fesses his ignorance of it. Dr. Schaff (Ch. Hist. i, 250) says that they partook of it without wine (because Christ had no blood), “and regarded it perhaps according to their pantheistic symbolism, as the commemoration of the light-soul crucified in all nature."

Character. As to the general morality of the Manichæans, we are equally left to conjecture; but their doctrine certainly appears to have had a tendency, chiedy in the case of the uneducated, to lead to a sensual fanaticism hurtful to a pure mode of life, Bower, in the

Organization. —"Manichæism," says Dr. Schaff (i, 250), "differed from the Gnostic schools in having a fixed, and that a strictly hierarchal organization. At the head of the sect stood twelve apostles or magistri, among whom Mani and his successors, like Peter and the pope, held the chief place. Under them were seventy-two bishops, answering to the seventy-two (strictly, seventy) of the disciples of Jesus; and under these came presbyters, deacons, and itinerant evangelists. In the congregations there were two distinct classes, designed to correspond to the catechumens and the faithful in the Catholic Church—the 'hearers' (Auditores) and the 'perfect' (Electi), the esoteric, the priestly caste, which represents the last stage in the process of the liberation of the spirit and its separation from the world, the transition from the kingdom of matter into the kingdom of light, or, in the Buddhistic terms, from the world of Sansara into Nirvana." The Elect are required to adhere to the Signaculum Oris, Manus, and Sinus, that is, they have to take the oath of abstinence from evil and profane speech (including "religious terms such as Christians use respecting the Godhead and religion"), further, from flesh, eggs, milk, fish, wine, and all intoxicating drinks (comp. Manu, Instit. vs. 51, 52, 53: "He who makes the flesh of an animal his food . . . not a mortal exists more sinful he who desires to enlarge his own flesh with the flesh of another creature," etc.); further, from the possession of riches, or, indeed, any property whatsoever; from hurting any being, animal or vegetable; from heeding their own family, or showing any pity to him who is not of the Manichæan creed; and finally, from breaking their chastity by marriage or otherwise. The Auditors were comparatively free to partake of the good things of this world, but they had to provide for the subsistence of the Elect, and their highest aim, also, was the attainment of the state of their superior brethren.

Cultus.-In Manichæan worship, the visible representatives of the light (sun and moon) were revered, but only as representatives of the Ideal, of the good or supreme God. Neither altar nor sacrifice was to be found in their places of religious assemblies, nor did they erect sumptuous temples. Fasts, prayers, occasional readings in the supposed writings of Mani, chiefly a certain Fundamental Epistle, were all their outer worship. Sunday, as the day on which the visible universe was to be consumed, the day consecrated to the sun, was kept as a great festival; Church festivals they rejected, and, instead, made the most solemn day in their year the anniversary of the death of Mani. Baptism they repudiated, considering it useless; the Lord's Supper was celebrated, but only by the Elect. Of the mode of celebration, however, we know next to nothing; even Augustine, who, for about nine years, belonged to the sect, and who is our chief authority on this subject, con

to prove that the Manichæans were addicted to immoral practices, but this opinion has been ably controverted by Beausobre and Lardner. "The morality of the Manichæans," says Dr. Schaff," was severely ascetic, based on the fundamental error of the intrinsic evil of matter and the body; the extreme opposite of the Pelagian view of the essential moral purity of human nature. The great moral aim is to become entirely unworldly, in the Buddhistic sense; to renounce and destroy corporeity; to set the good soul free from the fetters of matter. This is accomplished by the most rigid and gloomy abstinence, which, however, is required only of the clect, not of the catechumens."

Extent. Mani, as we have noted already in cur sketch of his life, was put to death about 275; but the sect soon spread into proconsular Asia, and even into Africa, Sicily, and Italy, although they were vehemently opposed by the Catholic Church, and persecuted by the heathen emperors, who enacted bloody laws against them, as a sect derived from hostile Persia. The precise time when the doctrines of Mani made their way into the Roman empire it is impossible definitely to determine. The principal document on the subject, entitled Acta disputationis Archelai, episcopi Mesopotamia, et Manetis hæresiarchæ, is deemed apocryphal. Diocletian, as early as A.D. 296, issued rigorous laws against the Manichæans, which were reiterated by Valentinian, Theodosius I, and successive monarchs. Notwithstanding this, they gained numerous adherents; and very many medieval sects, as the Priscillians, Paulicians, Bogomiles, Catharists, Josephinians, etc., were suspected to be secretly Manichæans, and were therefore called “New Manichæans." "Indeed, the leading features of Manichæism, the dualistic separation of soul and body, the ascription of nature to the devil, the pantheistic confusion of the moral and the physical, the hypocritical symbolism, concealing heathen views under Christian phrases, the haughty air of mystery, and the aristocratie distinction of esoteric and exoteric, still live in various forms even in modern systems of philosophy and sects of religion. The Mormons of our day strongly bring to mind, in many respects, even in their organization. the ancient Manichæans" (Dr. Schaff). It is a remarkable circumstance in their history, that though they could not stand openly against the power and severity of their persecutors, they continued for ages, up to the very time of the Reformation, to make proselytes in secret. Their doctrines lurked even among the clergy and the monks. The profound and noble Augustine fell under their influence, and was a member of the sect from his twentieth to his twenty-ninth year (374–3831. They were still to be found in Leo's time, 440. The Arian Hunneric, in 477, began his reign with attempts to persecute them, and was mortified to find most of those whom he detected had professed to be lay er clerical members of his own sect. Gregory the Great about 600, had to take means for extirpating them from Africa; and even after his pontificate traces of them appeared now and then in Italy, as well as other conntries, threatening danger to the Church. About the year 1000 they spread from Italy into other countries. especially into southern France, Spain, and even Germany.

Literature.-Archelaus (bishop of Cascar about 278) Acta disputationis cum Manete (first composed in Syriac. but extant only in a Latin translation, and in many re

spects untrustworthy), in Routh's Reliquiæ sacræ, v, 3206. The Oriental accounts, of later date, indeed (the 9th and 10th centuries), but drawn from ancient sources, are collected in Herbelot, Bibl. Orient. (Par. 1679), s. v. Mani. See Titus Bostrensis (about 360), Karà Mavixaiov; Epiphanius, Hær. p. 66 (drawn from Archelaus); Zachagni, Monumenta Ecclesiæ Græcæ et Latina (Rome, 1698); St. Augustine, De Moribus Manichæorum; De Genesi contra Manichæos; De duabus animabus contra Manichæos; De Vera religione Epistola fundamentis contra Faustum; Fabricius, Biblioth. Græca, v, 284; Beausobre, Histoire crit.de Manichée et du Manichéisme (Amst. 1734 and 1739, 2 vols.); F. Chr. Baur, Das Manichäische Religionssystem nach den Quellen untersucht (Tüb. 1831); Flügel, Mani, seine Lebre u. seine Schriften (Lpz. 1862); Trechsel, Ueber den Kanon, die Kritik, u. die Exegese der Manichäer (Berne, 1832); Colditz, Entstehung d. manich. Religionssystems (Lpz. 1837); Reichlin-Meldegg, Theologie d. Magiers Mani u. ihr Ursprung (Frankf. 1825); V. de Wagnern, Manich, indulgentias cum brevi totius Manich, adumbratione, e fontibus descripsit (Lpz. 1827); P. de Lagarde, Titi Bostreni contra Manich. libri quatuor Syriace (Berl. 1859); Stud, und Krit. vi,3,875 sq. (review of Baur); Schröckh, Kirchengesch. iv, 400 sq.; xi, 245 sq.; Neander, Ch. Hist. ii, 707 sq.; Schaff, Ch. Hist. i, § 73; Donaldson, Christian Orthodoxy, p. 127 sq.; Haag, Hist. des Dogmes Chrétiens (see Index); Hagenbach, Hist. of Doctrines, i, 240 sq., 337, 352, 353; Pressensé, L'histoire du Dogme (Par. 1869), chap. ii. (J. H. W.)

Manipa, the name of a monstrous idol worshipped in the kingdoms of Tangut and Barantola, in Tartary. It has nine heads, which rise pyramidally, there being three in the first and second row, then two, and one at the top of all. A bold, resolute young fellow, dressed in armor, and prompted by enthusiastic courage, on certain days of the year, runs about the city Tanchuth, and kills every one he meets in honor of the goddess. By such outrageous sacrifices as these the devotees imagine they extremely oblige Manipa.-Kircher, China illustr.; Broughton, Bibliotheca Hist. Sac. s. v.

Maniple, an article of dress introduced when the use of the stole as a handkerchief fell into disuse. It now represents the cord with which our Lord was bound to the pillar at his scourging.-Walcott, Sac. Archeol. S. v.; Siegel, Archæol. s. v. Manipulus.

Manitou is the name of any object used as a fetish or amulet among some tribes of the American Indiansthose of the North and North-west. "The Illinois," wrote the Jesuit Marest, "adore a sort of genius which they call Manitou; to them it is the master of life, the spirit that rules all things. A bird, a buffalo, a bear, a feather, a skin—that is their manitou." "If the Indian word manitou," says Palfrey," appeared to denote something above or beside the common aspects and agencies of nature, it might be natural, but it would be rash and misleading to confound its import with the Christian, Mohammedan, Jewish, Egyptian, or Greek conception of the Deity, or with any compound or selection from

some or all of those ideas." See INDIANS.

Manley, IRA, a Congregational minister and home missionary, was born about the year 1780; was a graduate of Middlebury College, studied law, was admitted to the bar, and left a fine practice to enter the ministry. He was a home missionary for sixty years, and a pioneer in all good enterprises. The last twenty-two years of his life were mostly spent in Wisconsin. He died at Keene, Essex County, N. Y., Feb. 5, 1871.- New Amer. Cyclop. 1871, p. 569.

Man'lius, the name of one of the ambassadors who is said to have written a letter to the Jews confirming whatever concession Lysias had granted them. Four letters were written to the Jews, of which the last is from "Quintus Memmius and Titus Manlius (Gr. Tíros Mávλtog, v. r. Mávioç; Vulg. Titus Manilius), ambassadors (πpeoßūrai) of the Romans” (2 Macc. xi, 34). There is not much doubt that the letter is a fabrication,

as history is entirely ignorant of these names. Polybius (Reliq. xxxi, 9, 6), indeed, mentions C. Sulpitius and Manius Sergius, who were sent to Antiochus IV Epiphanes about B.C. 163, and also (Reliq. xxxi, 12, 9) Cn. Octavius, Spurius Lucretius, and L. Aurelius, who were sent into Syria in B.C. 162 in consequence of the contention for the guardianship of the young king Antiochus V Eupator, but entirely ignores Q. Memmius or T. Manlius. We may therefore conclude that legates of these names were never in Syria. The true name of T. Manlius may be T. Manius, and as there is not sufficient time for an embassy to have been sent to Syria between the two recorded by Polybius, the writer may have been thinking of the former. The letter is dated in the 148th year of the Seleucidan æra (=B.C. 165), and in this year there was a consul of the name of T. Manlius Torquatus, who appears to have been sent on an embassy to Egypt about B.C. 164, to mediate between the two Ptolemies, Philometor and Euergetes (Livy, xliii, 11; Polybius, Reliq. xxxii, 1, 2). The employment of this Seleucidan æra as a date, the absence of the name of the city, and especially the fact that the first intercourse of the Jews and Romans did not take place till two years later, when Judas heard of the fame of the Romans (1 Macc. viii, 1 sq.), all prove that the document is far from authentic.

The three other letters do not merit serious attention (2 Macc. xi, 16-33). See Wernsdorff, De fid. Libr. Maccab. sec. lxvi; Grimm, Exeg. Handbuch, ad loc.; and on the other side, Patritius, De Cons. Macc. p. 142, 280.Kitto, s. v.

Manly, BASIL, D.D., a Baptist divine and educator of note, was born in Chatham County, N. C., Jan. 28, 1798. At the age of sixteen he became a member of a Baptist Church, and not long after began speaking in public, though he was not regularly licensed till 1818. He preached his first sermon in Beaufort, S. C., and must have made a favorable impression, for he at once received an offer of aid from a society for the education of ministers, and commenced his studies. In December, 1819, he entered the junior class in South Carolina College, and graduated with the highest honor in 1821. He immediately entered into an engagement to preach in the Edgefield District, and was ordained in March, 1822. A Church was formed at Edgefield Court-house

about a year later, of which he was pastor for three years, gaining a wide reputation as a preacher in upper South Carolina. He was called in 1826 to the pastorate of the Baptist Church in Charleston, and continued there eleven years, during which time he not only sustained and extended his reputation as a preacher, but was active in the cause of liberal and theological education, effecting the establishment of what is now known as Furman University, at Greenville, S. C. At that period theological instruction was included in the plans of this and similar institutions. Dr. Manly lived to see the Baptists of the South concentrate their energies upon the establishment and support of a single theological seminary. He took a lively interest in this matter, partly, no doubt, from a sense of the disadvantages under which he had himself labored; for, though a good scholar, he was a self-educated theologian. He was chosen in 1837 to the presidency of the University of Alabama, and administered the office for about eighteen years with eminent ability and success. In 1855 he returned to Charleston, and to the pastoral office over one of the four churches that now existed in place of the one to which he had formerly ministered. He was subsequently engaged as a missionary and evangelist in Alabama, and as a pastor at Montgomery. He died at Greenville, S. C., Dec. 21, 1868. As a preacher, Dr. Manly was eminently popular. His discourses, though instructive and convincing, were also charged with the elements of emotional power, and, with all his success as an educator, this was the work in which he most delighted. Dr. Manly wrote a "treatise on Moral Science," which was for years a text-book in Southern colleges. It indicated

while in the valley wady el-Sheik, to the north of Mount Serbal, says: "In many parts it was thickly overgrown with the tamarisk or tûrfa; it is the only valley in the Peninsula where this tree grows at present in any quantity, though some small bushes are here and there met with in other parts. It is from the turfa that the manna is obtained; and it is very strange that the fact should have remained unknown in Europe till M. Seetzen mentioned it in a brief notice of his Tour to Sinai,' published in the Mines de l'Orient. The substance is called by the Arabs mann. In the month of June it drops from the thorns of the tamarisk upon the fallen twigs, leaves, and thorns which always cover the ground beneath the tree in the natural state. The Arabs use it as they do honey, to pour over their unleavened bread, or to dip their bread into; its taste is agreeable, somewhat aromatic, and as sweet as honey. If eaten in any quantity it is said to be highly purgative." He further adds that the tamarisk is one of the most common trees in Nubia and throughout the whole of Arabia; on the Euphrates, on the Astaboras, in all the valleys of the Hejaz and Beja it grows in great quantities, yet nowhere but in the region of Mount Sinai did he hear of its producing manna. Ehrenberg has examined and described this species of tamarisk, which he calls T. mannifera, but which is considered to be only a variety of T. gallica. The manna he con

the monks at Mount Sinai. The latter retail it to the Russian pilgrims. "The Bedouins assured me that the whole quantity collected throughout the Peninsula, ia the most fruitful season, did not exceed 150 wogas (about 700 pounds); and that it was usually disposed of at the rate of 60 dollars the woga" (Travels in Arabia, i, 511).

Another kind of manna, which has been supposed to be that of Scripture, is yielded by a thorny plant very common from the north of India to Syria, which by the Arabs is called Al-haj, whence botanists have onstructed the name Alhagi. The two species have been called Alhagi Maurorum and A. desertorum. Both

Tamarix Gallica.

siders to be produced by the puncture of an insect which he calls Coccus manniparus. Others have been of the same opinion. When Lieut. Wellsted visited this place in the month of September, he found the extremities of the twigs and branches retaining the peculiar sweetness and flavor which characterize the manna. The Bedouins collect it early in the morning, and, after straining it through a cloth, place it either in skins or gourds; a considerable quantity is consumed by themselves; a portion is sent to Cairo, and some is also disposed of to

Alhagi Maurorum.

cies are also by the Arabs called ûshter-khar, or "camel's-thorn;" and in Mesopotamia agul, according to some authorities, while by others this is thought to be the name of another plant. The Alhagi Maurorum is remarkable for the exudation of a sweetish juice, which concretes into small granular masses, and which is usaally distinguished by the name of Persian manna. The late professor Don was so confident that this was the same substance as the manna of Scripture that he proposed calling the plant itself Manna Hebraica. The climate of Persia and Bokhara seems also well suited to the secretion of this manna, which in the latter country is employed as a substitute for sugar, and is imported into India for medicinal use through Caubul and Khorassan. In Arabian and Persian works on Materia Medica it is called Turungbin. These two, from the localities in which they are produced, have alone been thought to be the manna of Scripture. But, besides these, there are several other kinds of manna. Burckhardt, during his journey through El-Ghor, in the valley of the Jordan, heard of the Beiruk honey. This is described as a substance obtained from the leaves and branches of a tree called Gharb or Garrab, of the size of an olive-tree, and with leaves like those of the poplar. When fresh this grayish-colored exudation is sweet in taste, but in a few days it becomes sour. The Arabs eat it like honey. One kind, called Shir-khisht, is said to be produced in the country of the Uzbecs. A Caubul merchant in