MONONGAHELA MONOPOLY. 



37 



idea ; for instance, if the patient believes that he is 

 God, or Christ, an emperor, &c. See Insanity. 



MONONGAHELA; a river which rises from the 

 Laurel mountains, in Virginia, runs north into Penn- 

 sylvania, and unites with the Alleghany,at Pktsburg, 

 to form the Ohio. It is navigable for batteaux and 

 barges thirty-two miles, to Brownsville, and still fur- 

 ther for lighter boats. Its length is about 300 miles. 

 MONOPHYSITES; the members of the party who, 

 Recording to the language adopted in the fifth cen- 

 tury, maintain that there is but one nature in Christ, 

 that is, that the divine and human natures were so 

 united as to form but one nature, yet without any 

 change, confusion, or mixture of the two natures. 

 They were condemned as heretics, at the council of 

 Chalcedon, in 451, which maintained that in Christ 

 two distinct natures were united in one person, and 

 that without any change, mixture, or confusion. This 

 distinction without a difference gave rise to a violent 

 dispute. The Asiatic and Egyptian clergy were in- 

 clined to the Monophysites, and were unanimous in 

 maintaining the unity of nature as well as of person 

 in Jesus, while the Western contended for the decree 

 of the council. The edict called Henoticon, issued 

 by the emperor Zeno, in 482, was not able to quiet the 

 combatants, and, after long and often bloody contests, 

 the orthodox church, by its sentences of excommuni- 

 cation, occasioned a formal secession on the part of 

 the Monophysites. This separation took place in the 

 first half of the sixth century, when the protection 

 which the Monophysites had hitherto received at 

 times from the court at Constantinople, necessarily 

 ceased from the close union of the emperor Justinian 

 with the Roman church. Neither did they remain 

 united among themselves. In 483, the Acephali 

 (q. v.) had already seceded, and formed the real 

 strength of Monophysitism. In 519, new controver- 

 sies arose among them respecting the question 

 whether the body of Christ is corruptible or not. 

 The Severites, adherents of a deposed patriarch of 

 Antioch, Severus, who belonged to the Acephali, 

 answered in the affirmative ; the Julianists, or Ga- 

 janites, adherents of the bishops Julianus, or Gajanus, 

 in the negative. The former were, therefore, called 

 P ttthartolatrians ( Corrupt icolce, servants of corrupti- 

 bility); the latter, Aphthartodocetce (teachers of in- 

 corruptibility), or Phantasiasts, who again divided 

 respecting the question whether the body of Christ 

 was created, and formed the parties of ActistetcE, 

 those who held it increate, and the Ctistolatrians, 

 who believed it created. The Severites, also called, 

 from one of their bishops, Theodosians, acquired 

 the superiority, and pronounced excommunications 

 against the Agnoetae, who also arose among them (so 

 called, liecause they denied the omniscience of Christ 

 as a man). About 560, a Monophysite, Askusnages, 

 and after him Philoponus, the greatest Christian 

 philosopher of that century, conceived the idea of styl- 

 ing the three persons of the Deity three Gods. These 

 tritheists and their adherents, even in the eyes of the 

 Monophysites, were the rankest heretics, and were 

 the occasion of many Monophysites turning Catholics. 

 In Egypt, Syria, and Mesopotamia, the Monophysite 

 congregations, however, remained the strongest, had 

 patriarchs at Alexandria and Antioch, existing, with- 

 out interruption, by the side of the imperial orthodox 

 patriarchs ; and, after the Syrian, Jacob Baradaeus, 

 who died 588, had established their religious consti- 

 tution, formed the independent churches of the Jaco- 

 bites and Armenians which separated from the Greeks 

 as well as the Romans, and have, for that reason, 

 been able to maintain themselves since the seventh 

 century, even under the dominion of the Mohamme- 

 dans. Excepting their peculiar doctrine of one nature 

 in Christ, they coincide, in the main points of belief, 



with the Greek church ; their worship also resembles 

 the Greek, rather than the Roman, but has, from 

 their national character and their superstition, re- 

 ceived variations, which are most striking in the 

 religious constitution of the Egyptian Jacobites. 

 These Copts are in communion with the Syrian Ja- 

 cobites, but have their own patriarch at Cairo, the 

 patriarch of Alexandria, who has ten bishoprics un- 

 der him. The Bible and liturgical books they possess 

 in the old Coptic language, which is the same as the 

 Egyptian current under the Ptolemies, at the time of 

 the dominion of the Greeks, and has, therefore, some 

 similarity with the Greek, but is now a dead lan- 

 guage. They baptize their children always in the 

 church, and never till they are forty days old, and 

 frequently not till they are seven years of age ; but 

 immediately after baptism, they receive the wine of 

 the eucharist. The Lord's supper they celebrate 

 only in the great feasts, use, in the celebration, 

 leavened bread, which is broken, and taste the wine 

 with spoons. According to a custom that had its 

 origin in times of persecution, they attend divine 

 worship in the night, between Saturday and Sunday. 

 It consists merely of service at the altar, of singing, 

 prayer, and reading by the priests, who are, more- 

 over, extremely ignorant, and cannot preach. The 

 patriarch preaches but once a year. Relics, poorly 

 executed images in their churches, the worship of 

 saints, &c., they have in common with the Greeks. 

 Circumcision is customary only with the Copts in 

 Upper Egypt. In their thinly-peopled convents, 

 monks reside with women and children. A fourth 

 Monophysite church is the Abyssinian, which re- 

 ceives its spiritual head from the Copts. 



Connected with the Monophysite controversy was 

 the question started in the beginning of the seventh 

 century, whether, in Christ, the united divine and 

 human nature had but one, or two wills. The 

 decision of the Trullan council, at Constantinople, 

 in 680, that there were two wills in Christ, because 

 lie had two natures, made the Monothelites (advocates 

 of the doctrine of one will) heretics, but could not 

 prevent the formation, from their remains, of the sect 

 of the Maronites (q. v.). 



MONOPOLY is an exclusive right, secured to one 

 or more persons, to carry on some branch of trade 

 or manufacture, in contradistinction to a freedom of 

 trade or manufacture enjoyed by all the world, or by all 

 the subjects of a particular country. The most fre- 

 quent monopolies, formerly granted, were the right 

 of trading to certain foreign countries, the right of 

 importing or exporting certain articles, and that of 

 exercising particular arts or trades. Such exclusive 

 rights were very common in Britain previously to the 

 accession of the House of Stuart, and were carried 

 to an oppressive and injurious extent during the reign 

 of queen Elizabeth. The grievance at length be- 

 came so insupportable, that, notwithstanding the op- 

 position of government, which looked upon the power 

 of granting monopolies as a very valuable part of the 

 prerogative, they were abolished by an act of 1624, 

 the 21 James I. c. 3. This act secured the freedom 

 of industry in Great Britain ; and has done more, 

 perhaps, to excite a spirit of invention and industry, 

 and to accelerate the progress of wealth, than any 

 other in the statute book. A few monopolies, how- 

 ever, on a large scale still exist. There is one 

 species of monopoly sanctioned by the laws of all 

 countries that have made any advances in the arts, 

 namely, the exclusive right of an invention or im- 

 provement for a limited number of years. The 

 exclusive right of an author to the publication of his 

 own work, is hardly a monopoly, but rather a right 

 of property, resting upon the same principle as the 

 right to lands or chattels. The law, therefore, by 



