MONA
447
MONARCHIA
ist)— refused to obey, and actually separated from the state Church, organizing their own independent evangel- ical congregations. Their adherents were all more or less influenced by Methodist tendencies, and inclined to a sombre view of life. They were called by the people " Moraiers," as if to say hypocrites, and exjjosed to the insults of the popidace. Many vexatious occurrences took place ; they were much disturbed in their worship, particularly at (xeneva, where they had erected a church by funds secured in England; but they were at last oihcially tolerated. In the canton Vaud, however, where they had spread considerably, their assemblies •were entirely forbidden by the authorities by special act (j\Iay 20, 1824), and in consequence the pastors Scheler, Olivier, Chavannes, Professor Monnard, and others, were obliged to leave their flocks or suffer heavy penalties. But the old experience that persecution only strength- ens a persecuted cause proved true here also. The sect gladly took to itself the name given in reproach, and the "Momiers," in spite of interdict, continued to increase, and finally caused the formation of an inde- pendent Church (Eglise separe). In 183-1 the right of assembling together, and free exercise of their religious convictions, was granted them by the state, and they spread now more than ever. They found adherents also in German Switzerland. Thus in Berne a Wiirt- emberger named Mohrli, and a physician from Wei- mar named Yalenti, actively proselyted for the new doctrines. In Neuenburg also, and in other Protestant cantons of the little European republic, this peculiar " Methodism" spread and flourished. A paper was also started, the Gazette Ecancjelique, and it rapidly gained a large circulation. While the Evangelical Society of Geneva [see the articles Malan and Haldane broth- ers] owes its origin and strength largely to the influ- ence and zealous co-operation of this sect, the great re- sults of this schism are embodied in a free evangelical Church union, called the " I^glise libre," which was or- ganized by the different nonconforming congregations in 1848. See Malan, Siviss Tracts, i, 20 sq. ; Les Proges dti Methodkme en Geneve (1835) ; Hagenbach, Ch. Hist. ISth and Wth Cent, ii, 406 sq. ; Bist. veritable des Mo- miei-s de Geneve (Paris, 1824) ; Schweizer, Die Jdrchl. Zerwiirfnisse im Kanton Waadt ; Mestral, Mission de VEglise libre (1848) ; Bost, Defense des f deles de VE:)lise de Geneve (Paris, 1825) ; Von Goltz, Die reform, Kirche Genfs im 19 Jahrh. (Basle and Gen. 18G2) ; Cheneviere, Quelques mots sur la Geneve religieuse dii baron de Goltz (Gen. 1803) ; Aschbach, Kirchen-Lex. iv, 259._
Mona (i-iovij) is a term applied to females who as- sumed the monastic life. The common name applied to female recluses is mm?w, from 7ionna ; Gr. vdvi'i], aunt. See Nuns.
Monacensis, Codex. See Munich MS.
Monachism. See JIonasticism.
Monaco, Francisco - Maria del, an Italian theologian, a native of Sicily, was born in 1593. In 1618 he entered holy orders, but, instead of preaching, devoted himself to pedagogy. He taught for a time at Padua, and was subsequently employed in different of- fices. In 1644 he came to France, welcomed by cardinal IMazarin, who appointed him his successor. He preach- ed successfully before the court and in the churches of Paris. He was appointed, through the influence of the prime minister, archbishop of Rheims, but died shortly after at Paris (1651). He wrote II Sole, panegirico (Venice, 1618, 4to) -.—La Penna, panegirico (1620, 4to) : — Patrum Clericorum regularium XIV Elogia (Padua ; Milan, 1G21, 8vo) : — In adores et spectatores comcedia- rum nostri temporis Pnrmnesis (Padua, 1621, 4to): — Ilorce subcesivce (1625, 4to) :—De Paupertate evangelica (Rome, 1644, folio) ; a work which his departure for France obliged him to leave unfinished i—De Fidei vni- tate, III, ad Carolum, Britanniarum regem. (Paris, 1648, folio) -.—In vniversam A ristotelis Philosophiam Com- mentaria (Paris, 1652, folio). Other works of his ^re
preserved in manuscript at Palermo. See Silos, Hist. Cleric, reg. part iii, bk. viii ; L. Allatius, De Viris Illustr. p. 108 ; F. M. Maggi, De Vita UrsulcB Benincasce ; Mon- gitore, Bibl. sicula. i, 225 ; Uomini illustri della Sicilia, vol. iv.
Monaco, Lorenzo, a Genoese painter, sometimes called the '■ Jlonk of the Isole d'Oro," flourished in the 14th century. He was a favorite of the king and queen of Aragon, to whom he presented several illuminated missals. A beautiful A ngel■,^^\ith arms crossed over his bosom, and floating in the air, is credited to him in the Florence gallery; also 7'Ae Flight into Fggpf, in the Are- na at Padua, in which picture INIary and Joseph are at- tended by Salome and three youths. But very little is known of this artist. He died, according to Lanzi, in 1408. See Lanzi's History of Painting, trausl. by Ros- coe (London, 1847, 3 vols. 8vo), iii, 233 ; Mrs. Jameson, Legends of the Madonna (ibid. 1857, 8vo), p. 231 ; Sacred and Legendary Art (ibid. 1857, 2 vols. 8vo), i, 120; ii, 796.
Monadology (from Gr. jiovae,, unity, and Xo-yof, discourse} is the term applied to the doctrine or science of Monads, which was fuUy developed by the German philosopher Leibnitz. " He conceived the whole uni- verse, bodies as well as minds, to be made up of monads, that is, simple substances ; each of which is, by the Cre- ator, in the beginning of its existence, endowed with certain active and perceptive powers. A monad, there- fore, is an active substance, simple, without parts or figure, which has within itself the power to produce all the changes it undergoes from the beginning of its ex- istence to eternity. The changes which the monad un- dergoes, of what kind soever, though they may seem to us the effect of causes operating from without, are only the gradual and successive evolutions of its own inter- nal powers, which would have produced all the same changes and motions although there had been no other being in the universe" (Reid, Lifell. Poivers, essay ii, ch. 15). " Monadology," says Cousin, " rests upon this ax- iom : every substance is at the same time a cause, and, every substance being a cause, has therefore in itself the principle of its own development ; such is the mo- nad— it is a simple force. Each monad has relation to all others ; it corresponds with the plan of the universe ; it is the universe abridged ; it is, as Leibnitz saj'S, a living mirror which reflects the entire universe under its own point of view. But every monad being simple, there is no immediate action of one monad upon anoth- er ; there is, however, a natural relation of their respec- tive development, which makes their apparent commu- nication ; this natural relation, this harmony, which has its reason in the wisdom of the sujireme Director, is pre-established harmony" {Hist, of Mod. Philos. ii, 86). See Ueberweg, Hist. Philos. ii, 92 sq., 107 sq.; also p. 27, 54, 130, 145, "312, 316, 336, 507. See also Leibnitz; Neo-Platonism,