Page:Encyclopædia Britannica, Ninth Edition, v. 16.djvu/844

known in Old Russia, and Ivan the Terrible used them to build bridges and clear forests during his advance on Kasan. At present they manufacture in their villages great quantities of wooden ware of various sorts. They are also great masters of apiculture, and the commonwealth of bees often appears in their poetry and religious beliefs. All explorers are unanimous in recognizing their honesty, morality, and sympathetic character; it is noticed also that they have remarkable linguistic capacities, and learn with great ease not only Russian but also several Finnish and Turkish dialects. Nearly all are Christians; they received baptism in the reign of Elizabeth; the Nonconformists have recently made many fervent proselytes among them. But they still preserve very much of their own rich mythology, which they have adapted to a certain extent to the Christian religion. They have preserved also, especially the less Russified Moksha, the practice of kidnapping brides, with the usual battles between the party of the bridegroom and that of the family of the bride. The worship of trees, water (especially of the water-divinity which favours marriage), the sun or Shkay, who is the chief divinity, the moon, the thunder, and the frost, and that devoted to the home-divinity Kardaz-serko can be seen in full force among them; and a small stone altar or flat stone covering a small pit to receive the blood of slaughtered animals can be found in very many houses. Their burial-customs are of a quite pagan character. On the fortieth day after the death of a kinsman the dead is not only supposed to return home but a member of his household, dressed in his dress, plays his part, and, coming from the grave, speaks in his name. The practice of animal sacrifice is still deep rooted among the Mokshas, who continue to drink the warm blood of immolated animals.

The Mordvs have always had a great attraction for Russian inquirers; Strahlenberg, Georgi, Pallas, and especially Lepekhin have written about them. Melnikoff has published in several Russian periodicals interesting sketches of their religious beliefs. A great number of smaller sketches have appeared in periodicals; these are enumerated by Mainoff in the Izvestia of the Russian Geographical Society for 1877. Entrusted by the Geographical Society with the study of this race, Mainoff has recently made extensive anthropological measurements and studies of their customs and common-law. The results are published, but not yet in full, in the Izestia of the Russian Geographical Society for 1878, and in the periodicals Slovo for 1879, and Old and New Russia for 1878. They were to appear in full in the Memoirs of the Society.

MORE, Hannah (1745-1833), who was born at Stapleton near Bristol in 1745, may be said to have made three reputations in the course of her long life: first, as a clever verse-writer and witty converser in the circle of Johnson, Reynolds, and Garrick; next, as an animated writer on moral and religious subjects on the Puritanic side; and lastly, as a practical philanthropist. She was the youngest but one of the five daughters of Jacob More, a scion of a landed Norfolk family, who taught a school at Stapleton in Gloucestershire. The sisters established a boarding-school at Bristol in 1767. Hannah's first literary efforts were pastoral plays, suitable for young ladies to act, published in 1773 under the title of A Search after Happiness. Metastasio was one of her literary models; on his opera of Regulus she based a drama, The Inflexible Captive, published in 1774. An annuity from a wealthy admirer set the young lady free for literary pursuits. Some verses on Garrick's Lear led to an acquaintance; Miss More was taken up by the great female Mæcenas, Mrs Montague; and her unaffected enthusiasm, simplicity, vivacity, and wit won the hearts of the whole Johnson set, the great lexicographer himself being especially fascinated. Miss More was petted, complimented, and encouraged to write. Her ballad, Eldred of the Bower, was praised and quoted by the highest living authorities; and she wrote for Garrick the tragedy Percy, which was acted with great success in 1777. Another drama, The Fatal Falsehood, produced in 1779 after Garrick's death, was less successful. In these dramas she borrows from Shakespeare situation, imagery, and phraseology with greater freedom than modern criticism would tolerate; but they are written with great vigour, freshness, and effect. Her Sacred Dramas appeared in 1782. These and the sprightly octosyllabic poems Bas-Bleu and Florio (1786) mark her gradual transition to more serious views of life, which were fully expressed in prose in her Thoughts on the Manners of the Great (1788), and An Estimate of the Religion of the Fashionable World (1790). She had never been overpowered by the flattering reception given her in fashionable society; she had received its attentions with misgivings and reservations, never touching cards, keeping Sunday strictly, and preferring company where she could have serious conversation; and finally, soon after Garrick's death, she set herself against theatre-going under any pretence. There is great uniformity of tone and topic in her ethical books and tracts:—Strictures on Female Education (1799), Hints towards forming the Character of a Young Princess (1805), Cœlebs in Search of a Wife (only nominally a story, 1809), Practical Piety (1811), Christian Morals (1813), Character of St Paul (1815), Moral Sketches (1818). The tone is uniformly animated; the writing fresh and vivacious; her favourite subjects the minor immoralities, the thoughtless self-indulgences and infirmities which are rather indirectly than directly harmful. She was a rapid writer, and her work is consequently discursive and formless; but there was an originality and force in her way of putting commonplace sober sense and piety that fully accounts for her extraordinary popularity. An interesting episode in her literary life was her three year's labour in writing spkited rhymes and prose tales in the Cheap Repository series (1795-1798) to counteract the doctrines of Tom Paine and the influence of the French Revolution. Two millions of these rapid and telling sketches were circulated in one year, teaching the poor in rhetoric of most ingenious homeliness to rely upon the virtues of content, sobriety, humility, industry, reverence for the British constitution, hatred of the French, trust in God and in the kindness of the gentry. Perhaps the noblest testimony to Hannah More s sterling worth was her indefatigable philanthropic work—her long-continued exertions to improve the condition of the children in the benighted districts in the neighbourhood of her country residences at Cowslip Green and Barley Wood. She limited her aims strictly, as a good churchwoman and anti-Revolutionist, to teaching them to read good books and trying to raise their moral tone; but no philanthropist ever laboured at greater self-sacrifice or with purer motives. In her serene old age, philanthropists from all parts of the world made pilgrimages to see the bright and amiable old lady, and she retained all her faculties till within two years of her death, dying at Clifton on 7th September 1833, at the mature age of eighty-seven.

MORE, Henry (1614-1687), one of the most remarkable and interesting of the "Cambridge Platonists," was born at Grantham in Lincolnshire in the year 1614. His father was "Alexander More, Esq., a gentleman of fair estate and fortune," highly spoken of by his son, who attributes to his father his own poetical tastes and generous love of learning from his early youth. Both his father and mother, he further tells us, were "earnest followers of Calvin," but he himself "could never swallow that hard doctrine." As soon as he went to Eton he gave himself up to what he considered a more genial and encouraging train of religious thought. From his boyhood in the Eton playing-fields he was a philosophical and religious dreamer, and he describes his moods of religious reverie in a very