God willing, the council shall be held in future 'apud' our brother, the bishop Montanus, so that it will be the duty of our brother and co-bishop Montanus, who is in the metropolis, to forward to our co-principals, bishops of the Lord, letters convening the synod when the proper time shall arrive." An expression of thanks "to the glorious king Amalaric," with regard to whom the bishops pray that "throughout the unnumbered years of his reign he may continue to afford us the licence of carrying through all that pertains to the cultus fidei," concludes the Acts. In the words in italics is contained the first mention of Toledo as the ecclesiastical metropolis of Carthaginensis, the first indication of that commanding position to which the see was to attain under its 7th-cent. bishops. The passage also indicates the relations of Montanus with king Amalaric. Relying upon his support, upon the physical advantages of Toledo, and upon an ecclesiastical tradition capable of various interpretations, Montanus sought permanently to exalt the power and position of his see. But the time was not yet come, and the question still remained an open one in 589 when Leovigild fixed the seat of the consolidated Gothic power at Toledo, and practically settled the long-vexed question. Cartagena was in the hands of Byzantium, whereas the bp. of Toledo was the bishop of the urbs regia. It took some time to accomplish, but the Decretum Gundemari as a first step, and the Primacy Canon of the 12th council of Toledo as a second, were the inevitable ecclesiastical complements of physical and political facts. Hefele, Conc. Gesch. ii. 700; Esp. Sagr. v. 131, c. iii.
[M.A.W.]
Moses (3) (Moyses), Roman presbyter (? of Jewish origin), a leading member of an influential group of confessors in the time of Cyprian, about the commencement of the Novatianist schism. The others were Maximus, Nicostratus, Rufinus, Urbanus, Sidonius, Macarius, and Celerinus. They wrote early in the persecution, urging the claims of discipline on the Carthaginian confessors (Ep. 27) (cf. Tillem. t. iii. Notes s. Moyse, t. iv., S. Cyp. a. xv., Lipsius, Chr. d. röm. Bisch. p. 200), and Moyses signed the second letter of the Roman clerus (viz. Ep. 30), drawn up by Novatian according to Cyprian (Ep. 55, iv.), and he wrote with the other confessors Ep. 31 to Cyprian (Ep. 32). When they had been a year in prison (Ep. 37), or more accurately 11 months and days (Liberian Catalogue, Mommsen, Chronogr. v. Jahre 354, p. 635). i.e. c. Jan. 1, 251, Moyses died and was accounted a confessor and martyr (Ep. 55). Shortly before his death he refused to communicate with Novatian and the five presbyters who sided with him (ἀποσχίσασιν) because he saw the tendency of his stern dogma (Cornelius to Fabius of Antioch, Eus. vi. 43, κατιδών).
Moyses' severance was not because Novatian had already left the Catholics, which he did not do till June 4, after the election of Cornelius; and Novatus, who induced it, did not leave Carthage for Rome until April or May (Rettberg, p. 109). Moyses' great authority remained a strong point in Cornelius's favour, when the rest of the confessors (Ep. 51) after their release threw their influence on the side of Novatian as representing the stricter discipline against Cornelius. The headship of the party belonged after Moyses' death to MAXIMUS (3).
[E.W.B.]
Moses (5), of Khoren (Moses Khorenensis)—-called by his countrymen the Father of History—the poet, grammarian, and most celebrated writer of Armenia, was the nephew and disciple of St. Mesrob, the founder of Armenian literature. [MESROBES.] Born at Khoren or Khorni, a town of the province of Darou, he was one of a band of scholars sent by Mesrob to study at Edessa, Constantinople, Alexandria, Athens, and Rome. There he accumulated very wide historical knowledge (cf. Hist. Armen. iii. 61, 62). Returning to Armenia, he assisted St. Mesrob in translating the Bible into his native language, a work which was accomplished between 407 and 433. This fixes his birth in the early part of cent. v.; though some place it in the latter part of cent. iv. Beyond his literary activity we do not know much about his life. He succeeded Eznig as bp. of Pakrevant, where he displayed great spiritual activity. According to the medieval Armenian chronicler, Samuel of Ani, he died in 488, aged 120. The following works attributed to him are extant: (1) Hist. of Armenia, (2) Treatise on Rhetoric, (3) Treatise on Geography, (4) Letter on Assumption of B. V. M., (5) Homily on Christ's Transfiguration, (6) Oration on Hripsinia, an Armenian Virgin Martyr, (7) Hymns used in Armenian Church Worship. He wrote also 2 works now lost, viz. Commentaries on the Armenian Grammarians, of which fragments are found in John Erzengatzi, an Armenian writer of cent. xiii., and Explanations of Armenian Church Offices, of which we have only some fragments in Thomas Ardzrouni (cent. vii.). The Hist. of Armenia is perhaps the work of a later writer, but it is in some respects one of the most important historical works of antiquity. It embodies almost our only remains of pre-Christian Armenian literature and preserves many songs and traditions retained at that time in popular memory. For special studies of it see Dulaurier in Journ. Asiat. Jan. 1852. It is also very valuable because it preserves extensive remains of Assyrian, Chaldean, Syrian, and Greek writers. Moses had studied long at Edessa, where the library was very rich in ancient Assyrian chroniclers. This work also throws much light on the history of the Roman empire in cents. iv. and v., and its struggles against the renewed Persian empire and the efforts of Zoroastrianism. It has been translated into Italian by the Mechitarite Fathers (Venice, 1841); into French by V. Langlois in Historiens anciens de l’Arménie (Paris, 1867). See also AE. Carriére, Moise de Khoren, etc. (Paris, 1891); Id., Nouvelles sources de Moise de Kh. (Vienna 1894); Id., La. legende d’Abgar, dans l'hist. de Moise de Kh.; also F. C. Conybeare in Byzant. Zeitschr. (1901), x. 489 seq.
[G.T.S.]
Muratorian Fragment, a very ancient list of the books of N.T. first pub. in 1740 by Muratori (Ant. Ital. Med. Aev. iii. 851) and found in a 7th or 8th cent. MS. in the Ambrosian Library at Milan. The MS. had come from the Irish monastery of Bobbio, and the fragment seems to have been a copy of a loose
