Literature. — Sidffwick, Hist, of Ethics ; Paulsen, A System of Ethics; Knight, The Christian Ethic; Martensen, Christian Ethics ; Luthardt, Hist, of Christian Ethics ; Benjamin Kidd, Social Evolution ; Ecce Homo, chs. 20, 21, 22; Wendt, Teach- ing of Jesus; Speer, The Priyiciples of Jesus; Tolstoi, The Christianity of Christ ; Hug-hes, The Manliness of Christ ; Phillips Brooks, The Candle of the Lord, p. 253.
Andrew N. Bogle. MANNA. — The miracle of the loaves and fishes, by which Jesus fed five thousand men, stirred the multitudes to fanaticism (Jn G^'^*). Their first im- pulse was to make Jesus king by force. On the morrow they followed Him across the sea to Caper- naum, hoping that He would feed them again in some supernatural way, and suggesting the giving of bread from heaven as a suitable sign in con- firmation of His high claims. Would not the ])X0- phet of Nazareth imitate the great lawgiver, who gave their fathers bread from heaven ? Jesus turns their thoughts away from Moses to God : ' It was not Moses that gave you the bread out of heaven, but my Father giveth you the true bread out of heaven.' As God gave the fathers literal bread from heaven, so now He is giving to their children spiritual food that nourishes the soul eternally. ' I am the bread of life ; he that conieth to me shall not hunger, and he that believeth on me shall never thirst.' 'Your fathers did eat the manna in the wilderness, and they died.' God has a far better gift than the manna that was gathered day by day in the wilderness. ' I am the living bread that conieth down out of heaven : if any man eat of this bread, he shall live for ever ; yea, and the bread which I will give is my flesh, for the life of the world' (v.^i).
* Tolstoi, with remorseless logic, declares that a Christian should not interfere with force to prevent murder — a precept which ignores the moral nature of the murderer no less than the claim of the person attacked for protection.
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MAXSIOX
MAXUSCKIPTS
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In Rev 2^" the sprntual blessing promised by the gloritied Christ to the \-ictor in life's battle is called ' hidden manna.' John K. Sa^ipev.
MANSION (fjiov-q, Jn U^-^s).—!, 'Mansion,' like /iocTj, is properly an abstract noun, meaning 'a staying,' 'an abiding.' In English literature it is first found in Hampole's Psalter, 5. 8 [c. 1340 A. D.), ' hid entire in til Godis house of heuen and takis baire joy and ]7aii-e mansyon in Jmire perfeccioun.' So in the B text of Piers Plowman, Langland says of Pride (B xiv. 26) : ' Arst in the maister than in the man some mansioun he hath " (he dwelleth in the master rather than in the man). The C text (c. 1393) keeps the word while it extends the limits of Prides abode (xWi. 59) : ' Other in the maister, other in the man, some mancion he shewith.' But Hampole and Lydgate (1420) also use ' mansion ' of a dwelling-place. A charter of Henry vi. (1444) uses it of a hostel, and Fabyan (1512) of the chief residence of a lord, whence it gains its modern meaning of ' an imposing abode,' which is seen even in Shakspeare (2 Henry IV. III. ii. 351). Bacon, however, still uses the word in its abstract sense in the Advancement of Learning (1605), and both Shakspeare and Milton use it of ' an abiding-place ' without the suggestion of a building (Timon of Athens. V. i. 218 ; Paradise Lost, i. 268, ^iii. 296). From the Vulgate mansiones it is used by Wyclif for 'halting-places' in Ex 17\ but in translations from the Greek (as Whiston"s Josephus, 1737) this meaning represents (rradnos, not /j-ovq, and so has no bearing upon the sense of Jn 14-. The Vulgate also uses mansiones in Jn 14'-. and is responsible for Hampole's use of the English form of tiie word in the sense of 'dwelling-places.' That sense was confirmed in the language, partly by Ciiaucer (Knight's Tale, 1116), but mainly by the influence of Tindale's Version of the NT (1526), 'In my fathers housse are many mansions,' and (2 Co 5M 'Our erthy mancioun wherein we now dwell," copied by Milton in // Pcnseroso, 92.
2. But while the English ' mansion ' and the identical French word maison have retained from their common original only the developed meaning of 'dwelling-place,' the Greek fxovi} is nowhere in extant literature found A%-ith this meaning, save only in Jn 14-. Westcott (^^•ith Liddell and Scott) explains its use in this verse by the supposed occurrence of the word in Pausanias (x. 31") in the sense of 'a halting-place for the night.' But the ordinai-y reading in that passage seems impossible Greek, and is certainly corrupt (see J. G. Frazer's note) : TerfiT^raL 5e 5td tO}v fj.ovQv 77 086s is not an in- telligible expression for the traditional meaning, 'there are halting-places at intervals upon the road.' One MS reads fj.r]vu>v, from which W. M. Ramsay conjectures 5td rii/ '^lripr]vC:v, ' the road has been carried through the country of the M. (beside Minos' tomb).'
Apart, then, from Jn 14-, piovri remains a purely abstract noun, meaning (I) abiding, (2) continuance, (3) rest. The ease with which it passes from the first to the last of these meanings can be seen from Plato, Crat. 437 B, where ixv-qfJ-r) is defined as a iJ-ov-q, and not a (popd ; Ar. Phys. v. 6. 8 (ware Kiv7)<jei ixovT} evavria) ; Polybius, iv. 41. 4, 5, where it is twice coupled Arith (rrdaLs ; and most of all in Plutarch, whose writings (A.D. 80-120) are contem- porary with St. John's Gospel.