[1] See _Bombay Lit. Tr._, vol. i. art. 16, for details as to the
_gazangubin_. 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 in _Iolanthe_ at 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 Windsor
_in 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, 1st BARON MANNERS (1756-1842), was lord chancellor of
Ireland. For his son Charles see CANTERBURY, 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 the kind 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); the _Forschungen
zur Geschichte Mannheims und der Pfalz_, published by the _Mannheimer
Altertumsverein_ (Leipzig, 1898); and the annual _Chronik 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,[1] being
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 on _The 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 autumn and 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 infallible _Ecclesia 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" (see WISEMAN),
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 own _coup
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 the _pallium_ in 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 he was 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's _Life_, 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's _Life_ had great value as an
unintentionally frank revelation of character. (A. W. Hu.)