Misraim

Misraim, Rite of: (See Cagliostro.) Mithraic Mysteries: (See Mysteries.) Mitla, Subterranean Chambers Crypts.)

of : (See Subterranean

Modern Times, The Socialist Community of: A community founded on Long Island, in 1851, which numbered among its members a good many spiritualists. Moghrebi. Arab sorcerer: (See Semites.)

Mohanes Shamans or medicine-men of the Indians of the Peruvian Andes. Joseph Skinner writing of them in his State of Peru, London 1805, says: "These admit an evil being, the inhabitant of the centre of the earth, whom they consider as the author of their misfortunes, and at the mention of whose name they tremble. The most shrewd among them take advantage of this belief, to obtain respect; and represent themselves as his delegates. Under the denomination of Mohanes, or Agoreros, they are consulted even on the most trivial occasions. They preside over the intrigues of love, the health of the community, and the taking of the field. Whatever repeatedly occurs to defeat their prognostics, falls on themselves; and they are wont to pay their deceptions very dearly. They chew a species of vegetable called puripiri, and throw it into the air, accompanying this act by certain recitals and incantations, to injure some, to benefit others, to procure rain, and the inundation of the rivers, or, on the other hand, to occasion settled weather, and a plentiful store of agricultural productions. Any such result having been casually verified on a single occasion, suffices to confirm the Indians in their faith, although they may have been cheated a thousand times. Fully persuaded that they cannot resist the influence of the puripiri, as soon as they know that they have been solicited by its means, they fix their eyes on the impassioned object, and' discover a thousand amiable traits, either real or fanciful, which indifference had before concealed from their view.

"But the principal power, efficacy, and, it may be said misfortune, of the Mohanes, consist in the cure of the sick. Every malady is ascribed to their enchantments, and means are instantly taken to ascertain by whom the mischief may have been wrought. For this purpose the nearest relative takes a quantity of the juice of floripondium, and suddenly falls, intoxicated by the violence of the plant. He is placed in a fit posture to prevent suffocation, and on his coming to himself, at the end of three days, the Mohan who has the greatest resemblance to the sorcerer he saw in his visions, is to undertake the cure, or if, in the interim, the sick man has perished, it is customary to subject him to the same fate. When not any sorcerer occurs in the visions, the first Mohan they encounter has the misfortune to represent his image.'

Methods of Medicine Men.-It cannot be denied, that the Mohanes have, by practice and tradition, acquired a profound knowledge of many plants and poisons, with which they effect surprising cures on the one hand, and do much mischief on the other; but the mania of ascribing the whole to a preternatural virtue, occasions them to blend with their practice a thousand charms and superstitions. The most customary method of cure is to place two hammocks close to each other, either in the dwelling, or in the open air in one of them the patient lies extended, and in the other the Mohan, or Agorero. The latter, in contact with the sick man, begins by rocking himself, and then proceeds by a strain in falsetto, to call on the birds, quadrupeds, and fishes, to give health to the patient. From time to time he rises on his seat, and makes a thousand extravagant gestures over the sick man, to whom he applies his powders and herbs, or sucks the wounded or diseased parts. If the malady augments, the Agorero, having been joined by many of the people, chants a short

Monad

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hymn, addressed to the soul of the patient, with this burden: "Thou must not go, thou must not go.' In repeating this he is joined by the people, until at length a terrible clamour is raised, and augmented in proportion as the sick man becomes still fainter and fainter, to the end that it may reach his ears.

Molucca Beans as Amulets: (See Fascination.) Monaciello, The: The Monaciello or Little Monk seems to have lived exclusively in that portion of Southern Italy called Naples. The precise place where he dwelt does not appear to be accurately known, but it is supposed to have been in the remains of Abbeys and Monasteries. When the Monaciello appeared to mortals, it was always at the dead of night; and then only to those who were in sorest need, who themselves had done all that mortal could do to prevent or alleviate the distress that had befallen them, and after all humain aid had failed. Then it was that the Monk appeared, and mutely beckoning them to follow, he led them to where treasure was concealed-stipulating no conditions for its expenditure, demanding no promise of repayment, exacting no duty or service in return. Men have vainly asked, was it actual treasure he gave, or did it merely appear so to the external senses, to be changed into leaves or stones when the day and the occasion of its requirement had passed? And if actual treasure, how did it come in the place of its concealment, and by whom was it there deposited ?

In Germany, the wood-spirit Rubezahl performed similar acts of beneficence and kindness to poor and deserving, persons and the money he gave proved to be, or passed for the current coin of the realm; while in Ireland, the O'Donoghue, who dwelt beneath the waters of an inland lake, and rode over its surface on a steed white as the foam of its waves, distributed treasures that proved genuine to the good, but spurious to the undeserving. Monad is a theosophical term which literally means a unit (Greek Monas). The Monad is frequently described as a "Divine Spark," and this impression is particularly apt, for it is a part of the Logos, the Divine Fire. The Logos has three aspects, Will, Wisdom and Activity, and, since the Monad is part of the Logos, it also has these three aspects It abides continually in its appropriate world, the monadic, but, that the divine evolutionary purposes may be carried out, its ray is borne downwards through the various spheres of matter when the outpouring of the third life wave takes place. It first passes into the Spiritual Sphere by clothing itself with an atom of spiritual matter and thus manifests itself in an atomic body, as a spirit possessing three aspects. When it passes into the next sphere, the Intuitional, it leaves its aspect of Will behind and in the Intuitional Sphere, appears in an Intuitional body as a spirit possessing the aspects of Wisdom and Activity. On passing in turn, from this sphere to the next the higher mental, it leaves the aspect of Wisdom behind, and appears in a casual body as a spirit possessing the aspect of activity. To put this somewhat abstruse doctrine in another form, the Monad has, at this stage, manifested itself in three spheres. In the spiritual it has transfused spirit with Will, in the Intuitional it has transfused spirit with Wisdom, and in the higher Mental it has transfused spirit with Activity or Intellect, and it is now a human ego, corresponding approximately to the common term soul," an ego which, despite all changes, remains the same until eventually the evolutionary purpose is fulfilled and it is received back again into the Logos. From the higher mental sphere the Monad descends to the lower mental sphere and appears in a mental body as possessing mind, then betakes itself to the astral sphere and appears in the astral body as possessing emotions, and finally to the hhysical sphere and appears in a physical body as possessing vitality. These three lower bodies, the

mental, the astral, and the physical, constitute the human personality which dies at death and is renewed when the Monad, in fulfilment of the process of reincarnation, again manifests itself in these bodies. (See Theosophy, Evolution, Sphere, Life Waves, Monadic Sphere, Logos.)

Monen: A Kabalistic term covering that branch of magic which deals with the reading of the future by the computation of time and observance of the heavenly bodies. It thus includes astrology.

Money: Money which comes from the devil is of poor quality, and such wealth, like the fairy-money, generally turns to earth, or to lead, toads, or anything else worthless or repulsive. A youth," says Gregory of Tours, "received a piece of folded paper from a stranger, who told him that he could get from it as much money as he wished, so long as he did not unfold it. The youth drew many gold pieces from the papers, but at length curiosity overcame him, he unfolded it and discovered within the claws of a cat and a bear, the feet of a toad and other repulsive fragments, while at the same moment his wealth disappeared." In popular superstition it is supposed that if a person hear the cuckoo for the first time with money in his pocket, he shall have some all the year, while if he greet the new moon for the first time in the same fortunate condition, he shall not lack money throughout the month.

Mongols (See Siberia.)

Monk: A medium. (See Spiritualism.)

Moo: Queen of Yucatan. (See Atlantis.) Moors (See Arabs.)

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Mopses, The A secret association imported into Germany, which celebrated the rites of the gnostic Sabbath. It replaced the Kabalistic "goat by the Hermetic dog as an object of worship. The candidate for the order was brought into the circle of adepts with the eyes bandaged in the midst of a great uproar, and after saluting the idol was initiated. The sign of recognition was a grimace. Tho whole doctrine of the society was that of black magic. The Mopses recruited only among Catholics, and for the oath at reception they substituted a solemn engagement on honour to reveal no secrets of the order,-the practices of which much resembled the Sabbath of mediæval sorcerers. Morelle, Paolo: (See Italy.)

Morgan, Professor De: (See Spiritualism.) Morgan le Fay: Sister of Arthur and wife of King Urien of Gore. Arthur gave into her keeping the scabbard of his sword Excalibur, but she gave it to Sir Accolon whom she loved and had a forged scabbard made. Arthur, however, recovered the real sheath, but was again deceived by her. She figures as a Queen of the Land of Faerie and as such appears in French and Italian romance. It was she who, on one occasion, threw Excalibur into a lake. She usually presents her favourites with a ring and retains them by her side as does Venus in Tannhauser. Her myth is a parallel of that of Eos and Tithonus and is probably derived from a sun and dawn myth. Morien: It is commonly supposed that Morien, or Morienus as he is sometimes styled, was born at Rome in the twelfth century, and it is also reported that, like Raymond Lully and several other early chymists, he combined evangelical ardour with his scientific tastes. While still a mere boy, and resident in his native city, Morien became acquainted with the writings of Adfar, the Arabian philosopher, and gradually the youth's acquaintance with these developed into tense admiration, the result being that he became filled with the desire to make the personal acquaintance of the author in question. Accordingly he bade adieu to Rome and set out for Alexandria, this being the home of Adfar; and, on reaching his destination, he had not to wait long ere gaining his desired end. The learned Arabian

Morien

accorded him a hearty welcome, and a little while afterwards the two were living together on very friendly terms, the elder man daily imparting knowledge to the younger, who showed himself a remarkably apt pupil. For some years this state of affairs continued, but at length Adfar died, and thereupon Morien left Alexandria and went to Palestine, found a retreat in the vicinity of Jerusalem, and began to lead a hermit's life there.

Meanwhile the erudition of the deceased Arabian acquired a wide celebrity, and some of his manuscripts chanced to fall into the hands of Kalid, Soldan of Egypt. He was a person of active and enquiring mind, and observing that, on the cover of the manuscripts, it was stated that the secret of the philosopher's stone was written within, he naturally grew doubly inquisitive. He found, however, that he himself could not elucidate the precious documents; and therefore he summoned illuminati from far and near to his court at Cairo, and offered a large reward to the man who should discover the mystery at issue. An endless number of people presented themselves in consequence, but the majority of them were mere charlatans, and thus the Soldan was duped mercilessly.

Betimes news of these doings reached the ears of Morien. It incensed him to think that his old preceptor's wisdom and writings were being made a laughing-stock, so he decided that he must go to Cairo himself, and not only see justice done to Adfar's memory, but also seize what might prove a favourable opportunity of converting Kalid to Christianity. The Soldan was inclined to be cynical when the hermit arrived, nor would he listen to the latter's attacks on the Mahommedan faith; yet he saw fit to grant Morien a house wherein to conduct researches, and here the alchemist worked for a long time, ultimately perfecting the elixir. He did not, withal, make any attempt to gain the proferred reward; and instead he took his leave without the Soldan's cognizance, simply leaving the precious fluid in a vase on which he inscribed the suggestive words: "He who possess all has no need of others." But Kalid was at a loss to know how to proceed further, and for a long time he made great efforts to find Morien and bring him again to his court. Years went by, and all search for the vanished alchemist proved vain; but once, when the Soldan was hunting in the neighbourhood of Jerusalem, one of his servants chanced to hear of a hermit who was wont to create gold. Convinced that this must be none other than Morien, Kalid straightway sought him out; so once more the two met, and again the alchemist made strenuous efforts to win the other from Mahommedanism. Many discussions took place between the pair, both speaking on behalf of their respective religions, yet Kalid showed no inclination to desert the faith of his fathers. And therefore Morien relinquished the quest in despair, but it is said that, on parting with the Soldan, he duly instructed him in the mysteries of the transcendent science.

Nothing is known about Morien's subsequent history, and the likelihood is that the rest of his days were spent quietly at his hermitage. He is credited with sundry alchemistic writings, said to have been translated from Arabic, but it need hardly be said that the ascription rests on the slenderest evidence. One of these works is entitled Liber de Distinctione Mercurii Aquarum, and it is interesting to recall that a manuscript copy thereof belonged to Robert Boyle, one of the founders of the Royal Society; while another is entitled Liber de Compositione Alchemia, and this is printed in the first volume of Bibliotheca Chemica Curiosa. Yet better known than either of these, and more likely to be really from Morien's pen, is a third treatise styled De Re Metallica, Metallorum Transumtatione, el occulta summague Antiquorum Medicine Libellus, which

was repeatedly published, the first edition appearing at Paris in 1559.

Morrell, Theobald: (See Spiritualism.) Morse, J. J. : A well-known English trance or inspirational medium who began to practice about 1870. Early in his career the phenomenon of " elongation" was witnessed in connection with him, but these physical manifestations soon ceased, and he developed trance-speaking faculties of a high order, and delivered numerous eloquent discourses to spiritualists throughout the country. Morzine, Devils of: (See Switzerland.) Moses, Rev. William Stainton: One of the best known mediums connected with modern spiritualism, and probably, after Home, one of the most successful. He was born in 1839, at Donington, in Lincolnshire, the son of a schoolmaster, and was educated at Bedford Grammar School and Exeter College, Oxford. He made good progress at the University, but before his final examination his health broke down, and he was forced to go abroad. On his return he graduated Master of Arts, and in 1863 was ordained. From that time until 1870 he was a curate, first in the Isle of Man and afterwards in Dorsetshire. Again his health gave way, and he was obliged to abandon parish work, and seek a change of occupation. In 1870 he became tutor to the son of Dr. and Mrs. Stanhope Speer, with whom he resided, and who were henceforth among his staunchest supporters. A year or two later he was appointed English master in University College School, but increasing ill-health compelled him to retire in 1899. Towards the close of his life Mr. Moses suffered greatly from depression and kindred nervous disorders. His life as a clergyman and as a schoolmaster was beyond reproach, and his duties were discharged in a way that won respect alike for his intelligence and efficiency.

His attention was first directed to spiritualism by the reading of R. Dale Owen's book on The Debatable Land, in 1872. He attended numerous séances, held by such mediums as Home, and soon afterwards he himself developed powerful mediumistic tendencies, and gave séances to the Speers and a few select friends. The best accounts of his sittings are those written by Dr. and Mrs. Speers who kept separate records of the performances, and there are occasional accounts by others who were admitted to the circle. The phenomena were at first confined to raps and levitations of furniture, but gradually the manifestations became more varied and more pronounced. Toilet articles in Mr. Moses' room moved about of themselves and formed a cross on his bed, apports of perfume, pincushions, pearls, and other articles were brought by the spirits, and the medium himself would float about the room. Towards the end of the year spirit lights" began to make their appearance, and seem to have created a profound impression on the sitters, though to judge from the descriptions they give, it would seem that Mr. Podmore's explanation of bottles of phosphorus is not far from the truth. Musical instruments also were heard playing in the air, besides raps, thuds, and other noises.

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Perhaps his most important manifestations, however, were the automatic writings published under the title of Spirit Teachings. These purported to come from several spirits, "Imperator," Rector," and others, and were mostly of a theological caste. Though of a high ethical tendency, they evinced a departure from Christianity, and suggested the religion of spiritualism as the only rational human creed. Unlike many automatic writings Mr. Moses' productions were not written in extravagantly high-flown language, nor were they altogether meaningless. But it must be remembered that he was a man of education and not likely to fall into such errors.

Other work done by him in connection with Spiritualism

Muscle-Reading

was his assistance in the founding of the British National Association of Spiritualism, and to serve on the Councils of the Psychological Society, and the Society for Psychical Research. He severed his connection with the latter body, however, because of the position they took up with regard to certain professional mediums. He was also president of the London Spiritual Alliance from 1884 onwards. Among his most popular works, besides Spirit Teachings, were Psychography, Spirit Identity, and The Higher Aspects of Spiritualism.

Why did Stainton Moses become a medium? There are few questions more puzzling than this to the student of spiritual psychology. That professional mediums, and those private mediums who have anything to gain by their performances, should carry on deception from year to year, is comprehensible. But that a clergyman, who had hitherto led an uneventful and exemplary life, should deliberately and systematically practise a series of puerile tricks for the purpose of mystifying his friends, is certainly not so. We are forced to admit, then, either that his observers were victims to hallucination and self-deception, or that the phenomena he produced were genuine manifestations from the spirit-world.

Moss-Woman The: The Moss or Wood Folk, dwelt in the forests of Southern Germany. Their stature was small and their form strange and uncouth, bearing a strong resemblance to certain trees with which they flourished and decayed. They were a simple, timid, and inoffensive race, and had little intercourse with mankind; approaching only at rare intervals the lonely cabin of the wood-man or forester, to borrow some article of domestic use, or to beg a little of the food which the good wife was preparing for the family meal. They would also for similar purposes appear to labourers in the fields which lay on the outskirts of the forests. A loan or gift to the Moss-people was always repaid manifold. But the most highly-prized and eagerly-coveted of all mortal gifts was a draught from the maternal breast to their own little ones; for this they held to be a sovereign remedy for all the ills to which their natures were subject. Yet was it only in the extremity of danger that they could so overcome their natural diffidence and timidity as to ask this boon-for they knew that mortal mothers turned from such nurslings with disgust and fear. It would appear that the Moss or Wood folk also lived in some parts of Scandinavia. Thus we are told that in the churchyard of Store Hedding, in Zealand, there are the remains of an oak wood which were trees by day and warriors by night.

Mountain Cove Community, The: A spiritualistic community founded in Mountain Cove, Fayette Co., Virginia, in the autumn of 1851, under the leadership of the Rev. James Scott and the Rev. T. L. Harris. Both mediums had settled in Auburn in the previous year, and had obtained a considerable following. While Harris was absent in New York the command to form a community at Mountain Cove was given through the mediumship of Scott, and about a hundred persons accompanied him to Virginia. The members were obliged to deliver up all their possessions, again at the command of the spirits. Dissensions arose and pecuniary difficulties were experienced, and only the advent of T. L. Harris in the summer of 1852 saved the community from dissolution. However, the dissensions and difficulties remained, and early in 1853 the community finally broke up. Muscle-reading: The concentration of thought on any particular object produces a tendency to muscular activity. Thus if a name be thought of the muscles of the larynx may range themselves as if for the pronunciation of that name. This is known as "subconscious whispering." Or theremay be an unconscious movement towards the object in the mind. It is the interpretation of these involuntary