Page:Encyclopædia Britannica, Ninth Edition, v. 16.djvu/747

Rh M O N M N within the church, towards the end of the 2d century and during the 3d, opposed the doctrine of a hypostatic Logos (hypostasianism) or of an independent personal sub sistence of the Divine Word. It is usual (and convenient) to speak of two kinds of monarchianism, the dynamistic and the modalistic. By monarchians of the former class Christ was held to be a mere man, miraculously conceived indeed, but constituted the Son of God simply by the in finitely high degree in which he had been filled with Divine wisdom and power. This view was represented in Asia Minor about the year 170 by the anti-Montanistic Alogi, so called by Epiphanius on account of their rejection of the Fourth Gospel ; it was also taught at Eome about the end of the 2d century by Theodotus of Byzantium, a currier, who was excommunicated by Bishop Victor, and at a later date by Artemon, excommunicated by Zephyrinus. About the year 260 it was again propounded within the church by PAUL of Samosata (q.v. who held that, by his unique excellency, the man Jesus gradually rose to the Divine dignity, so as to be worthy of the name of God. Modalistic monarchianism, conceiving that the whole fulness of the Godhead dwelt in Christ, took exception to the &quot; subordi- natianism&quot; of some church writers, and maintained that the names Father and Son were only two different designations of the same subject, the one God, who &quot;with reference to the relations in which He had previously stood to the world is called the Father, but in reference to His appearance in humanity is called the Son.&quot; It was first taught, in the interests of the &quot; monarchia &quot; of God, by Praxeas, a con fessor from Asia Minor,in Rome about 190, and was opposed by Tertullian in his well-known controversial tract. The same view the &quot; patripassian &quot; as it was also called, because it implied that God the Father had suffered on the cross- obtained fresh support in Rome about 215 from certain disciples of Noetus of Smyrna, who received a modified support from Bishop Callistus. It was on this account that Hippolytus, the champion of hypostasian subordinatian- ism, along with his adherents, withdrew from the obedience of Callistus, and formed a separate community. A new and conciliatory phase of patripassianism was expounded at a somewhat later date by Beryllus of Bostra, who, while hold ing the divinity of Christ not to be iota, or proper to Him self, but TrcnynK?; (belonging to the Father), yet recognized in His personality a new TrpoVwTrov or form of manifestation on the part of God. Beryllus, however, was convinced of the wrongness of this view by ORIGEN (q.v.), and recanted at the synod which had been called together in 244 to discuss it. For the subsequent history of modalistic mon archianism, see SABELLIUS. MOXASTICISM. See MONACHISM. MONASTIR, BITOLIA, or TOLI MONASTIR, a city of Macedonia, now the chief town of the Turkish vilayet of Roumelia, is situated at a height of 1880 feet above the sea, in a western inlet of the beautiful, fertile, and many- villaged plain which, with a breadth of about 10 miles, stretches for 40 miles eastward from Mount Peristeri (7714 feet high) to the Babuna chain. It is embosomed in rich masses of foliage, and crossed by a rough-channeled mountain stream, the Drahor, which joins the Czerna or Karasu, a tributary of the Vardar. The military advan tages of its position at the meeting-place of roads from Salonica, Durazzo, Uskiub, and Adrianople led the Turks about 1820 to make Monastir the headquarters of the Roumelian corps d armee. Since then its general and commercial importance has greatly increased. A consider able amount of gold and silver work (especially clasps and filigree) is made by the local craftsmen. The population is about 40,000. Monastir so called from the monastery of Bukova (The Beeches), some kuudred feet up the slope of Peristeri is identified with the 711) &quot; s i Ucl 1, 1 1 I 3 r S, EgnatiaU Way ; an&amp;lt;1 its bish P ric i, still called the bishopric of Pelagonk from the ancient name of Albanian be s ^ *** ^ SCe &quot; e f the &quot; iaSSacre of ^ MONBODDO, JAMES BURNETT, LORD (1714 1799) author of works on the Origin and Progress of Language (published in 1/73), and Ancient Metaphysics (1779) was one of the most marked characters in Scottish literary circles in the 18th century. He was born in 1714 at Monboddo in Kincardineshire, studied at Aberdeen and Groningen, and quickly took a leading position at the Edinburgh bar, being made one of the Lords of Session in 1767. Many of his eccentricities, both of conduct and opinion, appear less eccentric to the present generation than they did to his contemporaries ; though he seems to have heightened the impression of them by his humorous sallies in their defence. He may have had other reasons than the practice of the ancients for dining late and per forming his journeys on horseback instead of in a carriage. His views about the origin of society and language and the faculties by which man is distinguished from the brutes afforded endless matter for jest to the wags of his day; but readers of this generation are more likely to be sur prised by the scientific character of his method and the acuteness of his conclusions than amused by his eccentri city. These conclusions have many curious points of con tact with Darwinism and Neo-Kantism. His idea of studying man as one of the animals, and of collecting facts about savage tribes to throw light on the problems of civilization, bring him into contact with the one, and his intimate knowledge of Greek philosophy with the other. In both respects Monboddo was far in advance of his neighbours. His happy turn of Virgil s line _ &quot; Tantte molis erat humanam condere gcntem &quot; _ might be adopted as a motto by the Evolutionists ; and Neo-Kantians would find it hard to believe that he published his criticism of Locke in 1773. His studied abstinence from fine writing from &quot; the rhetorical and poetical style fashionable among writers of the present day &quot; on such subjects as he handled confirmed the idea of his con temporaries that he was only an eccentric concocter of supremely absurd paradoxes. He died, 26th May 1799, at the advanced age of eighty-five. MONCTON, a town of the Dominion of Canada, in Westmoreland, New Brunswick, 89 miles by rail north east of St John, is a port at the head of navigation on the Petitcodiac, and the seat of the workshops and general offices of the Intercolonial Railway. The population, about 1200 in 1871, was 5032 in 1881 ; the growth of the place has been favoured by the establishment of sugar- refining factories, and factories for cotton and brass and iron wares since the Canadian Parliament in 1879 adopted a policy of protection. For the year 1881-82 the exports amounted toj*64,817, and the imports to $252,571. MONDONEDO, an ancient city of Spain, 27 miles. north-north-east from Lugo, in the province of that name, is situated on the Sixto, a small tributary of the Masma, on the Atlantic side of the Cantabrian chain, in a sheltered site surrounded on all sides by considerable hills. The population in 1878 was 10,112. The principal buildings are the cathedral, a Corinthian structure of the 17th century, an ex-convent of Franciscan friars of Alcantara, which is now used for a theatre and a public school, and the civil hospital. The industries, which are unimportant, include lace-making, linen-weaving, and leather manu facture. According to local tradition, the bishopric of Dumium, near Braga, was transferred to San Martin de ilondonedo (three leagues from Mondonedo) in the 8th century ; it was brought to Mondofiedo itself by Dona Urraca in the beginning of the 12th century ; for about sixty years prior to 1233 the see was at Ribadeo. After having