, n. mō'hawk, or MоHOCK [from an Amer. Indian tribe of that name]: at the beginning of the 18th c., a name applied to a class of ruffians in London who prowled about at night committing outrages.

MOHAWK RIVER: stream in e. N. Y., named from a tribe of Indians. It rises in Oneida co., and flows eastward into the Hudson at Waterford, 10 m. above Albany. It is 135 m. long, and has numerous and picturesque waterfalls, especially at Little Falls, Cohoes, and Waterford, affording abundant water-power,

MOHAWKS, mō'hawks, or Mo'HAWK INDIANS: tribe of the Iroquois: see INDIANS, AMERICAN.

MOHICANS, mō-hē’kanz, or MOHEGANS, mō-hé'ganz, or MAHICANNI: formerly a powerful and warlike subtribe of N. Amer. Indians, of the great Algonquin family, which, in the 17th c., inhabited the territory n.n.w. of Long Island Sound, and e. of the Hudson river, now included in the states of New York, Connecticut, and Massachusetts. Being compelled to give way to the conquering Iroquois confederacy, they retired to the valley of the Housatonic river in Conn., and were consequently one of the first tribes who came into collision with, and were dispossessed of their territory by the early British settlers. They subsequently lived dispersed among the other tribes, and nearly all traces of them have now disappeared. Their name has become widely known through J. Fenimore Cooper's celebrated novel, The Last of the Mohicans.

MOHILEV, or MOGILEV, mo-ché'liv: government of European Russia, between Minsk and Smolensk; 18,500 English sq. m. The inhabitants are mostly Rusniaks, though there are also many Russians, Germans, Jews, and even Bohemians. The country is generally a plain, with occasional undulation; the soil is very fertile, and the climate agreeably mild. Agriculture, arboriculture, and horticulture have been brought to high development. The natural pasturage is of fine quality, and affords abundant nourishment to immense herds of cattle. The forests are extensive. The country is watered by the Dnieper and its numerous affluents, which give communication with the Black Sea ports, and means of transit for corn, timber, and masts, of which last large quantities are annually floated down to Kherson. Bog iron ore is found in abundance. The inhabitants are noted for activity and industry; and M., from its great natural advantages, has now become one of the richest provinces of Russia.

In early times, M. belonged to the territory of the Russian prince of Smolensk, but was conquered by the Grand Duke of Lithuania; and was, with Lithuania, united to the kingdom of Poland. In 1772, it was seized by Russia at the first partition of Poland; and 1796, was joined to the govt. of Vitebsk, under the name White Russia; but since 1802, it has formed a separate government. Pop. (1880) 1,092,500; (1890) 1,387,000.

MOHILEV, or MOGILEV: capital of the govt. of M. in European Russia, and one of the finest towns of Russia; in the centre of the govt., on the right bank of the Dnieper, 100 m. s.w. of Smolensk. It is the seat of a Greek abp., and of the Rom. Cath. primate of Russia and Poland, besides being the favorite residence of many of the Russian nobility. It possesses a fine Greek cathedral, built 1780, 20 Greek, one Lutheran, and 4 Rom. Cath. churches, several synagogues, and a variety of religious, educational, and charitable institutions. Its streets are wide, straight, and well paved, and there is a fine promenade bordered with trees, whence a beautiful view of the valley of the Dnieper is obtained. One-third of the people are Jews. There is large export trade to the chief ports of the Baltic and Black Seas. Pop. (1880) 40,431; (1891) 45,311.

MOHI'LEV, or MoGI'Low: district town on the s.w. frontier of the govt. of Podolia, Russia; on the left bank of the Dniester, which separates it from the govt. of Bessarabia. It carries on active trade with the adjacent Russian provinces, and to some extent with Galicia and Roumania. The climate is so mild, that silk and other products of warm climates are extensively produced. Pop. (1880) 18,130; (1890) 20,975.

MÖHLER, mö'ler, JOHANN ADAM: distinguished polemical divine of the Rom. Cath. Church: 1796, May 61838, Apr. 12; b. Igersheim, Würtemberg; of humble parentage. He received his early education at the Gymnasium of Mergentheim, whence, in his 17th year, he was transferred, for the higher studies, to the Lyceum of Ellwangen; and soon afterward entered on the theological course in the Univ. of Tübingen. He received priest's orders 1819; and for a short time was in missionary duty; but, 1820, he returned to college-life, and was engaged as classical tutor; but, 1822, the offer of a theological appointment in the Univ. of Tübingen, finally decided his choice of the study of divinity, and 1823, he entered on his new position. In 1828 he received the degree doctor of divinity, and was appointed ordinary prof. of theology. His earliest publication was a treatise On the Unity of the Church (1825), followed 1827 by a historico-theological essay on Athanasius and the Church of His Time, in Conflict with Arianism. But his reputation both contemporary and posthumous, rests mainly on his wellknown Symbolism; or the Doctrinal Differences between Catholics and Protestants, as represented by Their Public Confessions of Faith (1832). This remarkable book at once fixed the attention of the theological world. It passed through five large editions in six years. It was translated into all the leading languages of Europe, and drew forth numerous criticisms and rejoinders, the most considerable of which is that of Dr. F. C. Baur (q.v.), 1833. To this M. replied 1834, by Further Researches into the Doctrinal Differences of Catholics and Protestants. The polemical bitterness evoked by these controversies made it desirable that M. should leave the Univ. of Tüb

ingen. He was invited to Breslau, also to Bonn, but ultimately selected (1835) the Univ. of Munich, then in the first flush of its efficiency, under King Louis. His first appointment was nominally the chair of biblical exegesis, but he really applied himself to church history, in which his opening course was eminently successful; but, unhappily, a naturally delicate constitution began to give way under the constant fatigues of a student's life; and though he continued, under all these disadvantages, to maintain and to add to his reputation, and though 1837 the invitation to the Bonn professorship was renewed in still more flattering terms, he gradually sank under consumption, and died 1838. His miscellaneous works were collected and published posthumously, 2 vols. 8vo. (1839-40), by his friend, the now celebrated Dr. Döllinger. M. may be regarded as at once the most acute and the most philosophical of the modern controversialists of his church. He deals more, however, with the exposition of the points and the grounds of the doctrinal differences of modern sects, than with the discussion of the scriptural or traditional evidences of the peculiar doctrines of any among them.-M.'s thought was liberal, and his spiritual sympathy wide, and his Symbolism is singularly able and suggestive; yet his statement of Rom. Cath. doctrine is not fully accepted by his church; and Protestants consider that his strength was given rather to exposing the inconsistencies of the reformers and the weaknesses of various sects than to a discussion of the Reformation itself as a great movement of religious thought.

MO'HONK LAKE: mountain resort, remarkably picturesque and interesting, including an extensive area around a small lake near the summit of Sky-Top, in the Shawangunk Mountains, Ulster co., N. Y.; 15 m. w. of Poughkeepsie on the Hudson, 6 m. w. from New Paltz (on a branch of West Shore railroad), 88 m. from New York. Like the neighboring resort (9 m. distant), Lake Minnewaska (q.v.), M. L. presents a startling and impressive scene of massive rocks heaped in wonderful confusion, overhanging cliffs, and summits commanding views of six states. There are 35 m. of admirable roads within the estate and an excellent hotel with large accommodations. The lake itself is about half a mile long, and a few hundred ft. wide.

MOHUR, n. mo'her [Pers. muhr, a gold coin]: a gold coin of British India, equal to 15 or 16 rupees.

MOHURRUM, n. mō-hŭr'rům [Ar. Muharram, sacred, forbidden]: a Mohammedan festival in memory of Hassan and Houssein, nephews of the prophet; the first month of the Mohammedan year.

MOIDORE, n. moy'dōr [F. moidore, a spelling of the Port. moeda d'ouro, money of gold-from L. monēta, money; de, of; aurum, gold]: former gold coin of Portugal, of the value of 4,800 reis, or nearly 278. sterling Jabt. $6.57). It was called also Lisbonine.