Chapter IV: , VII (183)

See FRANCE: A. D. 1620-1622.

MONTPELIER, Second Treaty of.

See FRANCE: A. D. 1624-1626.

MONTPENSIER, Mademoiselle, and the Fronde.

See FRANCE: A. D. 1651-1653.

----------MONTREAL: Start--------

MONTREAL: A. D. 1535.
The Naming of the Island.

See AMERICA: A. D. 1534-1535.

MONTREAL: A. D. 1611.
The founding of the City by Champlain.

See CANADA: A. D. 1611-1616.

MONTREAL: A. D. 1641-1657.
Settlement under the seigniory of the Sulpicians.

See CANADA: A.D. 1637-1657.

MONTREAL: A. D. 1689.
Destructive attack by the Iroquois.

See CANADA: A. D. 1640-1700.

MONTREAL: A. D. 1690.
Threatened by the English Colonists.

See CANADA: A. D. 1689-1690.

MONTREAL: A. D. 1760.
The surrender of the city and of all Canada to the English.

See CANADA: A. D. 1760.

MONTREAL: A. D. 1775-1776.
Taken by the Americans and recovered by the British.

See CANADA: A. D. 1775-1776.

MONTREAL: A. D. 1813.
Abortive expedition of American forces against the city.

See UNITED STATES OF AMERICA:
A. D. 1813 (OCTOBER-NOVEMBER).

----------MONTREAL: End--------

MONTROSE, and the Covenanters.

See SCOTLAND: A. D. 1638-1640; and 1644-1645.

MONZA, Battle of (1412).

See ITALY: A. D. 1412-1447.

MONZON, MONÇON, Treaty of (1626).

See FRANCE: A. D. 1624-1626.

MOODKEE, Battle of (1845).

See INDIA: A. D. 1845-1849.

MOOKERHYDE, Battle of (1574).

See NETHERLANDS: A. D. 1573-1574.

MOOLTAN, MULTAN: A. D. 1848-1849. Siege and capture by the English.

See INDIA: A. D. 1845-1849.

MOORE, Sir John:
Campaign in Spain and death.

See SPAIN: A. D. 1808-1809 (AUGUST-JANUARY).

MOORE'S CREEK, Battle of (1776).

See NORTH CAROLINA: A. D. 1775-1776.

MOORISH SCHOOLS AND UNIVERSITIES.

See EDUCATION, MEDIÆVAL.

----------MOORS: Start--------

MOORS, OR MAURI,
Origin.

See NUMIDIANS.

MOORS: A. D. 698-709.
Arab conquest.

See MAHOMETAN CONQUEST: A. D. 647-709;
and MAROCCO.

MOORS: A. D. 711-713.
Conquest of Spain.

See SPAIN: A. D. 711-713, and after.

MOORS: 11-13th Centuries.
The Almoravides and Almohades in Morocco.

See ALMORAVIDES; and ALMOHADES.

MOORS: A. D. 1492-1609.
Persecution and final expulsion from Spain.
The deadly effect upon that country.

"After the reduction … of the last Mohammedan kingdom in
Spain, the great object of the Spaniards became to convert
those whom they had conquered [in violation of the treaty made
on the surrender of Granada]. … By torturing some, by burning
others, and by threatening all, they at length succeeded; and
we are assured that, after the year 1526, there was no
Mohammedan in Spain, who had not been converted to
Christianity. Immense numbers of them were baptized by force;
but being baptized, it was held that they belonged to the
Church, and were amenable to her discipline. That discipline
was administered by the Inquisition, which, during the rest of
the 16th century, subjected these new Christians, or Moriscoes,
as they were now called, to the most barbarous treatment. The
genuineness of their forced conversions was doubted; it
therefore became the business of the Church to inquire into
their sincerity. The civil government lent its aid; and among
other enactments, an edict was issued by Philip II., in 1566,
ordering the Moriscoes to abandon everything which by the
slightest possibility could remind them of their former
religion. They were commanded, under severe penalties, to
learn Spanish, and to give up all their Arabic books. They
were forbidden to read their native language, or to write it,
or even to speak it in their own houses. Their ceremonies and
their very games were strictly prohibited. They were to
indulge in no amusements which had been practised by their
fathers; neither were they to wear such clothes as they had
been accustomed to. Their women were to go unveiled; and, as
bathing was a heathenish custom, an public baths were to be
destroyed, and even an baths in private houses. By these and
similar measures, these unhappy people were at length goaded
into rebellion; and in 1568 they took the desperate step of
measuring their force against that of the whole Spanish
monarchy. The result could hardly be doubted; but the
Moriscoes maddened by their sufferings, and fighting for their
all, protracted the contest till 1571, when the insurrection was
finally put down. By this unsuccessful effort they were
greatly reduced in numbers and in strength; and during the
remaining 27 years of the reign of Philip II. we hear
comparatively little of them. Notwithstanding an occasional
outbreak, the old animosities were subsiding, and in the
course of time would probably have disappeared. At all events,
there was no pretence for violence on the part of the Spaniards,
since it was absurd to suppose that the Moriscoes, weakened in
every way, humbled, broken, and scattered through the kingdom,
could, even if they desired it, effect anything against the
resources of the executive government.
{2227}
But, after the death of Philip II., that movement began …
which, contrary to the course of affairs in other nations,
secured to the Spanish clergy in the 17th century, more power
than they had possessed in the 16th. The consequences of this
were immediately apparent. The clergy did not think that the
steps taken by Philip II. against the Moriscoes were
sufficiently decisive. … Under his successor, the clergy …
gained fresh strength, and they soon felt themselves
sufficiently powerful to begin another and final crusade
against the miserable remains of the Moorish nation. The
Archbishop of Valencia was the first to take the field. In
1602, this eminent prelate presented a memorial to Philip III.
against the Moriscoes; and finding that his views were
cordially supported by the clergy, and not discouraged by the
crown, he followed up the blow by another memorial having the
same object. … He declared that the Armada, which Philip II.
sent against England in 1588, had been destroyed, because God
would not allow even that pious enterprise to succeed, while
those who undertook it, left heretics undisturbed at home. For
the same reason, the late expedition to Algiers had failed; it
being evidently the will of Heaven that nothing should prosper
while Spain was inhabited by apostates. He, therefore,
exhorted the king to exile all the Moriscoes, except some whom
he might condemn to work in the galleys, and others who could
become slaves, and labour in the mines of America. This, he
added, would make the reign of Philip glorious to all
posterity, and would raise his fame far above that of his
predecessors, who in this matter had neglected their obvious
duty. … That they should all be slain, instead of being
banished, was the desire of a powerful party in the Church,
who thought that such signal punishment would work good by
striking terror into the heretics of every nation. Bleda, the
celebrated Dominican, one of the most influential men of his
time, wished this to be done, and to be done thoroughly. He
said, that, for the sake of example, every Morisco in Spain
should have his throat cut; because it was impossible to tell
which of them were Christians at heart, and it was enough to
leave the matter to God, who knew his own, and who would
reward in the next world those who were really Catholics. …
The religious scruples of Philip III. forbade him to struggle
with the Church; and his minister Lerma would not risk his own
authority by even the show of opposition. In 1609 he announced
to the king, that the expulsion of the Moriscoes had become
necessary. 'The resolution,' replied Philip, 'is a great one;
let it be executed.' And executed it was, with unflinching
barbarity. About 1,000,000 of the most industrious inhabitants
of Spain were hunted out like wild beasts, because the
sincerity of their religious opinions was doubtful. Many were
slain, as they approached the coast; others were beaten and
plundered; and the majority, in the most wretched plight,
sailed for Africa. During the passage, the crew, in many of
the ships, rose upon them, butchered the men, ravished the
women, and threw the children into the sea. Those who escaped
this fate, landed on the coast of Barbary, where they were
attacked by the Bedouins, and many of them put to the sword.
Others made their way into the desert, and perished from
famine. Of the number of lives actually sacrificed, we have no
authentic account; but it is said, on very good authority,
that in one expedition, in which 140,000 were carried to
Africa, upwards of 100,000 suffered death in its most
frightful forms within a few months after their expulsion from
Spain. Now, for the first time, the Church was really
triumphant. For the first time there was not a heretic to be
seen between the Pyrenees and the Straits of Gibraltar. All
were orthodox, and all were loyal. Every inhabitant of that
great country obeyed the Church, and feared the king. And from
this happy combination, it was believed that the prosperity
and grandeur of Spain were sure to follow. … The effects
upon the material prosperity of Spain may be stated in a few
words. From nearly every part of the country, large bodies of
industrious agriculturists and expert artificers were suddenly
withdrawn. The best systems of husbandry then known, were
practised by the Moriscoes, who tilled and irrigated with
indefatigable labour. The cultivation of rice, cotton, and
sugar, and the manufacture of silk and paper were almost
confined to them. By their expulsion all this was destroyed at
a blow, and most of it was destroyed for ever. For the Spanish
Christians considered such pursuits beneath their dignity. In
their judgment, war and religion were the only two avocations
worthy of being followed. To fight for the king, or to enter
the Church was honourable; but everything else was mean and
sordid. When, therefore, the Moriscoes were thrust out of
Spain, there was no one to fill their place; arts and
manufactures either degenerated, or were entirely lost, and
immense regions of arable land were left uncultivated. …
Whole districts were suddenly deserted, and down to the
present day have never been repeopled. These solitudes gave
refuge to smugglers and brigands, who succeeded the
industrious inhabitants formerly occupying them; and it is
said that from the expulsion of the Moriscoes is to be dated
the existence of those organized bands of robbers, which,
after this period, became the scourge of Spain, and which no
subsequent government has been able entirely to extirpate. To
these disastrous consequences, others were added, of a
different, and, if possible, of a still more serious kind. The
victory gained by the Church increased both her power and her
reputation. … The greatest men, with hardly an exception,
became ecclesiastics, and all temporal considerations, all
views of earthly policy, were despised and set at nought. No
one inquired; no one doubted; no one presumed to ask if all
this was right. The minds of men succumbed and were prostrate.
While every other country was advancing, Spain alone was
receding. Every other country was making some addition to
knowledge, creating some art, or enlarging some science, Spain
numbed into a death-like torpor, spellbound and entranced by
the accursed superstition which preyed on her strength,
presented to Europe a solitary instance of constant decay."

_H. T. Buckle,
History of Civilization,
volume 2, chapter 8._

ALSO IN:
_W. H. Prescott,
History of the Reign of Philip II.,
book 5, chapters 1-8 (volume 3)._

_R. Watson,
History of the Reign of Philip III.,
book 4._

_J. Dunlop,
Memoirs of Spain, 1621-1700,
volume 1, chapter 1._

See, also, INQUISITION: A. D. 1203-1525.

MOORS: 15-19th Centuries.
The kingdom of Marocco.

See MAROCCO.

----------MOORS: End--------

MOPH.

See MEMPHIS.

{2228}

MOQUELUMNAN FAMILY, The.

See AMERICAN ABORIGINES: MOQUELUMNAN FAMILY.

MOQUIS, The.

See AMERICAN ABORIGINES: PUEBLOS.

MORA, The.

The name of the ship which bore William the Conqueror to
England, and which was the gift of his wife, the Duchess
Matilda.

MORAT, Battle of (1476).

See BURGUNDY (THE FRENCH DUKEDOM): A. D. 1476-1477.

----------MORAVIA: Start--------

MORAVIA:
Its people and their early history.

See BOHEMIA: ITS PEOPLE, &c.

MORAVIA: 9th Century.
Conversion to Christianity.
The kingdom of Svatopluk and its obscure destruction.

"Moravia has not even a legendary history. Her name appears
for the first time at the beginning of the 9th century, under
its Slav form, Morava (German 'March,' 'Moehren'). It is used
to denote at the same time a tributary of the Danube and the
country it waters; it is met with again in the lower valley of
that stream, in Servia, and appears to have a Slav origin.
During the 7th and 8th centuries there is no doubt Moravia was
divided among several princes, and had a hard struggle against
the Avars. The first prince whose name is known was Moïmir,
who ruled at the beginning of the 9th century. … During his
reign Christianity made some progress in Moravia. … Moïmir
tried to withstand the Germans, but was not successful; and in
846 Louis the German invaded his country, deposed him, and
made his nephew Rostislav, whom the chroniclers call Rastiz,
ruler in his stead. … The new prince, Rostislav, determined
to secure both the political and moral freedom of his country.
He fortified his frontiers and then declared war against the
emperor. He was victorious, and when once peace was secured he
undertook a systematic conversion of his people. Thus came
about one of the great episodes in the history of the Slavs,
and their Church, the mission of the apostles Cyril and
Methodius. … After having struggled successfully for some
time against the Germans" Rostislav was "betrayed by his
nephew and vassal, Svatopluk, into the hands of Karloman, duke
of Carinthia and son of Louis the German, who put out his eyes
and shut him up in a monastery. Svatopluk believed himself
sure of the succession to his uncle as the price of his
treachery, but a very different reward fell to his lot, as
Karloman, trusting but little in his fidelity to the Germans,
threw him also into captivity. The German yoke was, however,
hateful to the Moravians; they soon rebelled, and Karloman
hoped to avert the danger by releasing Svatopluk and placing
him at the head of an army. Svatopluk marched against the
Moravians, then suddenly joined his forces to theirs and
attacked the Germans. This time the independence of Moravia
was secured, and was recognized by the treaty of Forcheim
(874). … Thenceforward peace reigned between Svatopluk and
Louis the German. … At one time he [Svatopluk] was the most
powerful monarch of the Slavs; Rome was in treaty with him,
Bohemia gravitated towards the orbit of Moravia, while Moravia
held the empire in check. … At this time [891] the kingdom
of Svatopluk … included, besides Moravia and the present
Austrian Silesia, the subject country of Bohemia, the Slav
tribes on the Elbe and the Vistula as far as the neighbourhood
of Magdeburg, part of Western Galicia, the country of the
Slovaks, and Lower Pannonia." But Svatopluk was ruined by war
with his neighbor, Arnulf, duke of Pannonia. The latter
"entered into an alliance with Braclav, a Slovene prince,
sought the aid of the king of the Bulgarians, and, what was of
far graver importance, summoned to his help the Magyars, who
had just settled themselves on the Lower Danube. Swabians,
Bavarians, Franks, Magyars, and Slovenes rushed simultaneously
upon Moravia. Overwhelmed by numbers, Svatopluk made no
attempt at resistance; he shut up his troops in fortresses,
and abandoned the open country to the enemy, who ravaged it
for four whole weeks. Then hostilities ceased; but no durable
peace could exist between the two adversaries. War began again
in the following year, when death freed Arnulf from Svatopluk.
… At his death he left three sons; he chose the eldest,
Moïmir II., as his heir, and assigned appanages to each of the
others. On his death-bed he begged them to live at peace with
one another, but his advice was not followed. … Bohemia soon
threw off those bonds which had attached her as a vassal to
Svatopluk; the Magyars invaded Moravian Pannonia, and forced
Moïmir into an alliance with them. … In the year 900 the
Bavarians, together with the Chekhs, invaded Moravia. In 903
the name of Moïmir disappears. As to the cause of his death,
as to how it was that suddenly and for ever the kingdom of
Moravia was destroyed, the chronicles tell us nothing. Cosmas
of Prague shows us Moravia at the mercy of Germans, Chekhs,
and Hungarians; then history is silent, towns and castles
crumble to pieces, churches are overthrown, the people are
scattered."

_L. Leger,
History of Austro-Hungary,
chapter 4._

ALSO IN:
_G. F. Maclear,
Conversion of the West: The Slavs,
chapter 4._

MORAVIA: A. D. 1355.
Absorption in the kingdom of Bohemia.

See BOHEMIA: A. D. 1355.

----------MORAVIA: End----------

MORAVIAN OR BOHEMIAN BRETHREN (Unitas Fratrum):
Origin and early history.

See BOHEMIA: A. D. 1434-1457; and 1621-1648.

MORAVIAN OR BOHEMIAN BRETHREN (Unitas Fratrum):
In Saxony and in America.
The Indian Missions.

"In 1722, and in the seven following years, a considerable
number of these 'Brethren,' led by Christian David, who were
persecuted in their homes, were received by Count Zinzendorf
on his estate at Berthelsdorf in Saxony. They founded a
village called Herrnhut, or 'the Watch of the Lord.' There
they were joined by Christians from other places in Germany,
and, after some time, Zinzendorf took up his abode among them,
and became their principal guide and pastor. … In 1737, he
consecrated himself wholly to the service of God in connection
with the Moravian settlement, and was ordained a bishop. …
Zinzendorf had before been received into the Lutheran
ministry. The peculiar fervor which characterized his
religious work, and certain particulars in his teaching,
caused the Saxon Government, which was wedded to the
traditional ways of Lutheranism, to exclude him from Saxony
for about ten years (1736-1747). He prosecuted his religious
labors in Frankfort, journeyed through Holland and England,
made a voyage to the West Indies, and, in 1741, another voyage
to America.
{2229}
New branches of the Moravian body he planted in the countries
which he visited. … It was a church within a church that
Zinzendorf aimed to establish. It was far from his purpose to
found a sect antagonistic to the national churches in the
midst of which the Moravian societies arose. … With a
religious life remarkable as combining warm emotion with a
quiet and serene type of feeling, the community of Zinzendorf
connected a missionary zeal not equalled at that time in any
other Protestant communion. Although few in number, they sent
their gospel messengers to all quarters of the globe."

_G. P. Fisher,
History of the Christian Church,
pages 506-507._

The first settlement of the Moravians in America was planted
in Georgia, in 1735. "But Oglethorpe's border war with the
Spaniards compelled him to call every man in his colony to
arms, and the Moravians, rather than forsake their principles
[of non-resistance, and dependence upon prayer], abandoned
their lands and escaped to Pennsylvania [1740]. Here some of
their brethren were already fixed. Among the refugees was the
young David Zeisberger, the future head of the Ohio missions.
Bethlehem on the Lehigh became, and is yet, the centre in
America of their double system of missions and education. They
bought lands, laid out villages and farms, built houses,
shops, and mills, but everywhere, and first of all, houses of
prayer, in thankfulness for the peace and prosperity at length
found. The first mission established by Zinzendorf in the
colonies was in 1741, among the Mohican Indians, near the
borders of New York and Connecticut. The bigoted people and
authorities of the neighborhood by outrages and persecution
drove them off, so that they were forced to take refuge on the
Lehigh. The brethren established them in a new colony twenty
miles above Bethlehem, to which they gave the name of
Gnadenhütten (Tents of Grace). The prosperity of the Mohicans
attracted the attention and visits of the Indians beyond. The
nearest were the Delawares, between whom and the Mohicans
there were strong ties of affinity, as branches of the old
Lenni Lenape stock. Relations were thus formed between the
Moravians and the Delawares. And by the fraternization between
the Delawares and Shawanees … and their gradual emigration
to the West to escape the encroachments of Penn's people, it
occurred that the Moravian missionaries, Zeisberger foremost,
accompanied their Delaware and Mohican converts to the
Susquehanna in 1765, and again, when driven from there by the
cession at Fort Stanwix, journeyed with them across the
Alleghanies to Goshgoshink, a town established by the
unconverted Delawares far up the Alleghany River." In 1770,
having gained some important converts among the Delawares of
the Wolf clan, at Kuskuskee, on Big Beaver Creek, they
transferred themselves to that place, naming it Friedenstadt.
But there they were opposed with such hostility by warriors
and white traders that they determined "to plunge a step
further into the wilderness, and go to the head chief of the
Delawares at Gepelmukpechenk (Stillwater, or Tuscarawi) on the
Muskingum. It was near this village that Christian Frederick
Post, the brave, enterprising pioneer of the Moravians, had
established himself in 1761, with the approbation of the
chiefs. … By marriage with an Indian wife he had forfeited
his regular standing with the congregation. His intimate
acquaintance with the Indians, and their languages and
customs, so far gained upon them that in 1762 he was permitted
to take Heckewelder to share his cabin and establish a school
for the Indian children. But in the autumn the threatened
outburst of Pontiac's war had compelled them to flee." Early
in 1772 the Moravian colony "was invited by the council at
Tuscarawi, the Wyandots west of them approving it, to come
with all their Indian brethren from the Alleghany and
Susquehanna, and settle on the Muskingum (as the Tuscarawas
was then called), and upon any lands that they might choose."
The invitation was accepted. "The pioneer party, in the
removal from the Beaver to Ohio, consisted of Zeisberger and
five Indian families, 28 persons, who arrived at this
beautiful ground May 3, 1772. … The site was at the large
spring, and appropriately it was named for it Shoenbrun. In
August arrived the Missionaries Ettwein and Heckewelder, with
the main body of Christian Indians who had been invited from
the Alleghany and the Susquehanna, about 250 in number. …
This, and further accessions from the east in September, made
it advisable to divide the colony into two villages. The
second [named Gnadenhütten] was established ten miles below
Shoenbrun. … In April, 1773, the remnants of the mission on
the Beaver joined their brethren in Ohio. The whole body of
the Moravian Indians … was now united and at rest under the
shelter of the unconverted but … tolerant Delaware warriors.
… The population of the Moravian villages at the close of
1775 was 414 persons. … The calamity of the Moravians was
the war of the American Revolution. It developed the dangerous
fact that their villages … were close upon the direct line
between Pittsburgh and Detroit, the outposts of the two
contending forces." The peaceful settlement became an object
of hostility to the meaner spirits on both sides. In
September, 1781, by order of the British commander at Detroit,
they were expelled from their settlement, robbed of all their
possessions, and sent to Sandusky. In the following February,
a half-starved party of them, numbering 96, who had ventured
back to their ravaged homes, for the purpose of gleaning the
corn left standing in the fields, were massacred by a brutal
American force, from the Ohio. "So perished the Moravian
missions on the Muskingum. Not that the pious founders ceased
their labors, or that these consecrated scenes knew them no
more. But their Indian communities, the germ of their work,
the sign of what was to be accomplished by them in the great
Indian problem, were scattered and gone, Zeisberger, at their
head, labored with the remnants of their congregation for
years in Canada. They then transferred themselves temporarily
to settlements on the Sandusky, the Huron, and the Cuyahoga
rivers. At last he and Heckewelder, with the survivors of
these wanderings, went back to their lands on the Tuscarawas,
now surrounded by the whites, but fully secured to them by the
generosity of Congress."

_R. King,
Ohio,
chapter 6._

ALSO IN:
_D. Cranz,
History of the United Brethren._

_F. Bovet,
The Banished Count (Life of Zinzendorf)._

_E. de Schweinitz,
Life and Times of David Zeisberger._

_D. Zeisberger,
Diary._

_D. Berger,
United Brethren
(American Church History),
volume 12._

{2230}

----------MOREA: Start--------

MOREA:
Origin of the name.

"The Morea must … have come into general use, as the name of
the peninsula [of the Peloponnesus] among the Greeks, after
the Latin conquest [of 1204-1205], even allowing that the term
was used among foreigners before the arrival of the Franks.
… The name Morea was, however, at first applied only to the
western coast of the Peloponnesus, or perhaps more
particularly to Elis, which the epitome of Strabo points out
as a district exclusively Sclavonian, and which, to this day,
preserves a number of Sclavonian names. … Originally the
word appears to be the same geographical denomination which
the Sclavonians of the north had given to a mountain district
of Thrace in the chain of Mount Rhodope. In the 14th century
the name of this province is written by the Emperor
Cantacuzenos, who must have been well acquainted with it
personally, Morrha. Even as late as the 14th century, the
Morea is mentioned in official documents relating to the Frank
principality as a province of the Peloponnesus, though the
name was then commonly applied to the whole peninsula."

_G. Finlay,
History of Greece from its Conquest by the Crusaders,
chapter 1, section 4._

MOREA:
The Principality of the.

See ACHAIA: A. D. 1205-1387.

----------MOREA: End--------

MOREAU, General,
The Campaigns and the military and political fortunes of.

See FRANCE:
A. D. 1796 (APRIL-OCTOBER);
1796-1797 (OCTOBER-APRIL);
1799 (APRIL-SEPTEMBER), (NOVEMBER);
1800-1801 (MAY-FEBRUARY); and 1804-1805;
also, GERMANY: A. D. 1813 (AUGUST).

MORETON BAY DISTRICT.

See AUSTRALIA: A. D. 1800-1840, and 1859.

MORGAN, General Daniel, and the War or the American Revolution.

See UNITED STATES OF AMERICA: A. D. 1780-1781.

MORGAN, General John H., and his raid into Ohio and Indiana.

See UNITED STATES OF AMERICA: A. D. 1863 (JULY: KENTUCKY).

MORGAN, William, The abduction of.

See NEW YORK: A. D. 1826-1832.

MORGANATIC MARRIAGES.

"Besides the dowry which was given before the marriage
ceremony had been performed, it was customary [among some of
the ancient German peoples] for the husband to make his wife a
present on the morning after the first night. This was called
the 'morgengabe,' or morning gift, the presenting of which,
where no previous ceremony had been observed, constituted a
particular kind of connexion called matrimonium morganaticam,
or 'morganatic marriage. As the liberality of the husband was
apt to be excessive, we find the amount limited by the
Langobardian laws to one fourth of the bridegroom's
substance."

_W. C. Perry,
The Franks,
chapter 10._

MORGARTEN, Battle or (1315).

See SWITZERLAND: THE THREE FOREST CANTONS.

MORINI, The.

See BELGÆ.

MORISCOES.

This name was given to the Moors in Spain after their nominal
and compulsory conversion to Christianity.

See MOORS: A. D. 1492-1609.

MORMAERS, MAARMORS.

A title, signifying great Maer or Steward, borne by certain
princes or sub-kings of provinces in Scotland in the 10th and
11th centuries. The Macbeth of history was Mormaer of Moray.

_W. F. Skene,
Celtic Scotland,
volume 3, pages 49-51._

See, also, SCOTLAND: A. D. 1039-1054.

MORMANS, Battle of.

See FRANCE: A. D. 1814 (JANUARY-MARCH).

----------MORMONISM: Start--------

MORMONISM: A. D. 1805-1830.
Joseph Smith and the Book or Mormon.

"Joseph Smith, Jr., who … appears in the character of the
first Mormon prophet, and the putative founder of Mormonism
and the Church of Latter Day Saints, was born in Sharon,
Windsor County, Vermont, December 13, 1805. He was the son of
Joseph Smith, Sr., who, with his wife Lucy and their family,
removed from Royalton, Vermont, to Palmyra, New York, in the
summer of 1816. The family embraced nine children, Joseph,
Jr., being the fourth in the order of their ages. … At
Palmyra, Mr. Smith, Sr., opened 'a cake and beer shop,' as
described by his signboard, doing business on a small scale,
by the profits of which, added to the earnings of an
occasional day's work on hire by himself and his elder sons,
for the village and farming people, he was understood to
secure a scanty but honest living for himself and family. …
In 1818 they settled upon a nearly wild or unimproved piece of
land, mostly covered with standing timber, situate about two
miles south of Palmyra. … Little improvement was made upon
this land by the Smith family in the way of clearing, fencing,
or tillage. … The larger proportion of the time of the
Smiths … was spent in hunting and fishing … and idly
lounging around the stores and shops in the village. … At
this period in the life and career of Joseph Smith, Jr., or
'Joe Smith,' as he was universally named, and the Smith
family, they were popularly regarded as an illiterate,
whiskey-drinking, shiftless, irreligious race of people—the
first named, the chief subject of this biography, being
unanimously voted the laziest and most worthless of the
generation. … Taciturnity was among his characteristic
idiosyncrasies, and he seldom spoke to anyone outside of his
intimate associates, except when first addressed by another;
and then, by reason of his extravagancies of statement, his
word was received with the least confidence by those who knew
him best. He could utter the most palpable exaggeration or
marvellous absurdity with the utmost apparent gravity. … He
was, however, proverbially good-natured, very rarely if ever
indulging in any combative spirit toward anyone, whatever
might be the provocation, and yet was never known to laugh.
Albeit, he seemed to be the pride of his indulgent father, who
has been heard to boast of him as the 'genus of the family,'
quoting his own expression. Joseph, moreover, as he grew in
years, had learned to read comprehensively, in which
qualification he was far in advance of his elder brother, and
even of his father. … As he … advanced in reading and
knowledge, he assumed a spiritual or religious turn of mind,
and frequently perused the Bible, becoming quite familiar with
portions thereof. … The final conclusion announced by him
was, that all sectarianism was fallacious, all the churches on
a false foundation, and the Bible a fable. … In September,
1819, a curious stone was found in the digging of a well upon
the premises of Mr. Clark Chase, near Palmyra. This stone
attracted particular notice on account of its peculiar shape,
resembling that of a child's foot. It was of a whitish, glassy
appearance, though opaque, resembling quartz.
{2231}
Joseph Smith, Sr., and his elder sons Alvin and Hyrum, did the
chief labor of this well-digging, and Joseph, Jr., who had
been a frequenter in the progress of the work, as an idle
looker-on and lounger, manifested a special fancy for this
geological curiosity, and he carried it home with him. …
Very soon the pretension transpired that he could see
wonderful things by its aid. … The most glittering sights
revealed to the mortal vision of the young impostor, in the
manner stated, were hidden treasures of great value, including
enormous deposits of gold and silver sealed in earthen pots or
iron chests, and buried in the earth in the immediate vicinity
of the place where he stood. These discoveries finally became
too dazzling for his eyes in daylight, and he had to shade his
vision by looking at the stone in his hat! … The imposture
was renewed and repeated at frequent intervals from 1820 to
1827, various localities being the scenes of … delusive
searches for money [for carrying on which Smith collected
contributions from his dupes], as pointed out by the
revelations of the magic stone. … Numerous traces of the
excavations left by Smith are yet remaining as evidences of
his impostures and the folly of his dupes, though most of them
have become obliterated by the clearing off and tilling of the
lands where they were made." In the summer of 1827 "Smith had
a remarkable vision. He pretended that, while engaged in
secret prayer, alone in the wilderness, an 'angel of the Lord'
appeared to him, with the glad tidings that 'all his sins had
been forgiven'; … also that he had received a 'promise that
the true doctrine and the fulness of the doctrine and the
fulness of the gospel should at some future time be revealed
to him.' … In the fall of the same year Smith had yet a more
miraculous and astonishing vision than any preceding one. He
now arrogated to himself, by authority of 'the spirit of
revelation,' and in accordance with the previous 'promises'
made to him, a far higher sphere in the scale of human
existence, assuming to possess the gift and power of 'prophet,
seer, and revelator.' On this assumption he announced to his
family friends and the bigoted persons who had adhered to his
supernaturalism, that he was 'commanded,' upon a secretly
fixed day and hour, to go alone to a certain spot revealed to
him by the angel, and there take out of the earth a metallic
book of great antiquity in its origin, and of immortal
importance in its consequences to the world, which was a
record, in mystic letters or characters, of the long-lost
tribes of Israel, … who had primarily inhabited this
continent, and which no human being besides himself could see
and live; and the power to translate which to the nations of
the earth was also given to him only, as the chosen servant of
God. … Accordingly, when the appointed hour came, the
prophet, assuming his practised air of mystery, took in hand
his money-digging spade and a large napkin, and went off in
silence and alone in the solitude of the forest, and after an
absence of some three hours returned, apparently with his
sacred charge concealed within the folds of the napkin. …
With the book was also found, or so pretended, a huge pair of
spectacles in a perfect state of preservation, or the Urim and
Thummim, as afterward interpreted, whereby the mystic record
was to be translated and the wonderful dealings of God
revealed to man, by the superhuman power of Joseph Smith. …
The sacred treasure was not seen by mortal eyes, save those of
the one anointed, until after the lapse of a year or longer
time, when it was found expedient to have a new revelation, as
Smith's bare word had utterly failed to gain a convert beyond
his original circle of believers. By this amended revelation,
the veritable existence of the book was certified to by eleven
witnesses of Smith's selection. It was then heralded as the
Golden Bible, or Book of Mormon, and as the beginning of a new
gospel dispensation. … The spot from which the book is
alleged to have been taken is the yet partially visible pit
where the money speculators had previously dug for another
kind of treasure, which is upon the summit of what has ever
since been known as 'Mormon Hill,' now owned by Mr. Anson
Robinson, in the town of Manchester, New York. This book …
was finally described by Smith and his echoes as consisting of
metallic leaves or plates resembling gold, bound together in a
volume by three rings running through one edge of them, the
leaves opening like an ordinary paper book. … Translations
and interpretations were now entered upon by the prophet," and
in 1830 the "Book of Mormon" was printed and published at
Palmyra, New York, a well-to-do farmer, Martin Harris, paying
the expense. "In claiming for the statements herein set forth
the character of fairness and authenticity, it is perhaps
appropriate to add … that the locality of the malversations
resulting in the Mormon scheme is the author's birthplace;
that he was well acquainted with 'Joe Smith,' the first Mormon
prophet, and with his father and all the Smith family, since
their removal to Palmyra from Vermont … ; that he was
equally acquainted with Martin Harris and Oliver Cowdery, and
with most of the earlier followers of Smith, either as
money-diggers or Mormons; that he established at Palmyra, in
1823, and was for many years editor and proprietor of the
'Wayne Sentinel,' and was editorially connected with that
paper at the printing by its press of the original edition of
the 'Book of Mormon' in 1830; that in the progress of the work
he performed much of the reading of the proof-sheets,
comparing the same with the manuscript copies, and in the
meantime had frequent and familiar interviews with the pioneer
Mormons."

_P. Tucker,
Origin, Rise and Progress of Mormonism,
chapters 1-5, and preface._

It is believed by many that the groundwork of the Book of
Mormon was supplied by an ingenious romance, written about
1814 by the Rev. Solomon Spalding, a Presbyterian minister of
some learning and literary ability, then living at New Salem
(now Conneaut), Ohio. This romance, which was entitled "The
Manuscript Found," purported to narrate the history of a
migration of the lost ten tribes of Israel to America. It was
never published; but members of Mr. Spalding's family, and
other persons, who read it or heard it read, in manuscript,
claimed confidently, after the appearance of the Book of
Mormon that the main body of the narrative and the notable
names introduced in it were identical with those of the
latter. Some circumstances, moreover, seemed to indicate a
probability that Mr. Spalding's manuscript, being left during
several weeks with a publisher named Patterson, at Pittsburgh,
came there into the hands of one Sidney Rigdon, a young printer,
who appeared subsequently as one of the leading missionaries
of Mormonism, and who is believed to have visited Joseph
Smith, at Palmyra, before the Book of Mormon came to light.
{2232}
On the other hand, Mormon believers have, latterly, made much
of the fact that a manuscript romance without title, by
Solomon Spalding, was found, not many years since, in the
Sandwich Islands, by President Fairchild of Oberlin College,
Ohio, and proved to bear no resemblance to the Book of Mormon.
Spalding is said, however, to have written several romances,
and, if so, nothing is proved by this discovery.

_T. Gregg,
The Prophet of Palmyra,
chapters 1-11 and 41-45._

ALSO IN:
_E. E. Dickinson,
New Light on Mormonism._

_J. M. Kennedy,
Early Days of Mormonism,
chapters 1-2._

MORMONISM: A. D. 1830-1846.
The First Hegira to Kirtland, Ohio, the Second to Missouri,
the Third to Nauvoo, Illinois.
The Danites.
The building of the city and its Temple.
Hostility of the Gentiles.
The slaying of the Prophet.

"Immediately after the publication of the Book the Church was
duly organized at Manchester. On April 6, 1830, six members
were ordained elders—Joseph Smith, Sr., Joseph Smith, Jr.,
Hyrum Smith, Samuel Smith, Oliver Cowdery and Joseph Knight.
The first conference was held at Fayette, Seneca county, in
June. A special 'revelation' at this time made Smith's wife
'the Elect Lady and Daughter of God,' with the high-sounding
title of 'Electa Cyria.' In later years this lady became
disgusted with her husband's religion. … Another revelation
was to the effect that Palmyra was not the gathering-place of
the Saints, after all, but that they should proceed to
Kirtland, in Ohio. Consequently, the early part of 1831 saw
them colonized in that place, the move being known as 'The
First Hegira.' Still another revelation (on the 6th of June)
stated that some point in Missouri was the reliable spot.
Smith immediately selected a tract in Jackson county, near
Independence. By 1833 the few Mormons who had moved thither
were so persecuted that they went into Clay county, and
thence, in 1838, into Caldwell county, naming their settlement
'Far West.' The main body of the Mormons, however, remained
in Kirtland from 1831 till they were forced to join their
Western brethren in 1838. Brigham Young, another native of
Vermont, joined at Kirtland in 1832, and was ordained an
elder. The conference of elders on May 3, 1833, repudiated the
name of Mormons and adopted that of 'Latter-Day Saints.' The
first presidency consisted of Smith, Rigdon, and Frederick G.
Williams. In May, 1835, the Twelve Apostles—among them
Brigham Young, Heber C. Kimball and Orson Hyde—left on a
mission for proselytes. … The Mormons were driven from
Missouri by Governor Boggs's 'Extraordinary Order,' which
caused them to gain sympathy as having been persecuted in a
slave State. They moved to Hancock county, Illinois, in 1840,
and built up Nauvoo [on the Mississippi River, 14 miles above
Keokuk] by a charter with most unusual privileges."

_F. G. Mather,
The Early Days of Mormonism
(Lippincott's Magazine, August 1880)._

In the midst of the troubles of Smith and his followers in
Missouri, and before their removal to Nauvoo, there arose
among them "the mysterious and much dreaded band that finally
took the name of Danites, or sons of Dan, concerning which so
much has been said while so little is known, some of the
Mormons even denying its existence. But of this there is no
question. Says Burton: 'The Danite band, a name of fear in the
Mississippi Valley, is said by anti-Mormons to consist of men
between the ages of 17 and 49. They were originally termed
Daughters of Gideon, Destroying Angels—the gentiles say
devils—and, finally, Sons of Dan, or Danites, from one of
whom was prophesied he should be a serpent in the path. They
were organized about 1837 under D. W. Patten, popularly called
Captain Fearnot, for the purpose of dealing as avengers of
blood with gentiles; in fact they formed a kind of death
society, desperadoes, thugs, hashshashiyun—in plain English,
assassins in the name of the Lord. The Mormons declare
categorically the whole and every particular to be the
calumnious invention of the impostor and arch apostate, Mr.
John C. Bennett. John Hyde, a seceder, states that the Danite
band, or the United Brothers of Gideon, was organized on the
4th of July, 1838, and was placed under the command of the
apostle David Patten, who for the purpose assumed the name of
Captain Fearnot. It is the opinion of some that the Danite
band, or Destroying Angels as again they are called, was
organized at the recommendation of the governor of Missouri as
a means of self-defence against persecutions in that State."

_H. H. Bancroft,
History of the Pacific States,
volume 21, pages 124-126._

"The Mormons first attracted national notice about the time
they quitted Missouri to escape persecution and took refuge in
Illinois. In that free State a tract of land was granted them
and a charter too carelessly liberal in terms. The whole body,
already numbering about 15,000, gathered into a new city of
their own, which their prophet, in obedience to a revelation,
named Nauvoo; here a body of militia was formed under the name
of the Nauvoo legion; and Joe Smith, as mayor, military
commander, and supreme head of the Church, exerted an
authority almost despotic. The wilderness blossomed and
rejoiced, and on a lofty height of this holy city was begun a
grotesque temple, built of limestone, with huge monolithic
pillars which displayed carvings of moons and suns. … Nauvoo
was well laid out, with wide streets which sloped towards
well-cultivated farms; all was thrift and sobriety, no
spirituous liquors were drunk, and the colonists here, as in
their former settlements, furnished the pattern of insect
industry. The wonderful proselyting work of this new sect
abroad had already begun, and recruits came over from the
overplus toilers in the British factory towns. … But there
was something in the methods of this sect, not to speak of the
jealousy they excited by their prosperity, which bred them
trouble here as everywhere else where they came in contact
with American commonplace life. It was whispered that the
hierarchy of impostors grew rich upon the toils of their
simple followers. Polygamy had not yet received the sanction
of a divine revelation; and yet the first step towards it was
practised in the theory of 'sealing wives' spiritually, which
Smith had begun in some mysterious way that it baffled the
gentile to discover. Sheriffs, too, were forbidden to serve
civil process in Nauvoo without the written permission of its
mayor.
{2233}
All these strange scandals of heathenish pranks, and more,
besides, stirred up the neighboring gentiles, plain Illinois
backwoodsmen; and the more so that, besides his 3,000 militia,
the Mormon prophet controlled 6,000 votes, which, in the close
Presidential canvass of 1844, might have been enough to decide
the election. Joe Smith, indeed, whose Church nominated him
for President, showed a fatal but thoroughly American
disposition at this time to carry his power into politics.
This king of plain speech, who dressed as a journeyman
carpenter, suppressed a newspaper which was set up by seceding
Mormons. When complaint was made he resisted Illinois process
and proclaimed martial law; the citizens of the surrounding
towns armed for a fight. Joe Smith was arrested and thrown
into jail at Carthage with his brother Hiram. The rumor
spreading that the governor was disposed to release these
prisoners, a disorderly band gathered at the jail and shot
them [June 27, 1844]. Thus perished Smith, the Mormon founder.
His death at first created terror and confusion among his
followers, but Brigham Young, his successor, proved a man of
great force and sagacity. The exasperated gentiles clamored
loudly to expel these religious fanatics from Illinois as they
had been expelled from Missouri; and finally, to prevent a
civil war, the governor of the State took forcible possession
of the holy city, with its unfinished temple, while the Mormon
charter of Nauvoo was repealed by the legislature. The Mormons
now determined [1846] upon the course which was most suited to
their growth, and left American pioneer society to found their
New Jerusalem on more enduring foundations west of the Rocky
Mountains."

_J. Schouler,
History of the United States,
volume 4, pages 547-549._

ALSO IN:
_T. Ford,
History of Illinois,
chapters 8 and 10-11._

_A. Davidson and B. Stuvé,
History of Illinois,
chapter 41._

_J. Remy and J. Brenchley,
Journey to Great Salt Lake City,
book 2, chapters 2-3 (volume 1)._

_R. F. Burton,
The City of the Saints,
page 359._

MORMONISM: A. D. 1846-1848.
The gentile attack on Nauvoo.
Exodus of "the Saints" into the wilderness of the West.
Their settlement on the Great Salt Lake.

"During the winter of 1845-46 the Mormons made the most
prodigious preparations for removal. All the houses in Nauvoo,
and even the temple, were converted into work-shops; and
before spring more than 12,000 wagons were in readiness. The
people from all parts of the country flocked to Nauvoo to
purchase houses and farms, which were sold extremely low,
lower than the prices at a sheriff's sale, for money, wagons,
horses, oxen, cattle, and other articles of personal property
which might be needed by the Mormons in their exodus into the
wilderness. By the middle of May it was estimated that 16,000
Mormons had crossed the Mississippi and taken up their line of
march with their personal property, their wives and little
ones, westward across the continent to Oregon or California;
leaving behind them in Nauvoo a small remnant of 1,000 souls,
being those who were unable to sell their property, or who
having no property to sell were unable to get away. The twelve
apostles went first with about 2,000 of their followers.
Indictments had been found against nine of them in the circuit
court of the United States for the district of Illinois at its
December term, 1845, for counterfeiting the current coin of
the United States. The United States Marshal had applied to me
[the writer being at that time Governor of Illinois] for a
militia force to arrest them; but in pursuance of the amnesty
agreed on for old offences, believing that the arrest of the
accused would prevent the removal of the Mormons, and that if
arrested there was not the least chance that any of them would
ever be convicted, I declined the application unless regularly
called upon by the President of the United States according to
law. … It was notorious that none of them could be
convicted; for they always commanded evidence and witnesses
enough to make a conviction impossible."

_T. Ford,
History of Illinois,
chapter 13._