Legge linds fault with Confucius and Mencius be- cause their views were so human — both said so little of (rod and heaven. To these influential teachers he attributes the gross materialism of the Chinese literati to-day. We have no apology to offer for their athe- ism. Mencius is an object of reverence, but he does not indirectly contribute, like Confucius, to idolatry, in the sanctification of tables, altars, sacrifices, and victims to himself. Mencius is only human, Confucius is di- vine. The distinguished Orientalist Kemusat, in draw^ ing a comparison between Confucius and Mencius, says the former " is always grave, and even austere ; he ex- alts men of virtue, of whom he presents an ideal por- trait; he speaks of bad men only with a cool indigna- tion. Mencius, with the same love of virtue, seems to feel for vice rather contempt than abhorrence. He as- sails it with the force of argument; he does not disdain even to employ against it tlie weapons of ridicule." Mencius combined a certain modesty with a just and manly appreciation of liimself. He seemed greatly sur- prised when one of his disciples was disposed to rank him as a sage ; yet he said on another occasion, " When sages shall rise up again, they will not change my words." He believed that he was appointed by Heaven to uphold or restore the doctrines of the ancient sages, sucii as Yao, Shun, and Confucius. Han-Yu, a celebrated Chinese critic, says, "If we wish to study the doctrines of the sages, we must begin with Mencius. ... It is owing to his words that learners nowadays still know how to revere Confucius, to honor benevolence and right- eousness, to esteem the true sovereign, and to despise the mere pretender." See, besides the notice prefixed to the Chinese-English edition of Legge's Chinese Clas- sics (Hong-Kong, 1861), vol. ii, Panthier's translation of Mencius's writings (Paris, 1851), and his Chine, p, 187 sq.; Loomis, Confudns and the Chinese Classics (San Francisco, 18{)7, 12mo), bk. iv ; Kosny, in Hoefer's Xouv. livxj. (Unh-dlc, s. V. ; and the excellent article in Thom- as's Dirt, of Hiiui. and Mythol. s. v. ( !•:. W.)
Mencke, Johann, son of the following, was born at Leii)sic in KlTl, and was admitted master of arts in that university in li)'J4. He spent some time there in the study of divinity, and then travelled in Holland and England. The reputation of his father secured him ready admission to literary circles, but, to the great disappointment of his father, he turned away from theology, and gave himself to the pursuit of studies in historv and jurisprudence. He died April 1, 1732,
Mencke, Otto, a learned German divine, was bom at Oldenburg, in Westphalia, in 1644. When a youth of seventeen, he left the parental roof to seek further educational advantages than his native place could af- ford him at the large harbor of Bremen, and there he pursued the study of philosophy; he next removed to the University of Leipsic, where he was admitted master of arts in 16()4. Thereafter lie continued his studies at the universities of .lena, Wittemberg, Groningen, Franeker, L'trcrht. L( yden, and Kiel, lieturning to Leipsic, he apjilied liimself for some time to divinity and civil law. In 1668 he was chosen professor of morality in that uni- versity, and in 1671 took the degree of licentiate in di- vinity. He discharged the duties of his professorship with great reputation till his death, which happened in 1707, He was five times rector of the University of Leipsic, and seven times dean of the faculty of philoso- phy, lie published several works of his own, and ed- ited many valuable productions of others. They are all, however, of a secular character. See Gen. Biorj. Diet. s. \. ; Jiioyrdjihie Universelle, s. v.
Mendaeans (or Mendians), also known as CiiKiSTiANS OF St. John, are an Eastern religious sect of Christians, who appear to retain some New- Testa- ment principles, tainted, however, verj- much with .Jew- ish doctrines and customs, and even with many heathen practices and phases of religious opinion. See Hk.mero- BAPTiST.E. They style themselves Mendei Yochanan, i, e. Disciples of John.
Xames. — The name X*'^3"2, Mandaijt; derived from ^fund(l dt-Ch(i)ji; 5<*n'l, the \6yOQ r//c Z'^^':^ or word of Uf. is equivalent to oi XoyiKoi, in opposition to those holding ditferent views, who are designated liy them as iiXoyoi. Eut it is only among themselves they use that appellation ; in public they call themselves Sobha (from the Arabic tsabbah), and allow themselves to be consid- ered by the Mohammedans as the followers of the aS'u- bwnns mentioned in the Koran. This erroneous oitinion, it is said, took its rise from their habit of turning to the polar star when praying. The name of Christians of St. John was never assumed by them, and originated with travellers. Their most learned and distinguished men are called by them Nasui-aye, X^^^IjIS.
Sacred Boohs. — !Most of their standard worlds. Avhich might have given us authentic views of their princi- ples, were destroyed by the Turks, and their religious works now extant are only, 1, the SS"^' X~'70. .s'/'/ra Rubba, "the great book;" also called ST5H, (.>««/, "the treasure." This is their principal work, and contains their doctrines, only in unconnected fragments, evident- ly the production of a number of different ]iersons. It is divided into two parts, the first forming about two thirds of the whole, is written for the living, and is called XJ'^'C'^, ^'the rirjht ;" the other, smaller, for the dead, is called X?'2p, "the left," and contains an ac- count of the death of Adam, as also the prayers to be used by the priests on the occasion of deaths and fu- nerals. Norbcrg has given some information on that work under the title "Liber Adami" wliieh is quite improper, and whicli he probably took from Abraliam Ecchellensis ; his version also is full of errors arising from erroneous interpretation of the text, which he gives also incorrectly, so that this work can oidy be used with great caution. 2. Xr^ w5 X^i^p. " the book of souls;" it contains the prayers of the priests, and con- stitutes the liturgy, which every priest is to know by heart. 3. XPp2'p. This contains the marriage rit- ual. 4. St'^n^l Xr*X3, in which are found the pray- ers for each day. b. X',^3'1"I'7 "'"?"• prayers to be re- cited before the cross, botli at home and in the church, but exclusively by the priests. 6. XSH^T 5<"1'~~. a his- tory of .John the Baptist. 7. X'^'i^.b^ "'2pN. a treatise I on astrology. Aside from these they have formulas for