Mal'eleël (Luke iii, 37). See Mahaleleel, Malevolence is that disposition of mind which inclines us to wish ill to any person. It discovers itself, my fulness; Septuag. Mali v. r. Meaλwei, in frowns and a lowering countenance, in uncharitableness, in evil sentiments, hard speeches to or of its object, in cursing and reviling, and doing mischief either with open violence or secret spite, as far as there is power. Buck, Theol. Dict. s. v. See MALICE.

Mallows (b, mallu'ach, salted; Sept. äλipov, Maley, GEORGE W., an American Methodist minis- Vulg. herba) occurs only in the passage where Job comter, was born in western Pennsylvania in 1799; was ed-plains that he is subjected to the contumely of the meanucated at an academy in Butler, Pennsylvania; was est people, those "who cut up mallows by the bushes converted in 1819; was licensed to preach and recom- for their meat" (Job xxx, 4). The proper meaning of mended to the Ohio Conference in 1821, and was ap- the word malluach has been a subject of considerable pointed to the Mad River Circuit; in 1822, to London; discussion among authors, in consequence, apparently, in 1823, to Piqua; in 1824, to White Oak; in 1825, to of its resemblance to the Greek μaláxn, signifying Piqua; in 1826-7, to Union; in 1828-9, to Wilmington; "mallow," and also to maluch, which is said to be the in 1830-1, to Hillsboro; in 1832-3, to White Oak; in Syriac name of a species of Orache, or Atriplex. It is 1834, to Madison; in 1835, to New Richmond; in 1836- difficult, if not impossible, to say which is the more cor7, to Milford; in 1838, to Franklin; in 1839-40, to Ger-rect interpretation, as both appear to have some foundamantown; in 1841, agent for Springfield and German- tion in truth, and seem equally adapted to the sense of town Academy; in 1842, to Franklin; in 1843, to Eaton; the above-quoted passage. (See Gesenius, Thesaur. in 1844-5, to Cincinnati City Mission. In 1846 he join- Heb. p. 791). The malache of the Greeks is distinguished the Kentucky Conference, M. E. Church South; ined by Dioscorides into two kinds, of which he states 1846-7, was presiding elder of Covington District; in that the cultivated is more fit for food than the wild 1848 was appointed to Soule Chapel, Cincinnati, Ohio; | kind. Arabic authors apply the description of Dioscor

ides to khûb-bazî, a name which in India is applied both | Kutuf or Orache, which is usually considered to be the to species of Malva rotundifolia and of M. sylvestris, Atriplex marinum, now A. halimus. Bochart, indeed, which extend from Europe to the north of India, and which are still used as food in the latter country, as they formerly were in Europe, and probably in Syria. That some kind of mallow has been so used in Syria we have evidence in the quotation made by Mr. Harmer from Biddulph, who says, "We saw many poor people collecting mallows and three-leaved grass, and asked them what they did with it; and they answered, that it was all their food, and that they boiled it, and did eat it." Dr. Shaw, in his Travels, on the contrary, observes that “Mellou-keah, or mulookiah, b, as in the Arabic, is the same with the melochia or corchorus, being a podded species of mallows, whose pods are rough, of a glutinous substance, and used in most of their dishes. Mellou-keah appears to be little different in name from

(Job xxx, 4), which we render 'mallows,' though some other plant, of a more saltish taste, and less nourishing quality, may be rather intended." The plant alluded to is Corchorus olitorius, which has been adopted and figured in her Scripture Herbal (p. 255) by lady Calcott, who observes that this plant, called Jews' Mallow, ap

Jews' Mallow (Corchorus Olitorius). pears to be certainly that mentioned by the patriarch. Avicenna calls it olus Judaicum; and Rauwolf saw the Jews about Aleppo use the leaves as potherbs; "and this same mallow continues to be eaten in Egypt and Arabia, as well as Palestine." But there are so many plants of a mild mucilaginous nature which are used as articles of diet in the East, that it is hardly possible to select one in preference to another, unless we find a similarity in the name. Thus species of Amaranthus, of Chenopodium, of Portulacca, as well as the above Corchorus, and the mallow, are all used as food, and might be adduced as suitable to the above passages, since most of them are found growing wild in many parts of the countries of the East.

The learned Bochart, however, contends (Hieroz. part i, t. iii, c. 16) that the word malluach denotes a saltish plant called "poç by the Greeks, and which with good reason is supposed to be the Atriplex halimus of botanists, or tall shrubby Orache. The Sept., indeed, first gave aλua as the interpretation of malluach. Celsius adopts it (Hierobot. ii, 96 sq.), and many others consider it as the most correct. A good abstract of Bochart's arguments is given by Dr. Harris. In the first place the most ancient Greek translator interprets malluach by halimos. That the Jews were in the habit of eating a plant called by the former name is evident from the quotation given by Bochart from the Talmudical tract Kiddusin (c. iii, 65). By Ibn-Buetar, malûkh is given as the synonym of al-kutuf al-buhuri, i. e. the sea-side

remarks that Dioscorides describes the halimus as a shrub with branches, destitute of thorns, with a leaf like the olive, but broader, and growing on the sea-shore. This notice evidently refers to the λuog (Dioscor. i, 121), which, as above stated, is supposed to be the Atriplex halimus of botanists, and the Kutuf buhuri of the Arabs, while the árpápažic of the same author (ii, 145) is their kutuf and Atriplex hortensis, Linnæus. Bochart quotes Galen as describing the tops of the former as be ing used for food when young. Dioscorides also says that its leaves are employed for the same purpet. (Comp. Theophrast. Plant. iv, 17; Athen. Deipn, iv, 161; Horace, Ep. i, 12, 7; Pliny, xxi, 55; Tournefort, Trar. i, 41.) What the Arab writers state as to the tops of the plants being eaten corresponds to the description of Job, who states that those to whom he refers cropped upon the shrub-which by some is supposed to indicate that the malluach grew near hedges. These, however, do not exist in the desert. There is no doubt that species of Orache were used as articles of diet in ancient times, and probably still are so in the countries where they are indigenous; but there are many other plants, similar in nature, that is, soft and succulent, and usually very saline, such as the Salsolas, Salicornias, etc., which, like the species of Atriplex, belong to the same natural family of Chenopodea, and which, from their saline nature, have received their respective names. Many of these are well known for yielding soda by incineration. In conformity with this, Mr. Good thinks that "the real plant is a species of Salsola, or 'salt-wort;' and that the term aλua, employed in the Greek versions, gives additional countenance to this conjecture." Some of these are shrubby, but most of them are herbaceous, and extremely common in all the dry, desert, and saline soils which extend from the south of Europe to the north of India. Most of them are saline and bitter, but some are milder in taste and mucilaginous, and are therefore employed as articles of diet, as spinach is in Europe. Sal sola Indica, for instance, which is common on the coasts of the Peninsula of India, Dr. Roxburgh states, saved the lives of many thousands of the poor natives of India during the famine of 1791-2-3; for, while the plant lasted, most of the poorer classes who lived near the sea had little else to eat; and, indeed, its green leaves ordinarily form an essential article of the food of those na tives who inhabit the maritime districts. For other

interpretations, see Rosenmüller (ad loc. Job.).—Kitto. Mr. Tristram (Nat. Hist. of the Bible, p. 466) decides in favor of the above species of sea-purslane (Atriplex halimus), which he says "grows abundantly on the shores of the Mediterranean, in salt marshes, and also on the shores of the Dead Sea still more luxuriantly. We found thickets of it of considerable extent on the west side of the sea, and it exclusively supplied us with fuel for many days. It grows there to the height of ten feet-more than double its size on the Mediterranean. It forms a dense mass of thin twigs without thorns, has a very minute purple flower close to the stem, and small, thick, sour-tasting leaves, which could be eaten, as is the Atriplex hortensis, or Garden Orache, but it would be very miserable food."

Malluach. See MALLOWS.

Mal'luch (Heb. Malluk',, reigned over, or from the Syr. a counsellor), the name of several men. 1. (Sept. Malux, Vulg. Maloch.) A Levite of the family of Merari, son of Hashabiah and father of Abdi (1 Chron. vi, 44). B.C. much ante 1014.

Maltbie, EBENEZER DAVENPORT, a Presbyterian minister, was born in Stamford, Conn., Jan. 20, 1799; graduated at Hamilton College, New York, in 1824, and studied theology in the Theological Seminary at Andover, Mass., which he left in 1826 to become tutor in Hamilton College. He was licensed to preach in 1832, and ordained pastor of the Congregational Church in Hamilton, N. Y. In 1841 he took charge of the Hudson River Academy, and in 1843 became principal of a literary institution in Lansingburg, N. Y., which position he resigned eight years after on account of failing health. He died at Syracuse, N. Y., in 1859. Mr. Maltbie was an excellent teacher, beloved and honored as a pastor, and energetic and unwearied in his labors of charity and piety. See Wilson, Presb. Hist. Almanac, 1860, p. 74. (J. L. S.)

Maltby, Edward, D.D., an English prelate, was born at Norwich, England, in 1770; was educated at

Pembroke College, Oxford; in 1831 was made bishop of Chichester, and in 1836 was transferred to Durham. He died in 1859. Dr. Maltby published several volumes of 2. (Sept. Maloux, Vulg. Melluch.) An Israelite of lustration of the Truth of the Christian Religion (Lond. Sermons (1819, 1822, 1831):-Occasional Sermons :—Ilthe descendants (or residents) of Bani who renounced his Gentile wife after the exile (Ezra x, 29). B.C. 459. 1802, 8vo; 2d ed. 1803, 8vo):-Psulms and Hymns (32mo). 3. (Sept. Maloux v. r. Baloux, Vulg. Maloch.) An-Allibone, Dict. of Brit. and Amer. Authors, vol. ii; other Israelite of the descendants (or residents) of Ha- Thomas, Dictionary of Biography, s. v. rim, who did the same (Ezra x, 32). B.C. 459.

4. (Sept. Maloux, Vulg. Melluch.) One of the priests who returned from Babylon with Zerubbabel (Neh. xii, 4). B.C. 536. The associated names would appear to indicate that he was the same with one of those who signed the sacred covenant with Nehemiah (Neh. x, 4); although that would imply a very advanced age. B.C. cir. 410. He is probably the same with the son of Jonathan, elsewhere called MELICU (Neh. xii, 14, 2, Sept. Maloux, Vulg. Milicho).

5. (Sept. Maλoux, Vulg. Melluch.) One of the chief Israelites who subscribed the same covenant (Neh. x,

27).

B.C. cir. 410.

Maltby, Henry, a Presbyterian minister, was born in Paris, N. Y., October 5, 1806, and graduated at Hamilton College, N. Y., in 1836. For some years he devoted himself to teaching in his native state, and subsequently built up a flourishing school in Flemingsburg, Ky. He studied theology privately, was licensed in 1847, and ordained pastor of the Third Presbyterian Church, Oxford, Ohio, in 1848. He was also a professor in Oxford Female College. He died May 22, 1860. Mr. Maltby was very successful as a teacher, and greatly beloved as a pastor; his sermons were characterized by systematic with the people was courteous and refined. See Wilson, arrangement and fulness of thought, and his intercourse Presb. Hist. Almanac, 1861, p. 97. (J. L. S.)

Malmesbury, WILLIAM OF, an English monastic and historian of the early period of his country's history, was born near the close of the 11th century, probably in Somersetshire, was educated at Oxford, and afterwards entered the Benedictine monastery whence he derived his name, and of which he became librarian. He died some time after 1142, but the exact date is not known, He wrote (in Latin) De Gestis Regum, a history of the kings of England from the Saxon invasion to the twenty-sixth year of Henry I (translated into English by the Rev. John Sharpe [Lond. 1815]; also in Bohn's Library, edited by Dr. Giles [1847]):- Historia Novella, extending from the twenty-sixth year of Henry I to the escape of the empress Maud from Oxford; and De Gestis Pontificum, containing an account of the bishops and principal monasteries of England from the conversion of Ethelbert of Kent by St. Augustine to 1123:-Antiqmities of Glastonbury, and Life of St. Wulstan (printed in Wharton's Anglia Sacra). Malmesbury gives proof in his writings of great diligence, good sense, modesty, and a genuine love of truth. His style is much above that of his contemporaries. See Allibone, Dict. of Brit. and Amer. Auth. (s. v. William of Malmesbury); Lond. Quart. Rev. 1856 (Jan.), p. 295 sq.; Hoefer, Nouv. Biog. Générale, s. v.; Chambers, Cyclopædia, s. v. Malou, JEAN BAPTISTE, a Roman Catholic theolo-to the study of the divers texts of the Bible, at the same gian, was born at Ypern; studied theology at the University of Louvain, where in 1835 he became a profesyor; in 1848 was made bishop of Bruges, and died March 23, 1864. He wrote La lecture de la Ste. Bible en langue vulgaire (Louv. 1846, 2 vols. 8vo). His brother JULE is the author of Recherches sur le véritable auteur du ra de l'Imitation de Jésus-Christ (Louv. 1848). Malta. See MELITA.

Malthus, THOMAS ROBERT, an English clergyman, was born at Rookery, Surrey County, England, in 1766; tained a fellowship, graduating B.A. in 1788 and M.A. was educated at Jesus College, Cambridge, where he obin 1791; soon after took holy orders, and obtained a curacy in Surrey, and identified himself with the "Highmodern history and political economy at the East India Church" party. In 1805 he was appointed professor of College at Haileybury, in Hertfordshire, which position he held until his death, Dec. 29, 1834. Mr. Malthus ical economy and secular history, and received his prodevoted himself more particularly to the study of politfessorship on this account. (For a résumé of the "Malthusian theory," concerning the relation of population to the means of sustenance, see Chambers. Cyclop. s. v.) and was an earnest laborer for the upbuilding of Christ's He preached frequently, however, while in this position, secular character; a complete list of them may be found kingdom among men. His works are exclusively of a in Allibone, Dict. of Auth., and English Cyclopædia, s. v.

Malvenda, THOMAS, a learned Spanish exegete, was born at Xativa in 1566, and entered the Dominican convent of Lombay in 1582. A good Latin, Greek, and Hebrew scholar, he now applied his philological talents

time devoting much attention also to dogmatics and to

ecclesiastical history. In 1585 he wrote a treatise to prove that St. Anna was only once married, and that St. 1585 to 1600 he taught first philosophy, and afterwards Joseph always held fast to the rule of abstinence. From theology. In 1600 he addressed to cardinal Baronius a memoir on some parts of the Annales ecclesiastici, and of the Martyrologium Romanum, which he deemed incorrect. Baronius, struck by the knowledge exhibited

Malta, Knights of. See KNIGHTHOOD; TEM- in this memoir, called Malvenda to Rome, where the

PLARS.

general of his order intrusted him with the correcting

viii, 14) in place of the SHEMAIAH (q. v.) of the Heb. text (Ezra viii, 16).

Mamas, a saint of the Romish Church, a native of Paphlagonia, flourished in the 3d century. He was born in prison, his mother, Russina, having been arreston account of her adherence to Christianity. He was brought up by a Christian widow named Ammis, and while a boy was already persecuted for his faith, but wonderfully escaped death. He subsequently preached the Gospel in Cæsarea, and died a martyr in 274. He is commemorated on the 17th of August. Mamas was highly honored in the ancient Church. Basil, Gregory of Nazianzen, and Walafrid Strabo make mention of him. See C. Baronii Martyrologium Romanum (Moguntiæ, 1631), p. 507; Th. Ruinart, Acta primorum Morty rum (Amst. 1713), p. 264 sq.-Herzog, Real-Encyklopädie, viii, 774. (J. N. P.)

of the breviary, the missal, and the martyrology of the
Dominicans. This work was completed in 1603. The
congregation of the Index then submitted to him for
revision the Bibliotheca Patrum of La Vigne (Par. 1575,
1589,9 vols. fol.). His critical annotations on this work
appeared at Rome in 1607, and were afterwards published
ed together with the Biblioth. Patr. (Paris, 1609, 1624).
About the same time he commenced Annules ordinis
fratrum prædicatorum, which he never completed; the
existing fragment, extending over a period of thirty
years, was subsequently published by Gravina (Naples,
1627, 2 vols. fol.). In 1610 Malvenda was recalled to
Spain, where the grand inquisitor appointed him a mem-
ber of the Spanish congregation of the Index librorum
prohibitorum. He died at Valencia in 1628. His princi-
pal work, to which the later years of his life were devo-
ted, was a literal translation of the Bible, with commen-
taries; he was unable to finish it, and left it at the 16th
chapter of Ezekiel (published in this incomplete state by
the general of the Dominicans, under title Commentaria
in sacram Scripturam una cum nova de verbo ad verbum
ex Hebræo translatione, variisque lectionibus [Lyon, 1650,
5 vols. fol.]). The translation is so literal as to be very
inelegant and sometimes unintelligible. The notes are
mostly grammatical, and though perhaps valuable at
the time, are now considered unimportant. Among his
other works, which are very numerous, we notice Libri
novem de Antichristo (Rome, 1604, often reprinted) :-
Commentarius de Paradiso voluptatis (Rome, 1605, 4to);
-Vida de san Pedro Martir (Saragossa, 1613, 8vo). A
complete list of his works is given in Quetif and Echard,
Scriptores ordinis prædicatorum, ii, 454 sq. See Anto-
nio, Bibl. Hispana nova, vol. ii.-Herzog, Real-Encyklop.
viii, 771; Hoefer, Nour. Biog. Générale, xxxiii, 122;
Pierer, Universal-Lexikon, x, 806. (J. N. P.)

:

Mamertus, Sr., archbishop of Vienna, was a brother of Claudianus Ecdicius Mamertus [see CLAUDIANUS], author of the celebrated work De statu animæ. St. Mamertus is especially known for having, on the occasion of a great fire, and other accidents which befell the city of Vienna, instituted the Rogations, i. e. penitential prayers for the three days preceding the ascension. Baronius, in his Martyrologium Romanum (Moguntiæ, 1631), p. 255 sq. and 296, denies that Mamertus was the first to organize these rogations, claiming that they were an old institution which had fallen into disuse, and which he merely revived. Bingham in his Origin, eccles. (iii, 80 sq.; v, 29), subsequently took the same view. However, it is certain that the example of Mamertus induced the Council of Orleans, in 511, to introduce the rogations throughout France. They were subsequently adopted by the whole Western Church, by order of Gregory the Great, in 591. Mamertus is generally believed to have died in 475. He is commemorated on the 11th of May.-Herzog, Real-Encyklop, viii. 774; Hoefer, Nour. Biog. Gén. xxxiii, 129.

Mamertus, Claudianus. See CLAUDIANTS.
Mammæa, JULIA. See SEVERUS, ALEXANDER.
Mammillarians, the name of a branch of the An-

Mamachi, THOMAS MARIA, a distinguished Dominican, was born on the island of Chio Dec. 3, 1713; was brought to Italy when yet a youth, and joined the Dominicans. He became professor of theology at Florence, and in 1740 was called to Rome as a member of the college of the Propaganda. Benedict XIV made him a doctor of divinity, and appointed him member of the congregation of the Index, of which he became secretary in 1779. abaptists which arose in Haarlem, Holland. Its origin Under Pius VI he was appointed Magister palatii. He is as follows. A young man having taken undue liberdied in 1792, at Corneto, near Montefiascone. His prin- ties with a young woman whom he intended to marry, cipal works are Ad Joh. D. Mansium de ratione tempo-was accused of it before the Church; the Church sửrum Athanasiorum deque aliquot Synodis iv sæculo cel-thorities, however, did not agree on the subject, some ebratis Epistola iv (Flor. 1748), against Mansi, who, in desiring to expel the offender from their society, and This caused a his De epochis conciliorum Sardicensis et Sirmiensium, others opposing so severe a measure. cæterumque in causa Arianorum, hac occasione simul re- separation, and those who were on the young man's side rum potissimarum S. Athanasii Chronologiam restituit were visited by their opponents with the reproachful (Lucæ, 1746), asserted, contrary to general opinion, that name of Mammillarians (from the French word Merthe Council of Sardica was held in 344, and that the re- melle, a woman's breast). See Bayle, Dict. Historique, turn of Athanasius to Alexandria took place in 346. His S. v.; Micrælius, Syntag. Hist. Eccl. (ed. 1679) p. 1012.— Originum et antiquitatum Christianarum Libb. xx (Rom. Herzog, Real-Encyklopädie, viii, 774. 1749-55), of which only five books, however, were completed, is a very important work, holding the same position among the Roman Catholics as Bingham's Origines ecclesiastica among the Protestants; it is written in view of the later work, which it often attempts to refute. De Costumi de primitivi Christiani libri tres (Rome, 1753; Venice, 1757) is an interesting work on the early ages of Christianity, and contains some valuable and curious information. Epistolarum ad Justinum Febronium, de ratione regendæ Christianæ reipublicæ, deque legitima Romani Pontificis potestate, Liber primus (Rom. 1776), in answer to Justinus Febronius's (J. N. von Hontheim, q. v.) De statu Ecclesiæ et legitima potestate Romani Pontificis liber singularis, etc. (Bullioni, 1763), is but a weak production compared to that which it attacked. See Neue theol. Bibliothek, lv, 392 sq.; Acta historico-ecclesiastica nostri temporis, xxxix, 888; Göttinger gel. Anzeigen, 1757, p. 1189 sq.; 1759, p. 595; Richard et Giraud, Biblioth. sacrée. Hoefer, Nouv. Biog. Générale, xxxiii, 123; Herzog, Real-Encyklopädie, viii, 772; Pierer, Universal-Lexikon, x, 806.

Mamai'as (aμaía, Vulg. Samea), given (1 Esdr.

Mam'mon (μαμμωνᾶς οι μαμωνάς, from the Chald. or, that in which one trusts; see Buxtorf, Lex. Chald. col. 1217 sq.), a term pre-eminently, by a technical and invidious usage (see Suidas in his Lex. s. v.), "signifying wealth or riches, and bearing that sense in Luke xvi, 9, 11; but also used by our Savioar (Matt. vi, 24; Luke xvi, 13) as a personification of the god of riches: 'Ye cannot serve God and Mammon. Gill, on Matt. vi, 24, brings a very apt quotation from the Talmud Hieros. (Yoma, fol. 38), in confirmation of the character which Christ in these passages gives of the Jews in his day: 'We know that they believed in the law, and took care of the commandments, and of the tithes, and that their whole conversation was goodonly that they loved the Mammon, and hated one another without cause'" (Kitto). "The word often occurs in the Chaldee Targums of Onkelos, and later writers, and in the Syriac Version, in the sense of

riches.' This meaning of the word is given by Tertullian, Adv. Marc. iv, 33, and by Augustine and Jerome commenting on Matthew. Augustine adds that it was in use as a Punic, and Jerome adds that it was a Syria

word. There is no reason to suppose that any idol re- of Machpelah and Mamre are also described with great ceived divine honors in the East under this name. It exactness. Five times Moses states that Machpelah lay is used in Matthew as a personification of riches. The before Mamre' (-; Sept. ȧrivavri; Vulg. quæ derivation of the word is discussed by A. Pfeiffer, Opera, respiciebat); which may mean either that it was to the p. 474" (Smith). The phrase "mammon of unright-east of Mamre, or that it lay facing it. The latter seems eousness" as used in Luke xvi, 9, probably refers to gain to be the true meaning. Machpelah is situated on the which is too often unjustly acquired (as by the publi- shelving bank of a little valley, and probably the oakcans), but which may be sanctified by charity and piety grove of Mamre stood on the other side of the valley, so as to become a passport, in some sense, to final bless- facing the cave, while the town of Hebron lay a little edness. See Grünenberg, De mammona iniquitatis (Jen. farther up to the north-west (comp. xxiii, 17, 19; xxv, 1700); Wakins, De pap. ádurias (Jen. 1701). In Rab-9; xlix, 30; 1, 13). The identity of Machpelah with binical language the word is used to denote confidence. the modern Haram being established [see MACHPELAH], there can be little difficulty in fixing the position of Mamre; it must have been within sight of or 'facing' Machpelah, and so near the town of Hebron that it could be described as at it. The Jerusalem Itinerary places it two miles from Hebron (p. 599), and Sozomen (H. E. ii, 4) says it lay on the north towards Jerusalem. It is evident that all these notices refer to the above ruin, Ramet el-Khulil. The Jews of Hebron call it 'the house of Abraham,' and regard it as the site of Mamre (Porter, Handbook, i, 72; Stanley, S. and P. p. 141). The position, however, does not accord with the notices in Genesis, and cannot, therefore, be the true site of Mamre. The sacred grove and the place of the patriarch's tent were doubtless on the face of the hill facing

Mamnitanai'mus (Mapvirávaιpos v. r. Mauraváapoç, Vulg. Mathaneus), given (1 Esdr. ix, 34) by corruption for the two names "Mattaniah, Mattenai," of the Heb. list (Ezra x, 37).

Mam(o)un, AL, ABBAS - ABDALLAH, a celebrated Mussulman ruler, was born at Bagdad in A.D. 786; was the son of Haroun-al-Raschid; and ascended the throne as the seventh Abasside caliph in 813. By his determination to enforce the heretical doctrine that the Koran was created and not eternal, he became very unpopular among the Moslem doctors and gave strength to the house of Ali. See MOHAMMEDANISM; MOHAMMEDAN SECTS. Mamoun was a patron of science and literature, and is praised by Eastern writers for his talents and liberality. His capital, Bagdad, was in his day the great centre of the world of learning and science. He died in 833. See Weil, Gesch. d. Chalifen, II, chap. vii; Hammer-Purgstall, Literaturgesch. d. Araber.

Mam're (Heb. Mamre', 2, fat; Sept. MapBon; Josephus Maußons, Ant. i, 10, 2; Vulg. Mambre), the name of an Amoritish chief who, with his brothers Aner and Eschol, was in alliance with Abraham (Gen. xiv, 13, 24). B.C. cir. 2080. In the Jewish traditions he appears as encouraging Abraham to undergo the pain of circumcision, from which his brothers would have dissuaded him, by a reference to the deliverance he had already experienced from far greater trials-the furnace of Nimrod and the sword of Chedorlaomer (Beer, Leben Abrahams, p. 36). Hence (7, Sept. i dove Maußon), in the Auth. Vers., "the oaks of Mamre," "plain of Mamre" (Gen. xiii, 18; xviii, 1), or simply "Mamre" (xxiii, 17, 19; xxxv, 27), a grove in the neighborhood of Hebron. It was here that Abraham first dwelt after separating from Lot (Gen. xiii, 18); here the divine angel visited him with the warning of Sodom's fate (Gen. xviii, 1); it was in the cave in the corner of the field opposite this place that he deposited the remains of Sarah (Gen. xxiii, 17, 19); where he was himself buried (Gen. xxv, 9), as was likewise Jacob (Gen. xlix, 30; 1, 13). In later times the spot is said to have lain six stadia from Hebron, still marked by a reputedly sacred terebinth (Joseph. War, iv, 9,7; Eusebius, Præp. Evang. v, 9; Sozomen, Hist. Ev. i, 18; Eusebius, Onomast. s. v. Aoxo, Arboch); and later travellers likewise (Sanutus, Secret. fidel. iii, 14, 3, in the Gesta Dei per. Franc. ii, 248; Troilo, Trav. p. 418) speak of a very venerable tree of this kind near the ruins of a church at Hebron (see Reland, Palæst. p. 712 sq.). Dr. Robinson found here, at a place called Ramet el-Khulil, one hour distant from Hebron, some ancient remains, which he regards (in acMan is the rendering mostly of four Hebrew and cordance with the local tradition) as probably marking two Greek words in the English Version. They are the site of Abraham's sepulchre (Researches, i, 318). He used with as much precision as the terms of like import saw the venerable oak near Hebron which still passes in other languages. Nor is the subject merely critical; with the Mohammedans for the tree under which Abra- it will be found connected with accurate interpretation. ham pitched his tent (Researches, ii, 429), but which he In our treatment of the subject we partly adopt the states is not a terebinth (ib. 443). See OAK. Accord-statements given in Kitto's and Smith's Dictionaries. ing to Schwarz, "North of Hebron, and sideward from 1. D, adam', is used in several senses. (a.) It is Halhul, is a plain about two and one half miles in length, which the Arabs call Elon, no doubt the ancient dwelling-place of Abraham" (Palestine, p. 109). See HEBRON. "Mamre is stated to have been at Hebron, for we read that 'Jacob came unto Isaac his father, to Mamre, to Kirjath-Arbah, which is Hebron, where Abraham and Isaac sojourned' (xxxv, 27). The relative positions

the great Haram, which covers the cave of Machpelah (Stanley, Sermons in the East, p. 166 sq.; Ritter, Pal. und Syr. iii, 222 sq.). The tradition which identified Mamre with Ramet el-Khulil may have originated in the existence of a grove of venerable oaks on that spot, just as now the great oak a mile or more west of the town is called 'Abraham's Oak' (Porter, Handbk. i, 70)" (Kitto). See ABRAHAM.

(1 Esdr. ix, 20) by corruption for MALLUCH (q. v.) of Mamu'chus (Maμouxoç, Vulg. Maluchus), given the Heb. list (Ezra x, 29).

the proper name of the first man, though Gesenius thinks that when so applied it has the force rather of an appellative, and that, accordingly, in a translation, it would be better to render it the man. It seems, however, to be used by Luke as a proper name in the genealogy (iii, 38), by Paul (Rom. v, 14; 1 Tim. ii, 13, 14), and by Jude (ver. 14). Paul's use of it in 1 Cor. xv, 45 is remarka