MANIN, DANIELE (1804-1857), Venetian patriot and statesman, was born in Venice, on the 13th of May 1804. He was the son of a converted Jew, who took the name of Manin because that patrician family stood sponsors to him, as the custom then was. He studied law at Padua, and then practised at the bar of his native city. A man of great learning and a profound jurist, he was inspired from an early age with a deep hatred for Austria. The heroic but foolhardy attempt of the brothers Bandiera, Venetians who had served in the Austrian navy against the Neapolitan Bourbons in 1844, was the first event to cause an awakening of Venetian patriotism, and in 1847 Manin presented a petition to the Venetian congregation, a shadowy consultative assembly tolerated by Austria but without any power, informing the emperor of the wants of the nation. He was arrested on a charge of high treason (Jan. 18, 1848), but this only served to increase the agitation of the Venetians, who were beginning to know and love Manin. Two months later, when all Italy and half the rest of Europe were in the throes of revolution, the people forced Count Palffy, the Austrian governor, to release him (March 17). The Austrians soon lost all control of the city, the arsenal was seized by the revolutionists, and under the direction of Manin a civic guard and a provisional government were instituted. The Austrians evacuated Venice on the 26th of March, and Manin became president of the Venetian republic. He was already in favour of Italian unity, and though not anxious for annexation to Piedmont (he would have preferred to invoke French aid), he gave way to the will of the majority, and resigned his powers to the Piedmontese commissioners on the 7th of August. But after the Piedmontese defeats in Lombardy, and the armistice by which King Charles Albert abandoned Lombardy and Venetia to Austria, the Venetians attempted to lynch the royal commissioners, whose lives Manin saved with difficulty; an assembly was summoned, and a triumvirate formed with Manin at its head. Towards the end of 1848 the Austrians, having been heavily reinforced, reoccupied all the Venetian mainland; but the citizens, hard-pressed and threatened with a siege, showed the greatest devotion to the cause of freedom, all sharing in the dangers and hardships and all giving what they could afford to the state treasury. Early in 1849 Manin was again chosen president of the republic, and conducted the defence of the city with great ability. After the defeat of Charles Albert’s forlorn hope at Novara in March the Venetian assembly voted “Resistance at all costs!” and granted Manin unlimited powers. Meanwhile the Austrian forces closed round the city; but Manin showed an astonishing power of organization, in which he was ably seconded by the Neapolitan general, Guglielmo Pepe. But on the 26th of May the Venetians were forced to abandon Fort Malghera, half-way between the city and the mainland; food was becoming scarce, on the 19th of June the powder magazine blew up, and in July cholera broke out. Then the Austrian batteries began to bombard Venice itself, and when the Sardinian fleet withdrew from the Adriatic the city was also attacked by sea, while certain demagogues caused internal trouble. At last, on the 24th of August 1849, when all provisions and ammunition were exhausted, Manin, who had courted death in vain, succeeded in negotiating an honourable capitulation, on terms of amnesty to all save Manin himself, Pepe and some others, who were to go into exile. On the 27th Manin left Venice for ever on board a French ship. His wife died at Marseilles, and he himself reached Paris broken in health and almost destitute, having spent all his fortune for Venice. In Paris he maintained himself by teaching and became a leader among the Italian exiles. There he became a convert from republicanism to monarchism, being convinced that only under the auspices of King Victor Emmanuel could Italy be freed, and together with Giorgio Pallavicini and Giuseppe La Farina he founded the Società Nazionale Italiana with the object of propagating the idea of unity under the Piedmontese monarchy. His last years were embittered by the terrible sufferings of his daughter, who died in 1854, and he himself died on the 22nd of September 1857, and was buried in Ary Scheffer’s family tomb. In 1868, two years after the Austrians finally departed from Venice, his remains were brought to his native city and honoured with a public funeral. Manin was a man of the greatest honesty, and possessed genuinely statesmanlike qualities. He believed in Italian unity when most men, even Cavour, regarded it as a vain thing, and his work of propaganda by means of the National Society greatly contributed to the success of the cause.
See A. Errera, Vita di D. Manin (Venice, 1872); P. de la Farge, Documents, &c., de D. Manin (Paris, 1860); Henri Martin, D. Manin (Paris, 1859); V. Marchesi, Settant’ anni della storia di Venezia (Turin) and an excellent monograph in Countess Martinengo Cesaresco’s Italian Characters (London, 1901).
MANING, FREDERICK EDWARD (1812-1883), New Zealand judge and author, son of Frederick Maning, of Johnville, county Dublin, was born on the 5th of July 1812. His father emigrated to Tasmania in the ship “Ardent” in 1824 and took up a grant of land there. Young Maning served in the fatuous expedition which attempted to drive in the Tasmanian blacks by sweeping with an unbroken line of armed men across the island. Soon afterwards he decided to try the life of a trader among the wild tribes of New Zealand, and, landing in the beautiful inlet of Hokianga in 1833, took up his abode among the Ngapuhi. With them the tall Irish lad—he stood 6 ft. 3 in.—full of daring and good-humour and as fond of fun as of fighting, quickly became a prime favourite, was adopted into the tribe, married a chief’s daughter, and became a “Pakeha-Maori” (foreigner turned Maori). With the profits of his trading he bought a farm of 200 acres on the Hokianga, for which, unlike most white adventurers of the time, he paid full value. When New Zealand was peacefully annexed in 1840, Maning’s advice to the Maori was against the arrangement, but from the moment of annexation he became a loyal friend to the government, and in the wars of 1845-46 his influence was exerted with effect in the settlers’ favour. Again, in 1860, he persuaded the Ngapuhi to volunteer to put down the insurrection in Taranaki. Finally, at the end of 1865, he entered the public service as a judge of the native lands court, where his unequalled knowledge of the Maori language, customs, traditions and prejudices was of solid value. In this office he served until 1881, when ill-health drove him to resign, and two years later to seek surgical aid in London, where, however, he died of cancer on the 25th of July 1883. At his wish, his body was taken back to New Zealand and buried there. A bust of him is placed in the public library at Auckland. Maning is chiefly remembered as the author of two short books, Old New Zealand and History of the War in the North of New Zealand against the Chief Heké. Both books were reprinted in London in 1876 and 1884, with an introduction by the earl of Pembroke.
MANIPLE (Lat. manipulus, from manus, hand, and plere, to fill), a liturgical vestment of the Catholic Church, proper to all orders from the subdeacon upwards. It is a narrow strip of material, silk or half-silk, about a yard long, worn on the left fore-arm in such a way that the ends hang down to an equal length on either side. In order to secure it, it is sometimes tied on with strings attached underneath, sometimes provided with a hole in the lining through which the arm is passed. It is ornamented with three crosses, one in the centre and one at each end, that in the centre being obligatory, and is often elaborately embroidered. It is the special ensign of the office of subdeacon, and at the ordination is placed on the arm of the new subdeacon by the bishop with the words: “Take the maniple, the symbol of the fruit of good works.”[1] It is strictly a “mass vestment,” being worn, with certain exceptions (e.g. by a subdeacon singing the Gospel at the service of blessing the palms), only at Mass, by the celebrant and the ministers assisting.
The most common name for the maniple up to the beginning of the 11th century in the Latin Church was mappula (dim. of mappa, cloth), the Roman name for the vestment until the time of Innocent III. The designation manipulus did not come into general use until the 15th century. Father Braun (Liturg. Gewandung, p. 517) gives other early medieval names: sudanum, fano, mantile, all of them meaning “cloth” or “handkerchief.” He traces the vestment ultimately to a white linen cloth of ceremony (pallium linostinum) worn in the 4th century by the Roman clergy over the left arm, and peculiar at that time to them. Its ultimate origin is obscure, but is probably traceable to some ceremonial handkerchiefs commonly carried by Roman dignitaries, e.g. those with which the magistrates were wont to signal the opening of the games of the circus. As late as the 9th century, indeed, the maniple was still a handkerchief, held folded in the left hand. By what process it became changed into a narrow strip is not known; the earliest extant specimen of the band-like maniple is that found in the grave of St Cuthbert (9th century); by the 11th century (except in the case of subdeacons, whose maniples would seem to have continued for a while to be cloths in practical use) the maniple had universally assumed its present general form and purely ceremonial character.
The maniple was originally carried in the left hand. In pictures of the 9th, 10th and 11th centuries it is represented as either so carried or as hung over the left fore-arm. By the 12th century the rule according to which it is worn over the left arm had been universally accepted. According to present usage the maniple is put on by priests after the alb and girdle; by deacons and subdeacons after the dalmatic or tunicle; by bishops at the altar after the Confiteor, except at masses for the dead, when it is assumed before the stole.[2]
In the East the maniple in its Western form is known only to the Armenians, where it is peculiar to subdeacons. This vestment is not derived from the Roman rite, but is properly a stole, which the subdeacons used to carry in the left hand. It is now laid over the subdeacon’s left arm at ordination. The true equivalent of the maniple (in the Greek and Armenian rites only) is not, as has been assumed, the epimanikion, a sort of loose, embroidered cuff (see [Vestments]), but the epigonation. This is a square of silk, stiffened with cardboard, surrounded by an embroidered border, and usually decorated in the middle with a cross or a sword (the “sword of the Spirit,” which it is supposed to symbolize); sometimes, however, the space within the border is embroidered with pictures. It is worn only by bishops and the higher clergy, and derives its name from the fact that it hangs down over the knee (γόνυ). It is worn on the right side, under the phelonion, but when the sakkos is worn instead of the phelonion, by metropolitans, &c., it is attached to this. The epigonation, like the maniple, was originally a cloth held in the hand; a fact sufficiently proved by the ancient name ἐγχείριον (χείρ, hand), which it retained until the 12th century. For convenience’ sake this cloth came to be suspended from the girdle on the right side, and is thus represented in the earliest extant paintings (see Braun, p. 552). The name epigonation, which appears in the latter half of the 12th century, probably marks the date of the complete conventionalizing of the original cloth into the present stiff embroidered square; but the earliest representations of the vestment in its actual form date from the 14th century, e.g. the mosaic of St Athanasius in the chapel of St Zeno in St Mark’s at Venice.
See J. Braun, S. J., Die liturgische Gewandung (Freiburg im Breisgau, 1907), pp. 515-561. and the bibliography to [Vestments].