Chapter 16

A collected edition of Mann’s writings, together with a memoir (1 vol.) by his second wife, Mary Peabody Mann, a sister of Miss E. P. Peabody, was published (in 5 vols. at Boston in 1867-1891) as theLife and Works of Horace Mann. Of subsequent biographies the best is probably Burke A. Hinsdale’sHorace Mann and the Common School Revival in the United Stales(New York, 1898), in “The Great Educators” series. Among other biographies O. H. Lang’sHorace Mann, his Life and Work(New York, 1893), Albert E. Winship’sHorace Mann, the Educator(Boston, 1896), and George A. Hubbell’sLife of Horace Mann, Educator, Patriot and Reformer(Philadelphia, 1910), may be mentioned. In vol. I. of theReportfor 1895-1896 of the United States commissioner of education there is a detailed “Bibliography of Horace Mann,” containing more than 700 titles.

MANNA,a concrete saccharine exudation obtained by making incisions on the trunk of the flowering or manna ash tree,Fraxinus Ornus. The manna ash is a small tree found in Italy, and extending to Switzerland, South Tirol, Hungary, Greece, Turkey and Asia Minor. It also grows in the islands of Sicily, Corsica and Sardinia. It blossoms early in summer, producing numerous clusters of whitish flowers. At the present day the manna of commerce is collected exclusively in Sicily from cultivated trees, chiefly in the districts around Capaci, Carini, Cinisi and Favarota, small towns 20 to 25 m. W. of Palermo, and in the townships of Geraci, Castelbuono, and other places in the district of Cefalù, 50 to 70 m. E. of Palermo. In thefrassinettior plantations thetrees are placed about 7 ft. apart, and after they are eight years old, and the trunk at least 3 in. in diameter, the collection of manna is begun. This operation is performed in July or August during the dry weather, by making transverse incisions 1½ to 2 in. long, and about 1 in. apart, through the bark, one cut being made each day, the first at the bottom of the tree, another directly above the first, and so on. In succeeding years the process is repeated on the untouched sides of the trunk, until the tree has been cut all round and exhausted. It is then cut down, and a young plant arising from the same root takes its place. The finest or flaky manna appears to have been allowed to harden on the stem. A very superior kind, obtained by allowing the juice to encrust pieces of wood or straws inserted in the cuts, is calledmanna a cannolo. The fragments adhering to the stem, after the finest flakes have been removed are scraped off, and form the small or Tolfa manna of commerce. That which flows from the lower incisions is often collected on tiles or on a concave piece of the prickly pear (Opunlia), but is less crystalline and more glutinous, and is less esteemed.

Manna of good quality dissolves at ordinary temperatures in about 6 parts of water, forming a clear liquid. Its chief constituent is mannite or manna sugar, a hexatomic alcohol, C6H8(OH)6, which likewise occurs, in much smaller quantity, in certain species of the brown seaweed,Fucus, and in plants of several widely separated natural orders. Mannite is obtained by extracting manna with alcohol and crystallizing the solution. The best manna contains 70 to 80%. It crystallizes in shining rhombic prisms from its aqueous solution and as delicate needles from alcohol. Manna possesses mildly laxative properties, and on account of its sweet taste is employed as a mild aperient for children. It is less used in England now than formerly, but is still largely consumed in South America. In Italy mannite is prepared for sale in the shape of small cones resembling loaf sugar in shape, and is frequently prescribed in medicine instead of manna.

The manna of the present day appears to have been unknown before the 15th century, although a mountain in Sicily with the Arabic name Gibelman,i.e.“manna mountain,” appears to point to its collection there during the period that the island was held by the Saracens, 827-1070. In the 16th century it was collected in Calabria, and until recently was produced in the Tuscan Maremma, but none is now brought into commerce from Italy, although the name of Tolfa, a town near Civita Vecchia, is still applied to an inferior variety of the drug.

Various other kinds of manna are known, but none of these has been found to contain mannite. Alhagi manna (Persian and Arabictar-angubīn, also known as terendschabin) is the produce ofAlhagi maurorum, a small, spiny, leguminous plant, growing in Arabia, Asia Minor, Persia, Afghanistan, Baluchistan and northern India. This manna occurs in the form of small, roundish, hard, dry tears, varying from the size of a mustard seed to that of a coriander, of a light-brown colour, sweet taste, and senna-like odour. The spines and pods of the plant are often mixed with it. It is collected near Kandahar and Herat, and imported into India from Cabul and Kandahar. Tamarisk manna (Persiangaz-angubīn, tamarisk honey) exudes in June and July from the slender branches ofTamarix gallica, var.mannifera, in the form of honey-like drops, which, in the cold temperature of the early morning, are found in the solid state. This secretion is caused by the puncture of an insect,Coccus manniparus. In the valleys of the peninsula of Sinai, especially in the Wādy el-Sheikh, this manna (Arabicman) is collected by the Arabs and sold to the monks of St Catherine, who supply it to the pilgrims visiting the convent. It is found also in Persia and the Punjab, but does not appear to be collected in any quantity. This kind of manna seems to be alluded to by Herodotus (vii. 31). Under the same name ofgaz-angubīnthere are sold commonly in the Persian bazaars round cakes, of which a chief ingredient is a manna obtained to the south-west of Ispahan, in the month of August, by shaking the branches or scraping the stems ofAstragalus florulentusandA. adscendens.1Shir Khist, a manna known to writers on materia medica in the 16th century, is imported into India from Afghanistan and Turkestan to a limited extent; it is the produce ofCotoneaster nummularia(Rosaceae), and to a less extent ofAtraphaxis spinosa(Polygonaceae); it is brought chiefly from Herat.Oak manna orGueze-elefi, according to Haussknecht, is collected from the twigs ofQuercus ValloniaandQ. persica, on which it is produced by the puncture of an insect during the month of August. This manna occurs in the state of agglutinated tears, and forms an object of some industry among the wandering tribes of Kurdistan. It is collected before sunrise, by shaking the grains of manna on to linen cloths spread out beneath the trees, or by dipping the small branches in hot water and evaporating the solution thus obtained. A substance collected by the inhabitants of Laristan fromPyrus glabrastrongly resembles oak manna in appearance.Australian or Eucalyptus manna is found on the leaves ofEucalyptus viminalis,E. Gunnii, var.rubida,E. pulverulenta, &c. The Lerp manna of Australia is of animal origin.Briançon manna is met with on the leaves of the common Larch (q.v.), andbide-khechton those of the willow,Salix fragilis; and a kind of manna was at one time obtained from the cedar.The manna of the Biblical narrative, notwithstanding the miraculous circumstances which distinguish it from anything now known, answers in its description very closely to the tamarisk manna.See Bentley and Trimen,Medicinal Plants(1880); Watt,Dictionary of Economic Products of India, under “Manna” (1891). For analyses see A. Ebert,Abst. J.C.S., 1909, 96, p. 176.

Oak manna orGueze-elefi, according to Haussknecht, is collected from the twigs ofQuercus ValloniaandQ. persica, on which it is produced by the puncture of an insect during the month of August. This manna occurs in the state of agglutinated tears, and forms an object of some industry among the wandering tribes of Kurdistan. It is collected before sunrise, by shaking the grains of manna on to linen cloths spread out beneath the trees, or by dipping the small branches in hot water and evaporating the solution thus obtained. A substance collected by the inhabitants of Laristan fromPyrus glabrastrongly resembles oak manna in appearance.

Australian or Eucalyptus manna is found on the leaves ofEucalyptus viminalis,E. Gunnii, var.rubida,E. pulverulenta, &c. The Lerp manna of Australia is of animal origin.

Briançon manna is met with on the leaves of the common Larch (q.v.), andbide-khechton those of the willow,Salix fragilis; and a kind of manna was at one time obtained from the cedar.

The manna of the Biblical narrative, notwithstanding the miraculous circumstances which distinguish it from anything now known, answers in its description very closely to the tamarisk manna.

See Bentley and Trimen,Medicinal Plants(1880); Watt,Dictionary of Economic Products of India, under “Manna” (1891). For analyses see A. Ebert,Abst. J.C.S., 1909, 96, p. 176.

1SeeBombay Lit. Tr., vol. i. art. 16, for details as to thegazangubīn. A common Persian sweetmeat consists of wheat-flour kneaded with manna into a thick paste.

MANNERS, CHARLES(1857- ), English musician, whose real name was Southcote Mansergh, was born in London, son of Colonel Mansergh, an Irishman. He had a fine bass voice, and was educated for the musical profession in Dublin and at the Royal Academy of Music in London. He began singing in opera in 1881, and in 1882 had great success as the sentry inIolantheat the Savoy, following this with numerous engagements in opera both in England and America. He married the singer Fanny Moody, already a leading soprano on the operatic stage, in 1890; and in 1897 they formed the Moody-Manners opera company, which had a great success in the provinces and undertook seasons in London in 1902. Manners and his wife were assisted by some other excellent artists, and their enterprise had considerable influence on contemporary English music.

MANNERS-SUTTON, CHARLES(1755-1828), archbishop of Canterbury, was educated at Charterhouse and Cambridge. In 1785 he was appointed to the family living at Averham-with-Kelham, in Nottinghamshire, and in 1791 became dean of Peterborough. He was consecrated bishop of Norwich in 1792, and two years later received the appointment of dean of Windsorin commendam. In 1805 he was chosen to succeed Archbishop Moore in the see of Canterbury. During his primacy the old archiepiscopal palace at Croydon was sold and the country palace of Addington bought with the proceeds. He presided over the first meeting which issued in the foundation of the National Society, and subsequently lent the scheme his strong support. He also exerted himself to promote the establishment of the Indian episcopate. His only published works are two sermons, one preached before the Lords (London, 1794), the other before the Society for the Propagation of the Gospel (London, 1797). His brother,Thomas Manners-Sutton, 1stBaron Manners(1756-1842), was lord chancellor of Ireland. For his son Charles seeCanterbury, 1st Viscount.

MANNHEIM,a town of Germany, in the grand-duchy of Baden, lying on the right bank of the Rhine, at its confluence with the Neckar, 39 m. by rail N. of Karlsruhe, 10 m. W. of Heidelberg and 55 m. S. of Frankfort-on-Main. Pop. (1900), 141,131; (1905), 162,607 (of whom about 70,000 are Roman Catholics and 6000 Jews). It is perhaps the most regularly built town in Germany, consisting of twelve parallel streets intersected at right angles by others, which cut it up into 136 square sections of equal size. These blocks are distinguished, after the American fashion, by letters and numerals. Except on the south side all the streets debouch on the promenade, which forms a circle round the town on the site of the old ramparts. Outside this ring are the suburbs Schwetzinger-Vorstadt to the south and Neckar-Vorstadt to the north, others being Lindenhof, Mühlau, Neckarau and Käferthal. Mannheim is connected by a handsome bridge with Ludwigshafen, a rapidly growing commercial and manufacturing town on the left bank of the Rhine, in Bavarian territory. The Neckar is spanned by two bridges.

Nearly the whole of the south-west side of the town is occupied by the palace (1720-1759), formerly the residence of the elector palatine of the Rhine. It is one of the largest buildings of thekind in Germany, covering an area of 15 acres, and having a frontage of about 600 yards. It has 1500 windows. The left wing was totally destroyed by the bombardment of 1795, but has since been restored. The palace contains a picture gallery and collections of natural history and antiquities, and in front of it are two monumental fountains and a monument to the emperor William I. The large and beautiful gardens at the back form the public park of the town. Among the other prominent buildings arc the theatre, the arsenal, the synagogue, the “Kaufhaus,” the town-hall (Rathaus, 1771) and the observatory. A newer building is the fine municipal Festhalle with magnificent rooms. The only noteworthy churches are the Jesuit church (1737-1760), the interior of which is lavishly decorated with marble and painting; the Koncordienkirche and the Schlosskirche. In front of the theatre are statues of Schiller, August Wilhelm Iffland the actor, and Wolfgang Heribert von Dalberg (1750-1806), intendant of the theatre in the time of Schiller. Mannheim is the chief commercial town on the upper Rhine, and yields in importance to Cologne alone among the lower Rhenish towns. It stands at the head of the effective navigation on the Rhine, and is not only the largest port on the upper course of that stream, but is the principal emporium for south Germany for such commodities as cereals, coal, petroleum, timber, sugar and tobacco, with a large trade in hops, wine and other south German produce. Owing to the rapid increase in the traffic, a new harbour at the mouth of the Neckar was opened in 1898. The industries are equal in importance to the transit trade, and embrace metal-working, iron-founding and machine building, the manufacture of electric plant, celluloid, automobiles, furniture, cables and chemicals, sugar refining, cigar and tobacco making, and brewing.

Mannheim is the seat of the central board for the navigation of the Rhine, of a high court of justice, and of the grand ducal commissioner for north Baden.

History.—The name of Mannheim was connected with its present site in the 8th century, when a small village belonging to the abbey of Lorsch lay in the marshy district between the Neckar and the Rhine. To the south of this village, on the Rhine, was the castle of Eicholzheim, which acquired some celebrity as the place of confinement assigned to Pope John XXIII. by the council of Constance. The history of modern Mannheim begins, however, with the opening of the 17th century, when the elector palatine Frederick IV. founded a town here, which was peopled chiefly with Protestant refugees from Holland. The strongly fortified castle which he erected at the same time had the unfortunate result of making the infant town an object of contention in the Thirty Years’ War, during which it was five times taken and retaken. In 1688 Mannheim, which had in the meantime recovered from its former disasters, was captured by the French, and in 1689 it was burned down. Ten years later it was rebuilt on an extended scale, and provided with fortifications by the elector John William. For its subsequent importance it was indebted to the elector Charles Philip, who, owing to ecclesiastical disputes, transferred his residence from Heidelberg to Mannheim in 1720. It remained the capital of the Palatinate for nearly sixty years, being especially flourishing under the elector Charles Theodore. In 1794 Mannheim fell into the hands of the French, and in the following year it was retaken by the Austrians after a severe bombardment, which left scarcely a single building uninjured. In 1803 it was assigned to the grand duke of Baden, who caused the fortifications to be razed. Towards the end of the 18th century Mannheim attained great celebrity in the literary world as the place where Schiller’s early plays were performed for the first time. It was at Mannheim that Kotzebue was assassinated in 1819. During the revolution in Baden in 1849 the town was for a time in the hands of the insurgents, and was afterwards occupied by the Prussians.

See Feder,Geschichte der Stadt Mannheim(1875-1877, 2 vols., new ed. 1903); Pichler,Chronik des Hof- und National Theaters in Mannheim(Mannheim, 1879); Landgraf,Mannheim und Ludwigshafen(Zürich, 1890);Die wirtschaftliche Bedeutung Mannheims, published by the Mannheim Chamber of Commerce (Mannheim, 1905); theForschungen zur Geschichte Mannheims und der Pfalz, published by theMannheimer Altertumsverein(Leipzig, 1898); and the annualChronik der Hauptstadt Mannheim(1901 seq.).

MANNING, HENRY EDWARD(1808-1892), English Roman Catholic cardinal, was born at Totteridge, Hertfordshire, on the 15th of July 1808,1being the third and youngest son of William Manning, a West India merchant, who was a director of the Bank of England and governor, 1812-1813, and who sat in Parliament for some thirty years, representing in the Tory interest Plympton Earle, Lymington, Evesham, and Penryn consecutively. His mother, Mary, daughter of Henry Leroy Hunter, of Beech Hill, Reading, was of a family said to be of French extraction. Manning’s boyhood was mainly spent at Coombe Bank, Sundridge, Kent, where he had for companions Charles and Christopher Wordsworth, afterwards bishops of St Andrews and of Lincoln. He was educated at Harrow, 1822-1827, Dr G. Butler being then the head master, but obtained no distinction beyond being in the cricket eleven in 1825. He matriculated at Balliol College, Oxford, in 1827, and soon made his mark as a debater at the Union, where Gladstone succeeded him as president in 1830. At this date he was ambitious of a political career, but his father had sustained severe losses in business, and in these circumstances Manning, having graduated with first-class honours in 1830, obtained the year following, through Viscount Goderich, a post as supernumerary clerk in the colonial office. This, however, he resigned in 1832, his thoughts having been turned towards a clerical career under Evangelical influences, which affected him deeply throughout life. Returning to Oxford, he was elected a fellow of Merton College, and was ordained; and in 1833 he was presented to the rectory of Lavington-with-Graffham in Sussex by Mrs Sargent, whose granddaughter Caroline he married on the 7th of November 1833, the ceremony being performed by the bride’s brother-in-law, Samuel Wilberforce, afterwards bishop of Oxford and of Winchester. Manning’s married life was of brief duration. His young and beautiful wife was of a consumptive family, and died childless (July 24, 1837). The lasting sadness that thus early overshadowed him tended to facilitate his acceptance of the austere teaching of the Oxford Tracts; and though he was never an acknowledged disciple of Newman, it was due to the latter’s influence that from this date his theology assumed an increasingly High Church character, and his printed sermon on the “Rule of Faith” was taken as a public profession of his alliance with the Tractarians. In 1838 he took a leading part in the Church education movement, by which diocesan boards were established throughout the country; and he wrote an open letter to his bishop in criticism of the recent appointment of the ecclesiastical commission. In December of that year he paid his first visit to Rome, and called on Dr Wiseman in company with W. E. Gladstone. In January 1841 Shuttleworth, bishop of Chichester, appointed him archdeacon, whereupon he began a personal visitation of each parish within his district, completing the task in 1843. In 1842 he published a treatise onThe Unity of the Church, and his reputation as an eloquent and earnest preacher being by this time considerable, he was in the same year appointed select preacher by his university, thus being called upon to fill from time to time the pulpit which Newman, as vicar of St Mary’s, was just ceasing to occupy. Four volumes of his sermons appeared between the years 1842 and 1850, and these had reached the 7th, 4th, 3rd and 2nd editions respectively in 1850, but were not afterwards reprinted. In 1844 his portrait was painted by Richmond, and the same year he published a volume of university sermons, in which, however, was not included the one on the Gunpowder Plot. This sermon had much annoyed Newman and his more advanced disciples, but it was a proof that at that date Manning was loyal to the Church of England as Protestant. Newman’s secession in 1845 placed Manning in a position of greater responsibility, as one of the High Church leaders, along with Pusey and Keble and Marriott; but it was with Gladstone and James Hope (afterwards Hope-Scott) that he was at this time most closely associated. In the spring of 1847 he was seriously ill, and that autumnand the following winter he spent abroad, chiefly in Rome, where he saw Newman “wearing the Oratorian habit and dead to the world.” He had public and private audiences with the pope on the 9th of April and the 11th of May 1848, but recorded next to nothing in his diary concerning them, though numerous other entries show an eager interest in everything connected with the Roman Church, and private papers also indicate that he recognized at this time grave defects in the Church of England and a mysterious attractiveness in Roman Catholicism, going so far as to question whether he might not one day be a Roman Catholic himself. Returning to England, he protested, but with moderation, against the appointment of Hampden as bishop of Hereford, and continued to take an active part in the religious education controversy. Through the influence of Samuel Wilberforce, he was offered the post of sub-almoner to Queen Victoria, always recognized as a stepping-stone to the episcopal bench, and his refusal of it was honourably consonant with all else in his career as an Anglican dignitary, in which he united pastoral diligence with an asceticism that was then quite exceptional. In 1850 the decision of the privy council, that the bishop of Exeter was bound to institute the Rev. G. C. Gorham to the benefice of Brampford Speke in spite of the latter’s acknowledged disbelief in the doctrine of baptismal regeneration, brought to a crisis the position within the Church of England of those who believed in that Church as a legitimate part of the infallibleEcclesia docens. Manning made it clear that he regarded the matter as vital, though he did not act on this conviction until no hope remained of the decision being set aside or practically annulled by joint action of the bishops. In July he addressed to his bishop an open letter on “The Appellate Jurisdiction of the Crown in Matters Spiritual,” and he also took part in a meeting in London which protested against the decision. In the autumn of this year (1850) was the great popular outcry against the “Papal aggression” (seeWiseman), and Manning, feeling himself unable to take part in this protest, resigned, early in December his benefice and his archdeaconry; and writing to Hope-Scott, who a little later became a Roman Catholic with him, stated his conviction that the alternative was “either Rome or licence of thought and will.” He was received into the Roman Catholic Church by Father Brownbill, S.J., at the church in Farm Street, on Passion Sunday, the 6th of April 1851. On the following Sunday he was confirmed and received to communion by Cardinal Wiseman, who also, within ten weeks of his reception, ordained him priest. Manning thereupon proceeded to Rome to pursue his theological studies, residing at the college known as the “Academy for Noble Ecclesiastics,” and attending lectures by Perrone and Passaglia among others. The pope frequently received him in private audience, and in 1854 conferred on him the degree of D.D. During his visits to England he was at the disposal of Cardinal Wiseman, who through him, at the time of the Crimean War, was enabled to obtain from the government the concession that for the future Roman Catholic army chaplains should not be regarded as part of the staff of the Protestant chaplain-general. In 1857 the pope,proprio motu, appointed him provost (or head of the chapter) of Westminster, and the same year he took up his residence in Bayswater as superior of a community known as the “Oblates of St Charles,” an association of secular priests on the same lines as the institute of the Oratory, but with this difference, that they are by their constitution at the beck and call of the bishop in whose diocese they live. The community was thus of the greatest service to Cardinal Wiseman, whose right-hand man Manning thenceforward became. During the eight years of his life at Bayswater he was most active in all the duties of the priesthood, preaching, hearing confessions, and receiving converts; and he was notably zealous to promote in England all that was specially Roman and papal, thus giving offence to old-fashioned Catholics, both clerical and lay, many of whom were largely influenced by Gallican ideas, and had with difficulty accepted the restoration of the hierarchy in 1850. In 1860 he delivered a course of lectures on the pope’s temporal power, at that date seriously threatened, and shortly afterwards he was appointed a papal domestic prelate, thus becoming a “Monsignor,” to be addressed as “Right Reverend.” He was now generally recognized as the able and effective leader of the Ultramontane party among English Roman Catholics, acting always, however, in subordination to Cardinal Wiseman; and on the latter’s death (Feb. 15, 1865) it was felt that, if Manning should succeed to the vacant archbishopric, the triumph of Ultramontanism would be secured. Such a consummation not being desired by the Westminster chapter, they submitted to the pope three names, and Manning’s was not one of them. Great efforts were made to secure the succession for the titular archbishop Errington, who at one time had been Wiseman’s coadjutor with that right reserved to him, but who had been ousted from that position by the pope acting under Manning’s influence. In such circumstances Pius IX. could hardly do otherwise than ignore Errington’s nomination, as he also ignored the nomination of Clifford, bishop of Clifton, and of Grant, bishop of Southwark; and, by what he humorously described as “the Lord’s owncoup d’état,” he appointed Manning to the archiepiscopal see. Consecrated at the pro-cathedral at Moorfields (since destroyed) by Dr Ullathorne, bishop of Birmingham (June 8, 1865), and enthroned there (Nov. 6), after receiving thepalliumin Rome, Manning began his work as archbishop by devoting himself especially to the religious education of the poor and to the establishment of Catholic industrial and reformatory schools. He steadily opposed whatever might encourage the admission of Catholics to the national universities, and so put his foot down on Newman’s project to open a branch house of the Oratory at Oxford with himself as superior. He made an unsuccessful and costly effort to establish a Catholic university at Kensington, and he also made provision for a diocesan seminary of strictly ecclesiastical type. Jealous of the exclusive claims of the Roman Church, he procured a further condemnation at Rome of the “Association for the Promotion of the Unity of Christendom,” which advocated prayers for the accomplishment of a kind of federal union between the Roman, Greek and Anglican Churches, and in a pastoral letter he insisted on the heretical assumption implied in such an undertaking. He also worked for the due recognition of the dignity of the secular or pastoral clergy, whose position seemed to be threatened by the growing ascendancy of the regulars, and especially of the Jesuits, whom, as a practically distinct organization within the Church, he steadily opposed. In addition to his diocesan synods, he presided in 1873 over the fourth provincial synod of Westminster, which legislated on “acatholic” universities, church music, mixed marriages, and the order of a priest’s household, having previously taken part, as theologian, in the provincial synods of 1853 and 1859, with a hand in the preparation of their decrees. But it was chiefly through his strenuous advocacy of the policy of defining papal infallibility at the Vatican council (1869-1870) that Manning’s name obtained world-wide renown. In this he was instant in season and out of season. He brought to Rome a petition in its favour from his chapter at Westminster, and during the progress of the council he laboured incessantly to overcome the opposition of the “inopportunists.” And he never ceased to regard it as one of the chief privileges of his life that he had been able to take an active part in securing the definition, and in having heard with his own ears that doctrine proclaimed as a part of divine revelation. In 1875 he published a reply to Gladstone’s attack on the Vatican decrees; and on the 15th of March in that year he was created cardinal, with the title of SS. Andrew and Gregory on the Coelian. He was present at the death of Pius IX. (Feb. 7, 1878); and in the subsequent conclave, while some Italian cardinals were prepared to vote for his election to fill the vacant chair, he himself supported Cardinal Pecci, afterwards known as Leo XIII. With him, however, Manning found less sympathy than with his predecessor, though Manning’s advocacy of the claims of labour attracted Leo’s attention, and influenced the encyclical which he issued on the subject. After the Vatican council, and more especially after the death of Pius IX., Manning devoted his attention mainly to social questions, and with these his name was popularly associated during the last fifteen years of his life. From 1872 onwards hewas a strict teetotaller, not touching alcohol even as a medicine, and there was some murmuring among his clergy that his teaching on this subject verged on heresy. But his example and his zeal profoundly influenced for good the Irish poor forming the majority of his flock; and the “League of the Cross” which he founded, and which held annual demonstrations at the Crystal Palace, numbered nearly 30,000 members in London alone in 1874. He sat on two royal commissions, the one on the housing of the working classes (1884), and the other on primary education (1886); and in each case the report showed evident marks of his influence, which his fellow-commissioners recognized as that of a wise and competent social reformer. In the cause of labour he was active for many years, and in 1872 he set an example to the clergy of all the churches by taking a prominent part in a meeting held in Exeter Hall on behalf of the newly established Agricultural Labourers’ Union, Joseph Arch and Charles Bradlaugh being among those who sat with him on the platform. In later years his strenuous advocacy of the claims of the working classes, and his declaration that “every man has a right to work or to bread” led to his being denounced as a Socialist. That he was such he denied more than once (Lemire,Le Cardinal Manning et son action sociale, Paris, 1893, p. 210), nor was he ever a Socialist in principle; but he favoured some of the methods of Socialism, because they alone seemed to him practically to meet the case of that pressing poverty which appealed to his heart. He took a leading part in the settlement of the dockers’ strike in the autumn of 1889, and his patient and effectual action on this and on similar occasions secured for him the esteem and affection of great numbers of working men, so that his death on the 14th of January 1892, and his funeral a week later, were the occasion for a remarkable demonstration of popular veneration. The Roman Catholic Cathedral at Westminster is his joint memorial with his predecessor, Cardinal Wiseman.

Whatever may have been the value of Manning’s services to the Roman Catholic Church in England in bringing it, as he did, up to a high level of what in earlier years was commonly denounced as Ultramontanism, it is certain that by his social action, as well as by the earnestness and holiness of his life, he greatly advanced, in the minds of his countrymen generally, their estimate of the character and value of Catholicism. Pre-eminently he was a devout ecclesiastic, a “great priest”; and his sermons, both Anglican and Catholic, are marked by fervour and dignity, by a conviction of his own authoritative mission as preacher, and by an eloquent insistence on considerations such as warm the heart and bend the will rather than on such as force the intellect to assent. But many of his instincts were those of a statesman, a diplomatist, a man of the world, even of a business man; and herein lay, at least in part, the secret of his influence and success. Intellectually he did not stand in the front rank. He was neither a philosopher nor a literary genius. Among his many publications, written, it is only fair to admit, amidst the urgent pressure of practical work, there is barely a page or even a sentence that bears the stamp of immortality. But within a somewhat narrower field he worked with patience, industry, and self-denying zeal; his ambition, which seemed to many personal, was rather the outcome of his devotion to the cause of the Church; and in the later years of his life especially he showed that he loved righteousness and hated iniquity, and that he realized as clearly as any one that the service of God was incomplete without the service of man.

The publication in 1896 of Manning’sLife, by Purcell, was the occasion for some controversy on the ethics of biography. Edward Purcell was an obscure Catholic journalist, to whom Manning, late in life, had entrusted, rather by way of charitable bequest, his private diaries and other confidential papers. It thus came to pass that in Purcell’s voluminous biography much that was obviously never intended for the public eye was, perhaps inadvertently, printed, together with a good deal of ungenerous comment. The facts disclosed which mainly attracted attention were: (1) that Manning, while yet formally an Anglican, and while publicly and privately dissuading others from joining the Roman Catholic Church, was yet within a little convinced that it was his own duty and destiny to take that step himself; (2) that he was continually intriguing at the back-stairs of the Vatican for the furtherance of his own views as to what was desirable in matters ecclesiastical; (3) that his relations with Newman were very unfriendly; and (4) that, while for the most part he exhibited towards his own clergy a frigid and masterful demeanour, he held privately very cordial relations with men of diverse religions or of no theological beliefs at all. And certainly Manning does betray in these autobiographical fragments an unheroic sensitiveness to the verdict of posterity on his career. But independent critics (among whom may specially be named François de Pressensé) held that Manning came well through the ordeal, and that Purcell’sLifehad great value as an unintentionally frank revelation of character.

(A. W. Hu.)

1Purcell’s assertion that the year of his birth was 1807 rests on no trustworthy evidence.

MANNY, SIR WALTER DE MANNY,Baron de(d. 1372), soldier of fortune and founder of the Charterhouse, younger son of Jean de Mauny, known as Le Borgne de Mauny, by his wife Jeanne de Jenlain, was a native of Hainaut, from whose counts he claimed descent. Manny—the name is thus spelt by most English writers—was a patron and friend of Froissart, in whose chronicles his exploits have a conspicuous and probably an exaggerated place. He appears to have first come to England as an esquire of Queen Philippa in 1327, and he took a distinguished part in the Scottish wars of Edward III. In 1337 he was placed in command of an English fleet, and in the following year accompanied Edward to the continent, where in the campaigns of the next few years he proved himself one of the boldest and ablest of the English king’s military commanders. He was summoned to parliament as a baron by writ from the 12th of November 1347 to the 8th of January 1371. In 1359 he was made a knight of the Garter; and at various times he received extensive grants of land both in England and in France. He was frequently employed by King Edward in the conduct of diplomatic negotiations as well as in military commands. He was one of those charged with the safe custody of the French king John when a prisoner at Calais in 1360; in 1369 he was second in command under John of Gaunt in his invasion of France.

But Manny is chiefly remembered for his share in the foundation of the Charterhouse in London. In 1349 he bought some acres of land near Smithfield, which were consecrated as a burying-place where large numbers of the victims of the Black Death were interred; and here he built a chapel, from which the place obtained the name of “Newchurchhaw.” The chapel and ground were bought from Manny by the bishop of London, Michael de Northburgh, who died in 1361 and by his will bequeathed a large sum of money to found there a Carthusian convent. It is not clear whether this direction was ever carried out; for in 1371 Manny obtained letters patent from King Edward III. permitting him to found, apparently on the same site, a Carthusian monastery called “La Salutation Mère Dieu,” where the monks were to pray for the soul of Northburgh as well as for the soul of Manny himself. The bishop’s bequest may have contributed to the building and endowment of the house; or possibly, as seems to be implied by a bull granted by Urban VI. in 1378, there were originally two kindred establishments owing their foundation to Northburgh and Manny respectively. At all events Manny, who died early in 1372, left instructions that he was to be buried in the church of the Carthusian monastery founded by himself. About 1335 he married Margaret, daughter and heiress of Thomas Plantagenet, earl of Norfolk, son of King Edward I., whose first husband had been John, Lord Segrave. This lady, who outlived Manny by many years, was countess of Norfolk in her own right, and she was created duchess of Norfolk in 1397. Manny left no surviving son. His daughter Anne, Baroness de Manny in her own right, married John Hastings, 2nd earl of Pembroke; and on the death of her only son unmarried in 1389, the barony of Manny became extinct.

SeeŒuvres de Froissart, I. Chroniques, edited by Baron Kervyn de Lettenhove (Brussels, 1867-1877), and the Globe edition ofFroissart’s Chronicles(Eng. trans., London, 1895); G. F. Beltz,Memorials of the Most Noble Order of the Garter(London, 1841);Chronicon Angliae 1323-1388, edited by E. Maunde Thompson (Rolls series 64, London, 1874); Philip Bearcroft,An Historical Account of Thomas Sutton and of his Foundation in Charterhouse(London, 1737).

MANNYNG, ROBERT(Robert of Brunne) (c.1264-1340?), English poet, was a native of Brunne, now Bourne, inLincolnshire. About 6 m. from Bourne was the Gilbertine monastery of Sempringham, founded by Sir Gilbert de Sempringham in 1139. The foundation provided for seven to thirteen canons, with a number of lay brothers and a community of nuns. No books were allowed to the lay brothers and nothing could be written in the monastery without the prior’s consent. Mannyng entered this house in 1288, when, according to the rules, he must have been at least 24 years of age, if, as is supposed, he was a lay brother. He says he was at Cambridge with Robert de Bruce and his two brothers, Thomas and Alexander, but this does not necessarily imply that he was a fellow-student. There was a Gilbertine monastery at Cambridge, and Mannyng may have been there on business connected with his order. When he wroteHandlyng Synnehe had been (11. 63-76) fifteen years in the priory, beginning to write in “englysch rime in 1303.” Thirty-five years later he began hisStory of Inglande, and had removed (11. 139, &c.) to the monastery of Sixille (now Sixhills), near Market Rasen, in north Lincolnshire.

Handlyng Synne, a poem of nearly 13,000 lines, is a free translation, with many additions and amplifications, from William of Waddington’sManuel des Pechiez. It is a series of metrical homilies on the Ten Commandments, the Seven Deadly Sins and the Seven Sacraments, illustrated by a number of amusing stories from various sources. TheCursor Mundihad turned religious history into something not very different from a romance of chivalry, and in the stories ofHandlyng Synnethe influence of thefabliauxis not far to seek. Mannyng wrote in the English tongue not for learned but for “lewd” men, “that talys and ryme wyl blethly here,” to occupy the leisure hours during which they might otherwise fall into “vylanye, dedly synne or other folye.” Each of his twenty-four topics has its complement of stories. He tells of the English observance of Saturday afternoon as holy to the Virgin, and has much to say of popular amusements, which become sins when they keep people away from church. Tournaments in particular are fertile occasions of all the deadly sins; and mystery plays, except those of the birth and resurrection of Christ performed in the churches, also lead men into transgression. He inveighs against the oppression of the poor by the rich, reproves those who, weary of matins or mass, spend their time in church “jangling,” telling tales, and wondering where they will get the best ale, and revives the legend of the dancers at the church door during mass who were cursed by the priest and went on dancing for a twelvemonth without cessation. He loved music himself, and justified this profane pleasure by the example of Bishop Grosseteste, who lodged his harper in the chamber next his own; but he holds up as a warning to gleemen the fate of the minstrel who sang loud while the bishop said grace, and was miserably killed by a falling stone in consequence. The old monk’s keen observation makes the book a far more valuable contribution to history than his professed chronicle. It is a storehouse of quaint stories and out-of-the-way information on manners and customs.

His chronicle,The Story of Inglande, was also written for the solace and amusement of the unlearned when they sit together in fellowship (11. 6-10). The earlier half is written in octosyllabic verse, and begins with the story of the Deluge. The genealogy of Locrine, king of Britain, is traced back to Noah, through Aeneas, and the chronicler relates the incidents of the Trojan war as told by Dares the Phrygian. From this point he follows closely theBrutof Wace. He loved stories for their own sake, and found fault with Wace for questioning the miraculous elements in the legend of Arthur. In the second half of his chronicle, which is less simple in style, he translates from the French of Pierre de Langtoft. He writes in rhyming alexandrines, and in the latter part of the work uses middle rhymes. Mannyng’sChroniclemarks a change in national sentiment. Though he regards the Norman domination as a “bondage,” he is loud in his praises of Edward I., “Edward of Inglond.”

The linguistic importance of Mannyng’s work is very great. He used very few of those Teutonic words which, though still in use, were eventually to drop out of the language, and he introduced a great number of French words destined to be permanently adopted in English. Moreover, he employed comparatively few obsolete inflexions, and his work no doubt furthered the adoption of the Midland dialect as the acknowledged literary instrument. T. L. Kington-Oliphant (Old and Middle English, 1878) regards his work as the definite starting point of the New English which with slight changes was to form the language of the Book of Common Prayer.

A third work, usually ascribed to Mannyng, chiefly on the ground of its existing side by side with theHandlyng Synnein the Harleian and Bodleian MSS., is theMedytacyuns of the Soper of oure lorde Jhesu, And also of hys passyun And eke of the peynes of hys swete modyr, Mayden marye, a free translation of St Bonaventura’sDe coena et passione Domini....

Robert of Brunne’sChronicleexists in two MSS.: Petyt MS. 511, written in the Northern dialect, in the Inner Temple library; and Lambeth MS. 131 in a Midland dialect. The first part was editedThe Story of England ...(1887) for the Rolls Series, with an introductory essay by F. J. Furnivall; the second part was published by Thomas Hearne asPeter Langtoft’s Chronicle ...(1725). Peter Langtoft’s French version was edited by Thomas Wright for the “Rolls Series” in 1866. OfHandlyng Synnethere are complete MSS. in the Bodleian library (MS. 415) and in the British Museum (Harleian MS. 1701), and a fragment in the library of Dulwich College (MS. 24). It was edited, with Waddington’s text in parallel columns, by F. J. Furnivall for the Roxburghe Club (1862), and for the Early English Text Society (1901-1903). TheMeditacyunwas edited from the Bodleian and Harleian MSS. by J. Meadow Cooper for the same society (1875). See also Gerhard Hellmers,Ueber die Sprache Robert Mannyngs of Brunne und über die Autorschaft der ihm zugeschriebenen Meditations ...(Göttingen, 1885), which contains an analysis of the dialectic peculiarities of Mannyng’s work; O. Boerner, “Die Sprache Robert Mannyngs” ... inStudien zur engl. Philologie(vol. xii., Halle, 1904) and Oskar Preussner,Robert Mannyng of Brunne’s Übersetzung von Pierre de Langtofts Chronicle(Breslau, 1891). All accounts of his life are based on his own work. For the Sempringham priory see Dugdale,Monasticonvi. 947 seq., and Miss Rose Graham’sS. Gilbert of Sempringham and the Gilbertines(1901).

MANŒUVRES, MILITARY.Manœuvres may be defined as the higher training for war of troops of all arms in large bodies, and have been carried out in most countries ever since the first formation of standing armies. In England no manœuvres or camps of exercise appear to have been held till the beginning of the 19th century, when Sir John Moore trained the famous Light Brigade at Shorncliffe camp. In France, however, under Louis XIV., large camps of instruction were frequently held, the earliest recorded being that of 18,000 troops at Compiègne in 1666; and these were continued at intervals under his successor. At these French camps much time was devoted to ceremonial, and the manœuvres performed were of an elementary description. Still their effect upon the training of the army for war was far-reaching, and bore fruit in the numerous wars in the first half of the 18th century. Moreover, experiments were made with proposed tactical systems and technical improvements, as in the case of the contest betweenl’ordre minceandl’ordre profonde(seeInfantry) between 1785 and 1790. Other countries followed suit, but it was reserved for Frederick the Great to inaugurate a system of real manœuvres and to develop on the training-ground the system of tactics which bore such good fruit in his various campaigns. The numbers of troops assembled were large; for example, at Spandau in 1753, when 36,000 men carried out manœuvres for twelve days. The king laid the greatest stress on these exercises, and took immense pains to turn to account the experience gained in his campaigns. Great secrecy was observed, and before the Seven Years’ War no stranger was allowed to be present. The result of all this careful training was shown in the Seven Years’ War, and after it the Prussian manœuvres gained a reputation which they have maintained to this day. But with the passing away of the great king they became more and more pedantic, and the fatal results were shown in 1806. After the Napoleonic wars yearly manœuvres became the custom in every large Continental army. Great Britain alone thought she could dispense with them, perhaps because of the constant practical training her troops and officers received in the various Indian and colonial wars;and it was not till 1853 that, by the advice of the Prince Consort, a body of troops were gathered together for a camp of exercise on Chobham Common, and that eventually a standing camp of exercise was evolved out of the temporary camp formed during the Crimean War at Aldershot.

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