Page:The New International Encyclopædia 1st ed. v. 12.djvu/879

MANCINI. 785 MAND-ffiANS. family, and for a time the soul of all court- ly festivities. She married in 1GG2 Godefroy Maurice de la Tour, Duke of Bouillon, became the patroness of La Fontaine, and made her home a meeting place for celebrities like Corneille and iloligre. Implicated with her sister Olympe in the La Voisin att'air, she lived away from Paris for a long time, but. returning in 1703, succeeded in regaining her old pojjularity. She died at ■Cliehy. Consult : Renee, Les niece» de Mazarin (Paris, 1856) ; Chatelauze, Louis XIV. et Marie Mancini (Paris, 1880). MANCINI, Pasquale Stanislao (1817-88). An Italian statesman and jurist, born at Castel Baronia, near Ariano, in Campania. He studied law at Naples, became professor of law at the Tiniversity there when quite young, and in 184a was deputy to the Xeapolitan Parliament. On account of his liberal opinions, he had to flee Kaples, went to Turin in 1849, and was made professor of public law at the university. When the Italian Kingdom became a fact, JIancini was made Minister in Rattazzi's Cabinet. After 1872 he was professor of criminal law at Rome. From 1876 to 1878 he was Minister of Justice and Edu- cation, and in this office pi'ocured the abolition of ■capital punishment, and showed himself an op- 7)onent of the Clerical Party. From 1881 to 1885 he was Minister of Foreign Affairs. iMan- eini was a brilliant orator, and a zealous advo- cate of Italian unity. MANCIPLE'S TALE, The. One of Chau- -cer's Canterbury Tales. It is the story of the white crow turned black by Apollo for telling of "the falseness of his wife, Coronis. It is found in OWd's Metamorphoses. MANCO CAPAC, miin'ko ka-pilk'. The founder of the Inca dynasty in Peru, and accord- ing to tradition the survivor of four brothers, children of the sun, wlio came forth from the apertures of the dawn, i.e. from the eastern Cor- dilleras of the Andes. He established himself at Cuzeo with his sister-wife, ilama OcUa Huaco. He was supposed to have shown the people im- provements in agriculture and architecture, and to have taught them the sciences and arts, by which means he acquired the leadership which was transmitted to his descendants. MANCO IN'CA ( ?-1544). The last Peruvian ruler to oppose successfully the Spanish invasion of his country. He was the son of Huayna Capac (q.v. ) and succeeded to the native headship after the murders of his brothers, Huascar and Ata- hualpa (15.33), and tried to make friendly terms with the Spaniards, placing himself in their power. Pizarro treated him courteously and supervised his installation in accordance with the native rites. Manco, with a body of natives and Spanish auxiliaries, defeated the remnants of Atahualpa's armies, who were still maintain- ing the fight for independence against the Span- iards. Further acquaintaince with his new friends changed his ideas, however, and in April, 1536, Manco left Cuzco and called upon his people to rally and drive out the Spaniards. A fierce at- tack was made on Cvizco. during which most of the city was burnt, but the followers of Pizarro successfully defended their position. After a siege of five months, the Inca was compelled to retire, in order that his people might go home to sow their fields. He established himself at the stronghold of Ollantay-Tambo, in the Yucay Val- ley. There Pizarro tried to capture him, but the attack was repulsed, and the natives fol- lowed the Spaniards back to Cuzco, which was again besieged. The arrival of Spanish reenforce- ments from Mexico and Panama and the return of Almagro from Chile compelled the Inca to withdraw to the wild mountainous country be- tween the rivers Apurimac and Vilcamayu, where he maintained his independence with a small body of his relatives and followers. Several rene- gade Spaniards, driven from Peru, sought refuge with him, and one of these killed the Inca during a sudden brawl, in 1544. MANB.a;'ANS (from Mandaic manda, loiowl- edge), also called Xasokeaxs, and. less cor- rectly, Saixt Joiix's Chkistiaxs. a religious sect which has flourished in Babylonia very pos- sibly since the beginning of the Christian Era. At the present time the adherents of this faith live in the marshy lands near Basra, and in Khuzistan. The number of Mand;eans was esti- mated bv Petermann in 1854 to be about 1500, but SioiiflS in 1880 found about 4000. Thevenot in 1663 counted 3279 families. Ignatius a Jesu asserted that there were 20.000 to 25,000 families in 1652, but he may have included many heretical Christians. At the time of Mohammed they were probably a considerable body, forming the most important part of the Sabians or Baptists ( from the Aramaic root saha, to baptize), to which the Elkesaites and Hemerobaptists also seem to have belonged. From tliem Jlohammed may have adopted the custom of washings before the daily prayers. Hence he and his followers were long known as Sabians. As a people possessing a written revelation they were accorded by ilo- hammed the same privileges as Jews and Chris- tions. The Mandseans have nothing in common with the pagans of Harran, who to gain for themselves these privileges falsely claimed to be Sabians and were thus permitted to continue their idolatrous practices. Whether the Man- da>ans designated themselves in any other way than as Mandayc, i.e. gnostikoi, 'those who have the knowledge,' is not certain. Their religious views are known through their extant writings. Among these the most important are Ginza. 'the treasure.' also called iS'idra rabba, 'the Great Book;' Sidra de Yahya. 'the Book of John.' also called Derashe de maJke, 'Discourses of the Angels;' and Kolastn. 'Purity.' a collection of baptismal songs; there are also Diinin. 'the Book,' Asfar Malivfisha. 'Signs of the Zodiac' and a number of incantations. Oinza was pub- lished by Xorberg from a Paris codex dated 1633. and more critically by Petermann from another Paris codex dated 1560. Eolasta was published by Euting from several manuscripts, the oldest of which was written in 1570. f?idra dc Tahiia. Divnn. and Asfar Mahrasha exist only in late manuscripts. A large collection of incantations, all of recent date, have been pub- lished by Pognon. All of these writings are of composite authorship ; they represent a long de- velopment, and the Manditan religion is a mix- ture of many elements. The earliest parts of Ginza apparently present a purely pagan gnosti- cism, as yet uninfluenced by .Jewish or Christian thought. Lagarde has pointed out that some of the sections showing familiarity with Judaism go back to a period when animal sacrifices were still practiced and the Christians were regarded as