altri vasi, &c." quarto; "Lettera all' Illustriss. e Rev. S. Abate Sampieri, in risposta ad alcune objezione intorno a' suoi pensieri fisicomatematici," 1667, quarto; "Scritti varj intorno alle Controversi col Rossetti," 1668; Speculazione fisiche del Dot. Gem. Montanari Modanese, sopra gli Effetti di que' Vetri tem prati, che rotti in una parte si resolvano tutti in polvere, exposti in due Lettere," &c. 1671, quarto; " Discorso Accademico sopra la Sparizione di alcune Stelle, et altre novità scoperte nel Cielo, inserto fra la Prose de, "S. S. Accademici Gelati, &c." 1672, quarto; "La Livella diottrica del dot Montanari, &c. nuova invenzione per livellare, il cannocchiale con maggiore esattezza e facilità, che per l'addietro con altre Livelle non si è fatto, aggiuntovi il modo di misurare una distanza incognita con una sola Stazione, &c." 1674, quarto; "Fiamma volante gran meteora veduta sopra l'Italia la Sera del di 31. Marzo 1676. Speculazioni fisiche ed astronomiche, &c." 1676; "Copia di lettera de dot Mont. &c sopra un impressione meteorologica," 1676; "Lezione Accademica avuta nell' Accademia di S. A. R. in Torino, &c. sopra le controversie letterarie passate fra lui e il dot. Sig. N. N." 1678; Manualetto de' Bombisti, ovvero ristretto delle avvertenze più necessarie per ben maneggiare i mortari, aggiuntevi le tavole delle inclinazione di esse mortari per fare i tiri giusti, calcolate secondo la dottrina del Galileo, &c." 1682, 24mo.; "Copia di due Lettere scritte all' Illust. Sig. Ant. Magliabechi sopra i moti e le apparenze delle due comete ultimamente apparse sul fine di Novembre 1680, nelle constellazioni di Vergine e Libra," &c.; "Copia di lettera scritta al medesimo intorno allo nuova Cometa apparsa in quest' Anno 1682, Sotti i piedi dell' Orsa maggiore," 1682; "L'Astrologia convinta di falso," 1685, quarto; "Discorso sopra la tromba parlante, et aggiuntovi un trattato posthumo del mare Adriatico e sua corrente esaminata, e la naturalezza de' fiumi Scoperta, e con nuove forme de ripari Corretta," &c. a posthumous work, 1751; "Le Forze di Eolo, Dialogo fisico-matematico sopra gli Effetti del vortice o sia Turbine detto negli stati Veneti la Biciabuova," &c., another posthumous piece, 1694, 12mo.; "Discorso del vacuo recitato nell' Accademia della Traccia, An. 1675;" "Lettera in cui risponde il Sig. Dot. Mont. al quesito perche di Forrestieri che capitano in Venezia si stancaro nell andare in Gondola, e li Sigg. Veneziani non sentonoe alcuna Stanchezza dal lungo andarvi;" and a

number of letters in a collection, entitled, "Lettere inedite d'uomini illustri." The titles and subjects of several works by the same author, which have not been committed to the press, may be seen in Fabroni Vite Italorum. Doct. Excell. vel. III. Landi's Hist. de la Lit. de l'Italie, liv. xiii. art. ii. sect. 57.-M.

MONTANUS, founder of an enthusiatical christian sect in the second century, called after him Montanists, is generally supposed to have been a native of Ardaba in Mysia, on the borders of Phrygia; on which account his followers are sometimes called Phrygian, or Cataphrygian heretics. The generality of learned moderns concur with Eusebius, in placing his first appearance in a public character about the year 171; while others, following Epiphanius, who is not always exact in his chronology,. refer it to the year 156, or 157. He was so foolish and extravagant as to believe that he was under the influence of divine inspiration, and gave himself out for the paraclete, or comforter, which our Saviour, at his departure from the earth, promised to send to his disciples to lead them to all truth. He did not pretend to reveal any new doctrines, additional to those already admitted by the christian world, but he only declared, that he was sent, with a divine commission, to give the moral precepts delivered by Christ and his apostles the finishing touch that was to bring them to perfection. He maintained, that Christ and his apostles made, in their precepts, many allowances to the infirmities of those among whom they lived, and that this condescending indulgence rendered their system of moral laws imperfect and incomplete. The object of his mission, therefore, was to introduce into the church that strict and rigorous discipline, which before this time Christians were not able to bear. Instead of delivering his dogmas and prophecies,, like Christ and his apostles, in connected and calm discourses, he was thrown into ecstacies, and violent convulsions, and in this state uttered things which the ignorant and credulous supposed to be from inspiration. As mankind: are apt to admire what they find difficult to practise, he also rendered himself popular by the strictness and severity of his manners, and the appearances of great sanctity of spirit. With these pretensions and recommendations, it was no difficult matter for Montanus to erect a new church, which was first established at Pepuza, a town in Phrygia, whence the Montanists were sometimes called Pepuzians. This place he also called Jerusalem, as if that was to

be the centre of à new and purer mode of worship, and the place where the Christians were to wait for the descent of the spirit. Here he soon gained a multitude of disciples, many of whom were far from being of the lowest order. The most eminent among these were two women of rank and fortune, Priscilla and Maximilla, who are said to have been married, but to have divorced themselves from their husbands These ladies, who became his supporters and assistants, fell with a high degree of warmth and zeal into the visions of their fanatical chief, prophecied like him, and imitated the pretended paracelte in all the variety of his extravagance and folly. Some of their prophecies are preserved by Epiphanius; and it appears that frequently their visions, which they had during the time of public worship, were taken down in writing after the assembly was over, by some of the principal of the congregation. By an extract from the treatise of an early writer against the Montanists, supposed to be Asterius Urbanus, which Eusebius has quoted, it appears that a report was propagated by the Catholics, that Montanus and Maximilla terminated their career of delusion by hanging themselves; but the same writer modestly and candidly acknowledges, that such a report might be without any foundation, and observes that "perhaps they died in that manner, perhaps in some other." Of the time when they died we have no information.

The sect of the Montanists spread chiefly in Asia Minor; but it extended also to other eastern countries, and even to Italy and Africa. In Italy they were countenanced for some time, and received into communion by one of the bishops of Rome, concerning whom the learned are not agreed whether it was Victor or some other; and in Africa their principles were embraced by the celebrated Tertullian, a man of great learning and genius, but of an austere and melancholy natural temper. The more sober part of the christian world, however, strenuously opposed them; and they were excommunicated, and the baptism administered by them declared to be null, by several synods or councils which were held in Asia Minor. Being thus separated from the great body of the christian community, they assumed to themselves the title of spiritual, calling all other Christians carnal. By several writers of the fourth and fifth centuries, they were accused of magic, killing, if not eating of infants in their mysteries, lewdness, and idolatry; but

these charges were equally groundless with the false and malignant calumnies cast upon the primitive Christians, or they would not have been overlooked by Eusebius and all his authors, neither would a person of Tertullian's character have held any connection with the sect. With respect to their religious doctrines, it does not appear that they had any which were peculiar to themselves. Like the other Christians of that age, they were divided in their sentiments concerning the person of Christ; some holding the catholic notion, and others the Sabellian or unitarian scheme. In the number of the latter was Praxeas, against whom Tertullian wrote; and there were so many others of them of the same opinion, that by later writings the Montanists in general are sometimes charged with professing it. The distinguishing peculiarities of the sect related to manners and discipline. They made a profession of much greater austerity than others; on which account they are frequently mentioned with the Novatians, and called Puritans. They prohibited second marriages as unlawful; and whoever of their number married a second time, though his first wife was dead, was excommunicated by them. They inculcated the necessity of observing a number of rules about fasting and abstinence, which were not ordained by Christ and his apostles. They would not allow that the church had power to forgive enormous sins after baptism; or that they who so transgressed, should ever be admitted again to full communion, notwithstanding their repentance. They also looked upon those Christians as guilty of a most heir ous transgression, who saved their lives, by flight, from the persecuting sword, or who ransomed them by money, from the hands of their rul and mercenary judges. This sect appears to have been on the decline soon after the time of Tertullian, and we find no mention of it after the fifth century. century. "Though it spread itself much for a time," says Jortin, " it did some service perhaps to Christianity; for it produced in its opposers, even for the very sake and pleasure of contradiction, an antifanatical spirit, a prudence in avoiding danger when it might be lawfully shunned, a charitable disposition towards repenting sinners, a caution not to be imposed upon by impudent or frantic pretences to inspiration, and a dislike of superstitious and uncommanded austerities, though these indeed some time after overwhelmed the christian world like a torrent.” Eusebii Hist. Eccl. lib. v. cap. xvi. xvii. Epiphanii Hæreses

XLV-LI. Cave's Hist. Lit. vol. I. sub. sæc. Gnost. Dupin. Mosh. Hist. Eccl. sac. ii. par. ii. cap. v. sect. 33 and 34. Priestley's Hist. Christian Church, vol. I. period iii. sect. 3. Fortin's Remarks on Eccl. Hist. vol. II. b. ii. part. ii. 8.-M.

Lardner's Hist. Heret. ch. xix. sect.

: MONTANUS. See ARIAS MONTANUS. MONTANUS, PHILIP, vernacularly Montaigne, a learned Flemish divine and professor in the sixteenth century, was born at Armentiers, about the year 1495. He was educated at Paris, where he was admitted to the degree of doctor by the faculty of the Sorbonne, though he never entered into priest's orders, or was a member of any religious community. Here he formed an intimate acquaintance with many of the most eminent literary characters of his time, and particularly with Erasmus, who has spoken advantageously of him in his "Letters." He chiefly excelled in the knowledge of languages, and criticism. When he was sixty years of age, he was appointed Greek professor in the university of Doway, by Philip II. king of Spain, and filled that post with reputation for several years. He died about the year 1575, above the age of 80, and has his name inscribed on the list of benefactors to the university of Doway, for having founded three scholarships in the college of Marchienne. He carefully revised and corrected, with the aid of an ancient Greek MS. which Erasmus had long. used, the original text of "The Works of St. John Chrysostom," and a Latin version of the same; but whether his labours were made use of in any edition of that father, does not appear from our authoriHe also revised, and published at Basil, "Enarrationes Theophylacti, Archiepiscopi Bulgariæ, in Evangelia, Epistolas Pauli, et Prophetas aliquot Minores," 1554, and again in 1570. Valerii Andrea Bibl. Belg. Freheri Theatrum Vir. Erud. Clar. Moreri. Nouv. Dict.

Hist.-M.

MONTANUS, REGINALD-GONSALVO, vernacularly Montano, a Spanish Protestant in the sixteenth century, of whom we have no other account than what little may be collected from his own work, entitled, "Sanctæ Inquisitionis Hispanice Artes aliquot detectæ, ac palam traductæ, &c. Heidelberga, 1567. It appears that he had lived at Seville; that the protestant martyr Juan Ponce de Leon had been for many years his most intimate friend; whence it may

VOL. VII.

be presumed that he himself was of good family; and that he was about to publish an exposition of the Proverbs, the Ecclesiastes, the Canticles, and the Book of Job, by Constantino de la Fuente, better known by the name of Doctor Constantine, from the notes of one of his auditors. This work of Montano's is the earliest account of the Inquisition, and probably the source from whence all sub+ sequent accounts have for the most part been taken. It is a curious and melancholy book, written for the express purpose of teaching his fellow-Protestants what they are to expect from that accursed tribunal, and in what manner they might best hope to escape. The victims, whose sufferings and martyrdom he records, had been his own friends and associates; and the account of the system of examinations, &c. was supplied by persons who had themselves been in the dungeons,-unless the following passage should be thought rather to allude to himself: "Quæ hic exempla recensentur unius modo ex Inquisitoriis tribunalibus, nempe Hispalensis, sunt; cujus solius mysteria cognoscere, & majori ex parte in se ipsis experiri, traductoribus est datum."

Montano's work has been inserted in a volume under this title: "Hispanicæ Inquisitionis & Carnificinæ Secretiora per Joachimum Ursinum, Anti-Jesuitam." Amberga 1611.

-R. S.

MONTARGON, ROBERT-FRANCIS DE, a French monk in the eighteenth century, and writer of some works which are held in esteem, was born at Paris in the year 1705. He entered the monastery of Hermits of St. Augustine at the Place des Victoires, when he changed his name to that of Father Hyacinth of the Assumption. He was much admired as a preacher, and was honoured with the title of almoner to king Stanislaus. In 1770, he had the misfortune to lose his life at Plombieres, about the age of 65, owing to a flood which inundated that city during the night of the twenty-fifth of July. Among his other productions, he published a treatise "On Sacred Eloquence;""The History of the Institution of the Festival of the Holy-Sacrament;" and "An Apostolical Dictionary," in thirteen volumes, octavo. The work last mentioned, is said to be an useful repertory for ecclesiastics; but to contain an injudicious mixture of excellent matter with what is trifling and dull, and to be greatly defective in point of correctness, as well as elegance of style. Nouv. Dict. Hist.-M.

MONTAUSIER, CHARLES DE SAINTE MAURE, duke of, a peer of France, born in 1610, was descended from an ancient family originally from Tourainne. He was educated a Protestant; and after his conformity to the established religion, he retained that strictness of morals and austerity of manners which are common attendants on a persecuted sect. Of unshaken loyalty, he kept under obedience to the king during the war of the Fronde the provinces of Saintonge and Angoumois, of which he was governor. Being afterwards governor of Normandy, in which post he had met with much opposition and disgust, as soon as he heard that the plague had broken out in the country, he hastened thither, contrary to the remonstrances of his family, regarding residence as an absolute duty on such an emergence. His high character caused him to be chosen to preside over the education of the dauphin, son of Lewis XIV., and it was his perpetual care to inculcate into his pupil the principles of virtue, and accustom him to hear the truth. He assiduously kept from him all those court flatterers who are the bane of a young prince, and would never suffer him to read the adulatory dedications which the men of letters were continually addressing to him. He once led the dauphin into a cottage, and said to him," Behold, sir, the miserable roof under which are lodged the father, the mother, and the children, who incessantly labour to procure the gold with which your palaces are adorned, and who pine with hunger to supply the luxuries of your table." When the education of the prince was completed, Montausier took leave of him in the following words: "Sir, if you are a man of worth you will love me; if otherwise, you will hate me, and I shall console myself." His letter to the dauphin after the surrender of Philipsburg has been much admired. "I do not compliment your royal highness on the capture of Philipsburg; you had a fine army, bombs, cannon, and Vauban: neither do I praise you for your bravery; it is an hereditary virtue in your house; but I felicitate myself that you are humane, affable, generous, liberal in displaying the services of others, and reserved in mentioning your own." D'Alembert finds something of the courtier in the allusion to the hereditary valour of the Bourbons; but surely a little sweetening was allowable in conveying so fine a moral lesson. The duke always preserved the character of a philosopher at court, and was the constant friend of honour and decorum, and the enemy

of vice and meanness. He was so conspicuous for a kind of austere sincerity, that Moliere's character of the Misanthrope was thought to be modelled after him. Some enemies of that admirable writer insinuated this to the duke, and he went to see the play: on leaving the theatre, "Would to God (said he) that really resembled Moliere's Misanthrope!" He was accustomed to speak bold truths even to Louis XIV.; an instance of which, highly to his honour, is mentioned in the article of madame Dacier. Though free in his censures of moral depravity, he did not approve the trade of a satirist, and expressed himself warmly against the satirical pieces of Boileau. D'Alembert, indeed, hints that his dislike of them was chiefly owing to their ridicule of Cotin and Chapelain, authors whom he honoured with his protection. He had himself written satires in his youth, but perhaps not of the personal kind. This truly respectable nobleman died in 1690 at the age of eighty, regretted by all men of worth. Nouv. Dict. Hist.. D'Alembert Eloges Acad.-A.

MONTBELLIARD, PHILIBERT-GUENEAU DE, a naturalist and eloquent writer, was born in 1720 at Semur in Auxois. He spent part of his youth at Dijon, and afterwards camer to Paris, where he made himself known as a man of science. He continued with reputation the "Collection Academique," a work which gave a view of every thing interesting contained in the memoirs of the different learned societies in Europe. He was chosen by the illustrious de Buffon to be his associate in his great work on natural history, and the continuation of the ornithology was committed to him. His first labours in this department passed under the name of his principal, and no difference of style and manner was observed by the public. Buffon himself announced his colleague in his preface, and said of him, "that of all men he was the person whose manner of seeing, judging, and writing, was most conformable to his own"-the highest praise, doubtless, in his opinion, that he could bestow! "When the class of birds was finished, Montbelliard undertook that of insects, relative to which he had already furnished several articles to the New Encyclopedia; but his progress was cut short by his death, which took place at his native town in 1785. He was of a kind and tender disposition, and in his last illness expressed his willingness to die, "that his friends might no longer feel the pain of seeing him suffer." He

had a wife, whose knowledge of various languages and sciences abridged the labour of her husband's researches. Nouv. Dict. Hist. -A.

MONTCHAL, CHARLES DE, a learned French prelate in the 17th century, was the son of an apothecary at Arnonsay in the Vivarais, the time of whose birth is not recorded. He was educated at the college of Autun at Paris, and rose from step to step, to the post of principal of that institution. Afterwards he was nominated canon of Angoulême, abbot of St. Amand, and, in the year 1628, upon the resignation of the cardinal de Valette, to whom he had been tutor, archbishop of Toulouse. He had obtained a high reputation for piety, as well as for his acquaintance with sacred and profane history, the canon and civil law, and the Greek and Hebrew languages. At the request of the clergy of France, he undertook to procure better editions of the Greek fathers than they at that time possessed; but he did not proceed far with this design. He bestowed considerable labour in establishing the genuine text, and correcting the versions of Eusebius. He died in the year 1651. Father Le Quien has preserved several of the "Letters" of this prelate, in the first volume of his folio edition of "The Works of St. John Damascenus;" which shew that he possessed a true taste for literature,and was the patron of learned men. By numbers of the latter he has been highly panegyrized, and among ethers, by Rigault, father Sirmond, Holstenius, Allatius, Saint-Marthe, Amelot de la Houssaye, &c. In the year 1718, an anonymous editor published at Amsterdam, "Memoirs of M. de Montchal, Archbishop of Toulouse, containing Particulars of the Life and Ministry of Cardinal Richelieu," in 2 vols. 12mo. These Memoirs, written by M. de Montchal, owe their origin to the exclusion of our prelate, with others of his brethren, from the assembly of the clergy held at Mante in 1641, by the king's express orders. In this performance we are presented with a history of that proceeding; and since cardinal de Richelieu was, without doubt, the cause of the injurious treatment shewn to the clergy, the author has not spared that minister. His pen may be thought to have been guided by resentment; but the character which he has drawn of the cardinal corresponds, nevertheless, with the portraits furnished by the most accurate and impartial historians. This is a curious and interesting work; but edited in the most careJess and incorrect manner. In the journal called "L'Europe Sçavante," for the month of

November, 1718, a long list is given of gross blunders which sometimes obscure, and at other times totally destroy the sense of the author. In the same critical work a piece is attributed to our prelate, which reflects little honour ca his patriotism, and is a proof of his base subserviency to the ambition of the papal power. The object of it is to maintain, "that secular authorities have no right to impose any tax on ecclesiastical property, without first obtaining the consent of the church itself." Moreri. Nouv. Dict. Hist.-M.

MONTE, GIAMBATISTA DA (MONTANUS), a learned and eminent physician of the sixteenth century, descended from the noble family of Monte in Tuscany, was born at Verona. He studied Greek under Musuro, and philosophy under Pomponazzo, and being destined by his father to the profession of the law, he was sent to study jurisprudence at Padua. His inclination, however, led him to physic, and as he resolved to follow it, he incurred the displeasure of his father, who withdrew all support from him. Trusting to his own industry and abilities, he visited several of the principal towns in Italy, practising in his profession, and also probably making advantage of his classical talents, since Ghilini mentions that at Naples he explained the poems of Pindar. He settled finally at Padua, where, in 1539, he was elected professor of the practice of medicine. Four years afterwards he was placed in the theoretical chair, and for some time he was also professor of anatomy. His stipend was augmented with the increase of his reputation, which at length surpassed that of any Italian physician of his time, and he had many disciples, who afterwards attained eminence. The emperor Charles V., Francis I., and the duke of Tuscany, attempted, by liberal offers, to attract him to their courts; but he was satisfied with his present situation. He suffered severely from calculous complaints, which induced him to retire to his estate at Terazzo in the Veronese territory, where he died in 1551. Montanus was highly praised by his cotemporaries, and left a name which was long famous in the Italian schools. He was the author of a great number of works, which are almost all commentaries upon the ancients, or illustrations of their theories, and have ceased to be valued since their authority declined. He translated into Latin the works of Aetius, which he published at the request of cardinal Ippolito de' Medici. The marquis Maffei has preserved a translation which he