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 and similar anachronisms which run through the whole book and are often closely incorporated with the narrative itself, and on the other hand by the identity of the author of the History with that of Geography, a point on which all doubt is excluded by a number of individual affinities, not to speak of the similarity in geographical terminology. The critical decision as to the authorship of the Geography must settle the question for the History also.

The Geography is a meagre sketch, based mainly on the Chorography of Pappus of Alexandria (in the end of the 4th century), and indirectly on the work of Ptolemy. Only Armenia, the Persian Empire, and the neighbouring regions of the East are independently described from local information, and on these sections the value of the little work depends. Since the first published text contains names like “Russians” and “Crimea,” Saint Martin in his edition denied that it was written by Moses, and assigned its origin to the 10th century. It was shown, however, by L. Indjidjean that these are interpolations, which are not found in better manuscripts. And in fact it is quite evident that a book which gives the division of the Sassanid Empire into four spahbehships in pure old Persian names cannot possibly have been composed at a long interval after the time of the Sassanidae. But of course it is equally clear that such a book cannot be a genuine work of Moses of Khorʽni; for that division of the empire dates from the early part of the reign of King Chosroes I. (531–579). Accordingly K. P. Patkanow, to whom we are indebted for the best text of the Geography, is of opinion that we have in it a writing of the 7th century. If the limits within which the Geography was composed are to be more nearly defined, we may say that, from isolated traces of Arab rule (which in Armenia dates from 651), it must have been written certainly after that year, and perhaps about the year 657.

Another extant work of Moses is a Manual of Rhetoric, in ten books, dedicated to his pupil Theodorus. It is drawn up after Greek models, in the taste of the rhetoric and sophistry of the later imperial period. The examples are taken from Hermogenes, Theon, Aphthonius, and Libanius; although the author is also acquainted with lost writings—e.g. the Peliades of Euripides. On account of the divergence of its style from that of the History of Armenia, Armenian scholars have hesitated to ascribe the Rhetoric to Moses of Khorʽni; but, from what has been said above, this is rather to be regarded as a proof of its authenticity. Smaller works bearing the same honoured name are—the Letter to Sahak Arderuni; the History of the Holy Mother of God and her Image (in the cloister of Hogotsvanch in the district Andzevatsi of the province of Vaspurakan), which is also addressed to Sahak; and the Panegyric on Saint Rhipsime. Of the sacred poems attributed to him, there is only one short prayer, contained in the hymnal of Sharakan, which can really claim him as its author.

Of works passing under the name of Moses of Khorʽni, the following are regarded by the historians of Armenian literature as spurious: a History (distinct from the Panegyric) of the wanderings of Saint Rhipsime and her Companions; a Homily on the Transfiguration of Christ; a Discourse on Wisdom (i.e., the science of grammar); the Commentaries on grammar (an exposition of Dionysius Thrax). In the case of the grammatical writings, it has been suggested that there may have been some confusion between Moses of Khorʽni and a Moses of Siunich, who lived in the 7th century.

MOSHEIM, JOHANN LORENZ VON (c. 1694–1755), German Lutheran divine and Church historian, was born at Lübeck on the 9th of October, 1694 or 1695. After studying at the gymnasium of his native place, he entered the university of Kiel (1716), where he took his master’s degree in 1718. In 1719 he became assessor in the philosophical faculty at Kiel. His first appearance in the field of literature was in a polemical tract against John Toland, Vindiciae antiquae christianorum disciplinae (1720), which was soon followed by a volume of Observationes sacrae (1721). These works, along with the reputation he had acquired as a lecturer and preacher, secured for him a call to Helmstädt as professor ordinarius in 1723. The Institutionum historiae ecclesiasticae libri IV. appeared in 1726, and in the same year he was appointed by the duke of Brunswick abbot of Marienthal, to which dignity and emolument the abbacy of Michaelstein was added in the following year. Mosheim was much consulted by the authorities when the new university of Göttingen was being formed; especially in the framing of the statutes of the theological faculty, and the provisions for making the theologians independent of the ecclesiastical courts. In 1747 he was made chancellor of the university. He died at Göttingen on the 9th of September. Among his other works were De rebus christianorum ante Constantinum commentarii (1753), Ketzer-Geschichte (2nd ed. 1748), and Sittenlehre der heiligen Schrift (1735-53). His exegetical writings, characterized by learning and good sense, include ''Cogitationes in N. T. loc. select.'' (1726), and expositions of 1 Cor. (1741) and the two Epistles to Timothy (1755). In his sermons (Heilige Reden) considerable eloquence is shown, and a mastery of style which justifies the position he held as president of the German Society.

MOSLER, HENRY (1841–), American artist, was born at New York, on the 6th of June 1841, the family removing to Cincinnati when he was about ten years old. Studying drawing by himself, he became a draughtsman for a comic paper, the Omnibus (Cincinnati), in 1855; in 1859–1861 he studied under James H. Beard, and in 1862–63, during the Civil War, was an art correspondent of Harper’s Weekly. In 1863 he went to Düsseldorf, where for almost three years he was at the Royal Academy schools; he subsequently went to Paris, where he studied for a short time under Ernest Hébert. His “Le Retour,”