Manes had been instructed during his youth. He combined these two systems, and applied and accomodated to Jesus Christ the characters and actions which the Persians attributed to the god Mithras. He established two principles, a good and an evil one: the first a most pure and subtile matter, which he called light, did nothing but good; and the second a gross and corrupt substance, which he called darkness, nothing but evil. This philosophy is very ancient; and Plutarch treats of it at large in his Isis and Osiris. Our souls, according to Manes, were made by the good principle, and our bodies by the evil one; these two principles being, according to him, co-eternal and independent of each other. Each of these is subject to the dominion of a superintendent being, whose existence is from all eternity. The being who presides over the light is called God; he that rules the land of darkness bears the title of hyle or dæmon. The ruler of the light is supremely happy, and in consequence thereof benevolent and good: the prince of darkness is unhappy in himself, and desirous of rendering others partakers of his misery, and is evil and malignant. These two beings have produced an immense number of creatures, resembling themselves, and distributed them through their respective provinces. After a contest between the ruler of light and the prince of darkness, in which the latter was defeated, this prince of darkness produced the first parents of the human race. The beings engendered from this original stock consist of a body, formed out of the corrupt matter of the kingdom of darkness; and of two souls, one of which is sensitive and lustful, and owes its existence to the evil principle: the other rational and immortal, a particle of that divine light which had been carried away in the contest by the army of darkness, and immersed into the mass of malignant matter. The earth was created by God out of this corrupt mass of matter, in order to be a dwelling for the human race, that their captive souls might by degrees be delivered from their corporeal prisons, and the celestial elements extended from the gross substance in which they were involved. With this view God produced two beings from his own substance, viz. Christ and the Holy Ghost: for the Manicheans held a consubstantial Trinity. Christ, or the glorious intelligence, called by the Persians Mithras, subsisting in and by himself, and residing in the sun, appeared in due time among the Jews, clothed with the shadowy form of a human body, to disengage the rational soul from the corrupt body, and to conquer the violence of malignant matter. The Jews, incited by the prince of darkness, put him to an ignominious death, which he suffered not in reality, but only in appearance, and according to the opinion of men. When the purposes of Christ were accomplished he returned to his throne in the sun, appointing apostles to propagate his religion, and leaving his followers the promise of the Paraclete or Comforter, who is the Persian Manes. Those souls who believe Jesus Christ to be the son of God renounce the worship of the god of the Jews, who is the prince of darkness, and obey the laws delivered by Christ, and illustrated

by Manes the comforter, are gradually purified from the contagion of matter; and their purification being completed, after having passed through two states of trial, by water and fire, first in the moon and then in the sun, their bodies return to the original mass-for the Manicheans derided the resurrection of bodies-and their souls ascend to the regions of light. But the souls of those who have neglected the salutary work of purification pass after death into the bodies of other animals or natures, where they remain till they have accomplished their probation. Some, however, more perverse and obstinate, are consigned to a severer course of trial, being delivered over for a time to the power of malignant aerial spirits, who torment them in various ways. After this a fire shall break forth and consume the frame of the world; and the prince and powers of darkness shall return to their primitive seats of anguish and misery, in which they shall dwell for ever. These mansions shall be surrounded by an invincible guard, to prevent their ever renewing a war in the regions of light. Manes borrowed many of his tenets from the ancient Gnostics; on which account many authors consider the Manicheans as a branch of the Gnostics. In truth, the Manichean doctrine was a system of philosophy rather than of religion. They made use of amulets, in imitation of the Basilidians; and denied that Jesus Christ, who was only God, assumed a true human body, and maintained that it was only imaginary; and therefore denied his incarnation, death, &c. They pretended that the law of Moses did not come from God, or the good principle, but from the evil one; and that for this reason it was abrogated. The rest of their errors may be seen in St. Epiphanius and St. Augustin: the latter, having been of their sect, may be presumed to have been thoroughly acquainted with them. The rule of life and manners, which Manes prescribed to his followers, was most extravagantly rigorous and severe. He, however, divided his disciples into two classes; one of which comprehended the perfect Christians, under the name of the elect; and the other the imperfect and feeble, under the title of auditors or hearers. The elect were obliged to observe a rigorous and entire abstinence from flesh, eggs, milk, fish, wine, all intoxicating drink, wedlock, and all amorous gratifications; and to live in a state of the severest penury, nourishing their emaciated bodies with bread, herbs, pulse, and melons, and depriving themselves of all comforts. The auditors were allowed to possess houses, lands, and wealth, to feed on flesh, to enter into the bonds of conjugal tenderness; but this liberty was granted them with many limitations, and under the strictest conditions of moderation and temperance. The general assembly of the Manicheans was headed by a president, who represented Jesus Christ. There were joined to him twelve rulers or masters, who were designed to represent the twelve apostles, and these were followed by seventy-two bishops, the images of the seventy-two disciples of our Lord. These bishops had presbyters or deacons under them, and all the members of these religious orders were chosen out of the class of the elect.

MANILIUS (Marcus), a Latin poet, whose poem lay buried in the German libraries, and was never heard of till Poggius, about 1580, published it from some old MSS. he found there. There is no account to be found of him but what can be drawn from his poem, which is called Astronomicon; and contains a system of the ancient astronomy and astrology, together with the philosophy of the Stoics. It consists of five books; but there was a sixth, which has not been recovered. The best editions of Manilius are, that of Joseph Scaliger in 1600; and that of Bentley, at London, in 1738.

MANILLA, the chief city of Lacon, one of the Philippines, and of the possessions of Spain in this part of the globe, is situated near the mouth of the river Passig, which issues from the lake of the bay, and which was formerly navigable for the largest ships to Manilla, but at present it is crossed by a sand-bank, with but fifteen feet at high water. The streets of Manilla are wide and straight: the basements of the houses only are of stone, on which is erected a superstructure of wood, put together like the frame of a ship, so as to cede to the shocks of earthquakes, which are almost continual here. The population is chiefly composed of Spanish Creoles, Chinese, and Ma lays, in the proportion of 1200 Spaniards and 35,000 Malays. The Chinese who newly arrive, and intend to remain, are obliged to get them selves baptised, when they are allowed to marry a Malay Christian woman, never bringing their women with them, and to carry on the professions of shopkeepers or mechanics, for they are prohibited from being proprietors or cultivators

of land.

The fortifications of Manilla are irregular, having been built at different periods, without any original plan. The castle is separated from the town by a ditch, and is surrounded by a wall with outworks: the usual garrison is 400 to 500 regular troops, of whom one-third are seldom Europeans. The port of Cavita, two leagues from the town, is sheltered by a point of land on the south-west; and vessels when obliged to quit the road of Manilla, in the south-west monsoon, find perfect security moored close under the walls of Cavita, a town containing about 200 Spaniards and half-caste, and 1000 Chinese. It has two churches, and three immense convents of monks. The royal naval arsenal is situated on the point of the tongue of land that forms the port: it is strongly fortified and protected by the citadel of St. James.

The naval force stationed at Manilla during the late wars never exceeded four sail of the line, five frigates, and some small vessels, with a flotilla of thirty to sixty gun boats. The latter are intended to cruize against the pirates, but they seldom venture out of harbour, and the ships of war are badly equipped and not half manned. The exports from Manilla are cordage, resin,

pitch and tar, tobacco, cloths, rushes, rattans, indigo, rice, and cotton. The sugar-cane thrives well, but is little cultivated. Tobacco is manufactured into cigars, principally for the use of the ladies of the place. Cocoa too is much cultivated and consumed. To Bengal Manilla exports copper, indigo, and cochineal, with a large por tion of treasure. In 1645 great part of this city was destroyed by an earthquake, and 3000 people perished. In 1762 it was taken by the English; when, to save it from destruction, it was agreed to pay £1,000,000 sterling for its ransɔm. Long 120° 54′ E., lat. 14° 38′ N.

MANILLE, in commerce, a large brass ring in the form of a bracelet, either plain or engraven, flat or round. The natives of the Gold Coast wear them as ornaments on the small of the leg, and on the thick part of the arm above the elbow. The chiefs wear manilles of gold and silver; which are made in the country by the natives.

MANIPULE, MANIPULUS, among the Romans, was a small body of infantry, which in the time of Romulus consisted of 100 men; and in the time of the consuls, and first Cæsars, of 200. The word properly signifies a handful; and, according to some, was first given to the handful of hay which they bore at the end of a pole, as an ensign, before the custom was introduced of bearing an eagle for their ensign; and hence also the phrase,' a handful of men.' But Vegetius, Modestus, and Varro, gave other etymologies of the word: the last derives it from manus, a small body of men following the same standard. According to the former, this corps was called manipulus, because they fought hand in hand or all together. Each manipule had two centurions or captains, called manipularii, to command it; one whereof was lieutenant to the other. cohort was divided into three manipules, and each manipule into two centuries. Aulus Gellius quotes Cincius, an old author, who lived in the time of Hannibal (whose prisoner he was), and who, writing on the art of war, observes, that then each legion consisted of sixty centuries, of thirty manipules, and of ten cohorts. Varro and Vegetius mention it as the least division in the army, only consisting of the tenth part of a century; and Spartian adds, that it contained only ten men. This shows that it was not always the

same.

Each

MANIPULUS, in ecclesiastical affairs, an ornament worn by the priests, deacons, and subdeacons in the Romish church. It consists of a little fillet in form of a stole, three or four inches broad, and made of the same stuff as the chasuble; representing a handkerchief, which the priests in the primitive church wore on the arm, to wipe off their tears for the sins of the people. There still remains a mark of this usage in a prayer rehearsed by those who wear it; Mereor, Domine, portare manipulum fletus et doloris. The Greeks and Maronites wear two manipules, one on each arm.

MANIPULUS, among physicians, is used to signify a handful of herbs or leaves, or so much as a man can grasp in his hand at once; and is often denoted by the abbreviature M, or m.

MANIS, the scaly lizard, in zoology, a genus

of quadrupeds belonging to the order of bruta, the characters of which are these: they have no fore teeth; the tongue is long and cylindrical; the snout is long and narrow; and the body is covered with hard scales. There are according to Dr. Gmelin two species.

1. M. pentadactyla, the five-toed or shorttailed manis, with five toes on each foot. The head is smaller than the neck; the eyes are very small; the length of the body, including the tail, is from six to eight feet. The whole body is covered with hard scales, excepting the under part of the head and neck, the breast, the belly, and the internal side of each leg. Betwixt the scales of this animal there are some hairs like the bristles of a hog, brownish at the points. The scales are of a reddish color, very hard, convex above, and concave below. All the parts which want scales are naked. The scales are unconnected; and the animal can raise or lower them at pleasure, like the quills of the porcupine. When irritated he erects his scales, and rolls himself up like a hedgehog. In this situation, neither the lion, tiger, nor any other animal, can hurt him. It is said to destroy the elephant by twisting itself round his trunk, and compressing that tender organ with its hard scales. It feeds on lizards and insects; turns up the ground with its nose; walks with its claws bent under its feet; grows very fat; and is esteemed delicate eating; and makes a noise like a kind of snorting. It is a mild inoffensive creature, is slow of motion, and has no other method of escaping the pursuit of man, but by concealing itself in crannies of rocks, and in holes which they dig in the ground, and where they bring forth their young. It is a native of the East Indies, and is very rare. It lives in woods and marshy places; feeds on ants, which it takes by laying its long tongue across their paths, which is covered with a viscous saliva, so that the insects which attempt to pass over it cannot extricate themselves.

2. M. tetradactyla, the four-toed or long tailed manis, with four toes on each foot. This species is very similar to the former; only the tail is much longer in proportion; and such parts as want scales, instead of being naked, are covered with a soft hair. It inhabits Guinea, and is also found in the East Indies.

MANLEY (Mrs.), the celebrated author of the Atalantis, was the daughter of Sir Roger Manley, the reputed author of the first volume of the Turkish Spy, and born in Guernsey. She lost her parents very early; and having been deluded into a false marriage by her guardian, who was her cousin, and afterwards deserted her, she was patronised by the duchess of Cleveland (mistress of Charles II). But the duchess, being a woman of a very fickle temper, grew tired of Mrs. Manley in six months; and discharged her upon a suspicion that she intrigued with her son. After this she wrote her first tragedy, called Royal Mischief, which was acted with great applause in 1696; and, her apartment being frequented by men of wit and gaiety, she soon engaged in various amours. She now became as licentious in her writings as in her morals; and a prosecution was commenced against her for her first mentioned work, but, those in power being ashamed

to bring her to trial, she was discharged; and, a total change of ministry ensuing, Mrs. Manley lived in high reputation and gaiety, amusing berself with the conversation of wits, and writing plays, poems, and letters. After this she wrote Lucius king of Britain, a tragedy; letters and cther works. She died in 1724.

MANLIUS, CAPITOLINUS (Titus), a renowned Roman consul and general, who saved the capitol when it was attacked by the Gauls in the night; being alarmed by the cries of geese, which were ever after held sacred. But, being afterwards accused of aspiring at the sovereignty, he was thrown from the Tarpeian rock. See ROME.

MANLIUS TORQUATUS (Titus), a celebrated consul and Roman general, had great wit, but a difficulty in expressing himself, which induced Manlius Imperiosus, his father, to keep him almost by force in the country. Pompey, tribune of the people, enraged at this instance of severity, formed a design of accusing Manlius the father before the judges; but young Manlius, being informed of it, went to that tribune, and, with a poniard in his hand, made him swear that be would not proceed in that accusation against him to whom he owed his life. At length Manlius was made military tribune, and killed a soldier of the Gauls in single combat, from whose neck he took a gold chain, whence he was surnamed Torquatus. He was consul in the war against the Latins; when he ordered his own son to be beheaded, for fighting contrary to his orders, though he had gained the victory. He conquered the enemies of the republic, and was several times made consul; but at last refused the consulship, saying, 'That it was no more possible for him to bear with the vices of the people, than it was for the people to bear with his severity.'

MAN'NA, n. s. Arab. mann; Heb. ¡¤; Gr. pavva, first used in the Septuagint. Josephus says, Antiq. lib. iii., The Hebrews call this food manna (μavva), for the particle man in our language is the asking of a question, 'What is this?' An extraordinary kind of food with which the Israelites were supplied in the wilderness. See Exod. xvi. A gum. See below It would be well inquired, whether manna doth fal Bacon. The outward manna fell not at all on the Sabbath. Bp. Hall.

but upon certain herbs, or leaves only.

The same hand that rained manna upon their tents, could have rained it into their mouths and laps. God loves we should take pains for our spiritual food. Id.

The manna in heaven will suit every man's palate. Locke.

Manna is properly a gum, and is honey-like juice concreted into a solid form, seldom so dry but it adheres to the fingers: its colour is whitish, or brownish, renders it agreeable; manna is the product of two and it has sweetness, and with it a sharpness that different trees, both varieties of the ash: when the heats are free from rain, these trees exsudate a white juice. It is but lately that the world were convinced of the mistake of manna being an aerial produce, by covering a tree with sheets in the manna season, and the finding as much manna on it as on those which were open to the air.

Hill.

MANNA, in sacred history, a miraculous kind of food which fell from heaven for the support of the Israelites in their passage through the wilderness, being in the form of coriander seeds, its color like that of bdellium, and its taste like honey. Asaph styles it the bread of heaven, and the food of angels, Psal. lxxviii. 25. The author of the Book of Wisdom says, xvi. 20, 21, that manna so accommodated itself to every one's taste, that every one found it pleasing to him; and that it included every thing that was agree able to the palate and fit for good nourishment; which expressions some have taken in the literal sense, though others understand them figuratively. Critics are divided about the original of the word manna. Some think that man is put instead of the Hebrew word mah, which signifies, What is this?' and that the Hebrews, then first seeing that new food which God had sent them, cried to one another 17, man-hu, instead of mah-hu, What is this? Mr. Saumaise, Burckhardt, and others, maintain, that the Hebrews very well knew what manna was; and that, seeing it in great abundance about their camp, they said one to another, Man-hu, This is manna. They imagine that the manna which God sent the Israelites was nothing else but that fat and thick dew which still falls in Arabia, which presently condensed, and served for food to the people; that this is the same thing as the wild honey, mentioned Matth. iii. 4, wherewith John the Baptist was fed; and that the miracle did not consist in the production of any new substance, but in the exact and uniform manner in which the manna was dispensed for the maintenance of such a great multitude. But the Hebrews and Orientals believe, that the fall of the manna was wholly miraculous. The Arabians call it the sugar-plums of the Almighty; and the Jews pronounce a curse against all who deny the interposition of a miraculous power. Our translation, and some others, make a contradiction in relating this miracle, by rendering it thus: And when the children of Israel saw it, they said one to another, It is manna; for they wist not what it was: Exodus xvi. 15. Whereas the Septuagint, and several authors ancient and modern, have translated the text according to the original: The Israelites seeing this, said one to another, What is this? for they knew not what it was.' The word by which they asked, what is this? was in Hebrew man, which signifies likewise meat ready provided; and therefore it was always afterwards called man or manna. It was truly miraculous; because 1. It fell but six days in the week. It fell in such a prodigious quantity, as sustained nearly 3,000,000 souls. 3. There fell a double quantity every Friday, to serve them the next day, being Sabbath. 4. What was gathered on the first five days, stunk and bred worms if kept above one day; but that which was gathered on Friday kept sweet for two days. And, lastly, It continued falling while the Israelites abode in the wilderness, but ceased as soon as they came out of it, and had corn to eat in the land of Ca

naan.

2.

MANNA, in the materia medica, the juice of several different trees of the ash kind, either naturally concreted on the plants, or exsiccated VOL. XIII.

and purified by art. There are several sorts of manna in the shops. The larger pieces, called flake manna, are usually preferred; though the smaller grains are equally good, provided they are white, or of a pale yellow color; very light, of a sweet, not unpleasant taste, and free from any visible impurities. Some injudiciously prefer the fat honey-like manna, but this has either been exposed to a moist air, or damaged by water. This kind of manna is said to be sometimes counterfeited by a composition of sugar and honey mixed with a little scammony; there is also a factitious manna, which is white and dry, said to be composed of sugar, manna, and some purgative ingredient, boiled to a proper consistence. This may be distinguished by its weight, solidity, untransparent whiteness, and by its taste, which is different from that of manna. Mauna is a mild agreeable laxative; and may be given with safety to children and pregnant women: though, in some constitutions, it produces flatulencies and distensions of the viscera; but these inconveniences may be prevented by the addition of any warm aromatic. It operates so weakly, that it does not produce the full effect of a cathartic, unless taken in large doses; and hence it is rarely given by itself. It may be commodiously dissolved in the purging mineral waters, or joined to the cathartic salts, senna, rhubarb, or the like. Geoffroy recommends acuating it with a few grains of emetic tartar; by this management, he says, bilious serum will be plentifully evacuated, without any nausea, gripes, or other inconvenience. Vallisnieri says, that the efficacy of this drug is greatly promoted by cassia. See CASSIA.

MANNA TREE, a species of the ash, and a native of Calabria. See FRAXINUS. The shoots of this tree are much shorter, and the joints closer together, than those of the common ash; the small leaves are shorter, deeper sawed on their edges, and of a lighter green. The flowers come out from the side of the branches, which are of a purple color, and appear in the spring before the leaves come out. The tree is of humble growth, seldom rising more than fifteen or sixteen feet high in this country. A great quantity of fine manna is gathered at Carini in Sicily, oozing from a kind of ash tree with a bark similar to that of the ebony, and a leaf somewhat like the acacia. M. Denon says, it is produced from young trees about seven or eight years old, when only about eight feet high. Incisions are then made horizontally in the bark, and from these the manna flows. These are made from the earth to the top of the tree, and are repeated every two days from the end of July till the circulation is stopped in the course of the year, or till the manna becomes worse in quality. It exudes first as a white frothy liquor extremely light, pleasant to the taste, and of an agreeable flavor, which is coagulated by the heat of the sun, and assumes an appearance somewhat resembling stalactites. This is the best kind, and by the people of that country is called lachrymatory or cane manna. The inferior kind appears first in the form of a glutinous and higher colored liquor, which is received on the leaves of the Indian fig, placed for that purpose at the foot of

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