legend, were bathing one day in a lake under the Chang-pai-Shan mountains when a passing magpie dropped a ripe red fruit into the lap of one of them. The maiden ate the fruit, and in due course a child was born to her, whom she named Aisin Gioro, or the Golden. When quite a lad Aisin Gioro was elected chief over three contending clans, and established his capital at Otoli near the Chang-pai-Shan mountains. His reign, however, was brief, for his subjects rose and murdered him, with all his sons except the youngest, Fancha, who, like the infant Haitu in Mongolian history, was miraculously saved. Nothing is recorded of the facts of Aisin Gioro’s reign except that he named the people over whom he reigned Manchu, or “Pure.” His descendants, through the rescued Fancha, fell into complete obscurity until about the middle of the 16th century, when one of them, Nurhachu by name, a chieftain of a small tribe, rose to power. Nurhachu played with skill and daring the rôle which had been played by Jenghiz Khan more than three centuries before in Mongolia. With even greater success than his Mongolian counterpart, Nurhachu drew tribe after tribe under his sway, and after numerous wars with Korea and Mongolia he established his rule over the whole of Manchuria. Being thus the sovereign of an empire, he, again like Jenghiz Khan, adopted for himself the title of Ying-ming, “Brave and Illustrious,” and took for his reign the title of T‛ien-ming. Thirteen years later, in 1617, after numerous border fights with the Chinese, Nurhachu drew up a list of “seven hates,” or indictments, against his southern neighbours, and, not getting the satisfaction he demanded, declared war against them. The progress of this war, the peace hastily patched up, the equally hasty alliance and its consequences, being matters of Chinese history, are treated in the article China.
Manchuria was claimed by Russia as her particular sphere of interest towards the close of the 19th century, and in the course of the disturbances of 1900 Russian troops occupied various parts of the country. Eventually a Manchurian convention was arranged between China and Russia, by which Russia was to evacuate the province; but no actual ratification of this convention was made by Russia. The Anglo-German agreement of October 1900, to which Japan also became a party, and by which it was agreed to “maintain undiminished the territorial condition of the Chinese empire,” was considered by Great Britain and Japan not to exclude Manchuria; but Germany, on the other hand, declared that Manchuria was of no interest to her. The Anglo-Japanese treaty of 1902, however, was ostensibly directed towards the preservation of Manchuria in Chinese hands. British capital has been invested in the extension of the Chinese Northern railway to Niu-chwang, and the fact was officially recognized by an agreement between Great Britain and Russia in 1899. One result of the Russo-Japanese War was the evacuation of Manchuria by the Russians, which, after the conclusion of peace in 1905, was handed over by Japan to China.
See H. E. M. James, The Long White Mountain (London, 1888); D. Christie, Ten Years in Manchuria (Paisley, 1895); F. E. Younghusband, The Heart of a Continent: a Narrative of Travels in Manchuria (London, 1896); P. H. Kent, Railway Enterprise in China (London, 1907). (R. K. D.)
MANCINI, PASQUALE STANISLAO (1817–1888), Italian jurist and statesman, was born at Castel Baronia, in the province of Avellino, on the 17th of March 1817. At Naples, where he studied law and displayed great literary activity, he rapidly acquired a prominent position, and in 1848 was instrumental in persuading Ferdinand II. to participate in the war against Austria. Twice he declined the offer of a portfolio in the Neapolitan cabinet, and upon the triumph of the reactionary party undertook the defence of the Liberal political prisoners. Threatened with imprisonment in his turn, he fled to Piedmont, where he obtained a university professorship and became preceptor of the crown prince Humbert. In 1860 he prepared the legislative unification of Italy, opposed the idea of an alliance between Piedmont and Naples, and, after the fall of the Bourbons, was sent to Naples as administrator of justice, in which capacity he suppressed the religious orders, revoked the Concordat, proclaimed the right of the state to Church property, and unified civil and commercial jurisprudence. In 1862 he became minister of public instruction in the Rattazzi cabinet, and induced the Chamber to abolish capital punishment. Thereafter, for fourteen years, he devoted himself chiefly to questions of international law and arbitration, but in 1876, upon the advent of the Left to power, became minister of justice in the Depretis cabinet. His Liberalism found expression in the extension of press freedom, the repeal of imprisonment for debt, and the abolition of ecclesiastical tithes. During the Conclave of 1878 he succeeded, by negotiations with Cardinal Pecci (afterwards Leo XIII.), in
inducing the Sacred College to remain in Rome, and, after the
election of the new pope, arranged for his temporary absence
from the Vatican for the purpose of settling private business.
Resigning office in March 1878, he resumed the practice of law,
and secured the annulment of Garibaldi’s marriage. The fall of Cairoli led to Mancini’s appointment (1881) to the ministry of foreign affairs in the Depretis administration. The growing desire in Italy for alliance with Austria and Germany did not at first secure his approval; nevertheless he accompanied King
Humbert to Vienna and conducted the negotiations which led to the informal acceptance of the Triple Alliance. His desire to retain French confidence was the chief motive of his refusal in July 1882 to share in the British expedition to Egypt, but,
finding his efforts fruitless when the existence of the Triple
Alliance came to be known, he veered to the English interest and
obtained assent in London to the Italian expedition to Massawa.
An indiscreet announcement of the limitations of the Triple
Alliance contributed to his fall in June 1885, when he was
succeeded by Count di Robilant. He died in Rome on the 26th of December 1888.
MANCIPLE, the official title of the caterer at a college, an inn of court, or other institution. Sometimes also the chief cook. The medieval Latin manceps, formed from mancipium, acquisition by purchase (see Roman Law), meant a purchaser of stores, and mancipium became used of his office. It is from the latter word that the O. Fr. manciple is taken.
MANCUNIUM, the name often (though perhaps incorrectly) given as the Romano-British name of Manchester. Here, close to the Medlock, in the district still called Castlefield near Knott
Mill, stood in Roman days a fort garrisoned by a cohort of Roman
auxiliary soldiers. The site is now obscured by houses, railways
and the Rochdale canal, but vestiges of Roman ramparts can
still be seen, and other remains were found in 1907 and previous
years. Traces of Romano-British inhabitation have been noted
elsewhere in Manchester, especially near the cathedral. But
there was no town here; we can trace nothing more than a fort
guarding the roads running north through Lancashire and east into Yorkshire, and the dwellings of women-folk and traders which would naturally spring up outside such a fort. The ancient name is unknown. Our Roman authorities give both Mancunium and Mamucium, but it is not clear that either form is correct.
See W. T. Watkin’s Roman Lancashire; C. Roeder’s Roman Manchester, and the account edited by F. Bruton of the excavations in 1907. (F. J. H.)
MANDAEANS, also known as Sabians, Nasoraeans, or St John’s Christians,[1] an Oriental sect of great antiquity, interesting to the theologian as almost the only surviving example of a
- ↑ The first of these names (not Mendaeans or Mandaites) is that given by themselves, and means γνωστικοί, followers of Gnosis (מאנדאייא, from מאנדא, Hebr. מדע). The Gnosis of which they profess themselves adherents is a personification, the æon and mediator “knowledge of life” (see below). The title Nasoraeans (Nāṣōrāyē), according to Petermann, they give only to those among themselves who are most distinguished for knowledge and character. Like the Arabic Naṣāra, it is originally identical with the name of the half heathen half Jewish-Christian Ναζωραῖοι, and indicates an early connexion with that sect. The inappropriate designation of St John’s Christians arises from the early and imperfect acquaintance of Christian missionaries, who had regard merely to the reverence in which the name of the Baptist is held among them, and their frequent baptisms. In their dealings with members of other communions the designation they take is Sabians, in Arabic Ṣābi’ūna, from צבא = צבע, to baptize, thus claiming the toleration extended by the Koran (Sur. 5, 73; 22, 17; 2, 59) to those of that name.
