THE NEW SCHAFF-HERZOG
1868-70. From 1869 to 1900 he was professor of ancient history at Trinity College, and was also High Sheriff of County Monaghan in 196l and a commissioner for intermediate education. In theology he is a Broad Churchman. Among his numerous publications, chiefly on classical subjects, special mention may be made of the following: Twelve Lectures on Primitive Civilization (London, 1869); Prolegomena to Ancient History (1871); Greek Social Life from Homer to Menander (1874); Greek Antiquities (1876); A History of Classical Greek Literature (1880); The Decay of Modern Preaching (1882); The Story of Alexander's Empire (in collaboration with A. Gilman; 1887); Greek Life and Thought from Alexander to the Roman Conquest (1887); Greek Pictures drawn with Pen and Pencil (1890); The Greek World under Roman Sway (1890); The Empire of the Ptolemies (1895); The Silver Age of the Greek World; and What have the Greeks Done (1909); and contributed vol. iv. to Petrie's History of Egypt; in addition to numerous editions of classical, historical, and philosophical works and The Petrie Papyri Deciphered and Explained (3 vols., Dublin, 1892-1905).
MAHAN, ASA: American Congregationalist educator; b. at Vernon, N. Y., Nov. 9, 1800; d. at Eastbourne (65 m. s. of London), England, Apr. 4, 1889. He was graduated at Hamilton College, Clinton, N. Y., in 1824, and at Andover Theological Seminary in 1827 He was pastor at Pittsford, N. Y. (1829-31); Cincinnati, O. (1831-35); Jackson, Mich. (1855-57); and Adrian, Mich. (1857-60). He was president of Oberlin College (1835-50), Cleveland University (1850-54), and Adrian College, Mich. (1860-71). In 1871 he retired to Eastbourne, England, to devote himself to literary work. His works include: Scripture Doctrine of Christian Perfection (Boston, 1839); System of Intellectual Philosophy (New York, 1845); Doctrine of the Will (Oberlin, 1846); The True Believer (New York, 1847); System of Moral Philosophy (Oberlin, 1848); Election, and the Influence of the Holy Spirit (London, 1850); Modern Mysteries Explained and Exposed (Boston, 1855); The Science of Logic (New York, 1856); Science of Natural Theology (Boston, 1867); Theism and Antitheism (Cleveland, 1872); Phenomena of Spiritualism Scientifically Explained and Exposed (1875); Misunderstood Texts of Scripture Explained and Elucidated (1876); Critical History of the Late American War (1877); System of Mental Philosophy (Chicago, 1882); Autobiography; Intellectual, Moral, and Spiritual (London, 1882); and Critical History of Philosophy (2 vols., New York, 1883).
MAHDI, ma'di: The title given by Mohammedans to the person who according to their expectation is to exercise functions not unlike those attributed to the Jewish Messiah. He is to complete the work of Mohammed, convert or destroy the infidels, inaugurate the reign of justice and truth upon earth, and lead the faithful to Paradise. The word means " directed," hence, " one fit to guide others." The Mohammedan world is divided between those who believe that Mahdi has already come but is concealed until the time of his final manifestation (Shiahs/ see Mohammed, Moham-
medanism), and those who still await his appearance (Sunnis). As in the case of the cognate Jewish belief, from which in part it sprang, the possession of the idea has led to many attempts to realize it. These attempts have been made both by impostors and by those who were self-deluded. One of these was the famous veiled prophet al-Mokanna, Hakim ibn Allah, who conducted a revolt against Mohammed ben Mansur (c. 780 a.d.), while this Mohammed himself assumed the title of Mahdi; another was Ubayd Allah al-Mahdi in North Africa, 909-934, founder of the Fatimid dynasty; almost as celebrated was Ibn Tumart, the founder of the Muwahhid Berber dynasty, also in North Africa. A recent example is Mohammed Ahmed (1843-85), "the mad mullah, ' ' whose revolt in the region south of Egypt caused so great fear of a holy war, and to whose capture of Khartum the death of General Gordon was due. The head of the brotherhood of al-Sanusi also claims to be the Mahdi. Geo. W. Gilmohe. Bibliography: E. Miiller, Beitrage zur Mahdilehre des I slams, Heidelberg, 1901; J. Darmesteter, The Mahdi, Past and Present, New York, 1885; D. B. Macdonald, Development of Muslim Theology, Jurisprudence, and Constitutional Theory, pp. 244-249 et passim. New York, 1903.
MAI, ma'i or mai, ANGELO: Roman Catholic scholar; b. near Bergamo, Italy, Mar. 7, 1782; d. near Albano Sept. 9, 1854. He entered the Jesuit order in 1799, and taught in their college at Naples from 1804.. At Orvieto, in the intervals of priestly duties, he applied himself to paleography, and especially to the deciphering of palimpsests. His activity as an editor of ancient works dates from 1813, when he went to Milan as keeper of the Ambrosian Library; his field comprised both classical and ecclesiastical authors. In 1819 Pius VII. appointed him prefect of the Vatican library; and he was made a cardinal in 1838. The writings he edited are mainly embraced in four general collections: Veterum scriptorum nova collectio (10 vols., Rome, 1825-38); Classici auctores (10 vols., 1828- 1838); Spicilegium Romanum (10 vols., 1839^4); Sanctorum patrum nova bibliotheca (6 vols., 1844- 1871); and the posthumous Appendix ad opera edita ab Angelo Mai (1879). Bibliography: KL, viii. 483-486 (appreciative).
MAIMBOURG, man"bur', LOUIS: French Jesuit and ecclesiastical historian; b. at Nancy in 1610; d. in Paris Aug. 13, 1686. In his sixteenth year he entered the Society of Jesus, and after completing his theological studies in Rome was made professor at the Jesuit college in Rouen. Although he had no high oratorical gifts, he acquired considerable renown as a preacher; but it is as a historian that his name survives. Here again his equipment was quite ordinary; his works, tedious by their length, full of inaccuracies, and totally lacking in impartiality, served him as weapons to strike at those from whom he differed or as means to win favor for himself. His most valuable service to posterity consists in his having, by his Histoire du Lutheranisme (Paris, 1680), called forth the remarkable work of Seckendorf. In his Histoire de VArianisme (1682) he indirectly attacks and calumniates the Jansenists of Port Royal; in the Histoire de I'hiresie des Iconoclastes (1674) he seeks to