The last of the new prophets to be mentioned is Eaha, who appeared in Amasia, in Natolia, in 1221 of the He- gira, and who had immense success, chiefly with the Turcomans, his own nation, so that at last he found him- self at the head of nearly a million men, horse and foot. Their war-cry was, God is God, and Baba— not IMoham- nied — is his prophet. It was not until both Christians and Mohammedans combined for the purpose of self-de- fence that this new and most formidable power was an- nihilated, its armies being routed and put to the sword, while the two chiefs were decapitated by the execu- tioner. SeeBABiSTS. See Clianibcrs, rycfo;).x, G-lOsq., by which we have been largely aided ; Weil, Gesch. der Kkali/en; and his Gesc/i. des Mohdmmedanismus ; Taj'- loT,IIist.qfJ\fofifimmed(ini!<7}i; and the works referred to in the article Moiiaji.^iedanism.
Moharram, any thing sacred or forbidden by the Mussulman law. It is likewise the name of the first month of the Arabic j'car, before the time of ^Nloham- medanism, and was so called because the ancient Arabs were forbidden to make war against one another during this month. The first ten days of the month Jlohar- ram arc called by the Mohammedans A ium al-mudulat, that is, the reckoned ditijs, because thej- believe that during these ten days the Koran was sent down from heaven to be communicated to men. The last of these ten d.ays is called Ashur. — Broughton, iWi'oM. IlUlor, Sacra, ii, IIG.
Mohdi (i. e. the Director') is the title among the Mohammedans for that descendant of Mohammed whose coming is to be one of the signs of the general resurrec- tion. Concerning this person, Mohammed prophesied that the world shoidd not have an end till one of his own family shoidd govern the Arabians, whose name should be like his own name, and whose father's name should also be like tliat of his own father. The Mohdi is to fill the earth with Righteousness. The Shiites (q. v.) be- lieve the Mohili to be now alive, and concealed in some secret place till the proper time of his manifestation ; and they suppose him to be none other than the last of the twelve imams, named Jlohammed Abulkasem, and the son of Hassan al-.\skcri, the eleventh of that succession. — Broughton, liiblioth. llktor. Sacra, ii, IIG. See Mo-
nAMMEl).\NISM.
Mohl, .lii.iis VON. an eminent Germ.an Oriental scholar, was born at Stuttgard in 1800. After hav- ing studied at the gymnasium in that city, he entered the Protestant seminarj- in the University of Tubingen in 1818, received his diploma as doctor of philosophy in 1820, and won the prize in theology in 1822. His taste
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for Oriental languages, which he had pursued diligently amid all the duties of his college life, induced him to remove to Paris, where he studied under Sylvestre de Sacy and Eemusat. In 1826 he was appointed profess- or of Oriental literature at Tubingen, but he never oc- cupied that chair, preferring to continue his studies, which he pursued in 1826-7 and 1830-1 at London and Oxford, In 1840 he became assistant secretary of the Asiatic Society ; in 1844 succeeded Burnouf, sen., as a member of the Academy of Inscriptions; the same year was installed professor of the Persian language and literature at the College of France ; and in 1852 succeeded Burnouf, jun., as inspector of Oriental typog- rapliy at the imperial printing-house. He died in 1874. Jlohi constantly sought to improve the standard of Oriental philology. His philosophic views on the sub- ject, together with his warm enthusiasm, have contrib- uted not a little to facilitate and extend recent inves- tigations in that science. His principal works are : Fragments relatifs a la religion de Zoroaster (Paris, 1829, 8vo), published anonymously : — Confucii Chi- Kiiig, ex Latino P. Lacharme interpret. (Stuttgard, 1830, 8vo) : — Y.-King, antiquissimus Sinarum liber, ex Latiiia interpret. P. Regis (ibid. 1834^9, 2 vols. 8vo) i—Livre des Jiois, par Ahdoul Kasim Firdousi (Paris, 1836-55, fol.) : —Firdousi's Schahnameh (ib. 1838-66, 5 vols. 8vo) ; and mail}' contributions of great value to different Oriental societies in France, England, and Germany, of which he had the honor to be a member. See Hoefer, Noiiv. Biog. Generale, xxxv, s. v. ; Brockhaus, Conversations- LexikoR, s. v. ; Vapereau, Diet, des Contemporains, s. v. (J.H.W.)
Mohler, Johann Adaji, one of Germany's most distinguished Roman Catholic theologians — the Schlei- ermacher, as he has apth' been caOed, of his branch of the Christian Church — was born of humble parentage, May 6, 1796, at Igersheim, near jNIergentheim, in Wiir- temberg. lie received his preparatory training at the gymnasium in Mergentheim, and in his seventeenth year removed to Elhvangen and there studied at the lyceum until, in 1815, the faculty was transferred to Tubingen, and he repaired to that well-known high- school to continue his theological studies. He com- pleted his course at the episcopal seminary in Eotten- burg, and in 1819 was made priest, and became vicar of Riedlingen. He continued, however, but a short time in the pastorate. In 1820 he returned to Tubin- gen University, and there lectured and studied. Prof- fered a permanent position in the university, he decided, in order to tit himself the more thoroughly for it, to spend some time in making himself acquainted with the routine of the theological courses of other universi- ties— as Gottingen, Berlin, Prague, Vienna, etc. ; and in consequence of this thorough preparation, so success- fully met his engagement that in 1826, though still very young, he was made extraordinary professor, and only two years later, shortly after receiving his doctor- ate in divinity, was lionored with the full or ordinary' professorship in Church history and patrology. This position afforded him a controlling influence over the Koman Catholic young men studying with a view to the priesthood, and he aimed to awaken among them, by the description of great ecclesiastical characters of the early Catholic Church, such as Athanasius and Anselm, a spirit of speculative inquiry in the sphere of faith and in connection with ecclesiastical fellowship ; and he also renewed the old confessional controversy on the principles of the Protestant and Roman Catholic creeds by the publication of a work on Symbolism, in which the Reformation, though mucli of the Protestants' labors are recognised as relatively justifiable and worthy, is stamped, in contrast with an ideal Roman Catholicity, as a mistake. This book came not only to be regarded as a remarkable Avork, but actually fixed the attention of the whole theological world upon him ; and it has been well said that "his reputation, both posthumous and among his own contemporaries, rests mainly on his