THE NEW SCHAFF-HERZOG
Very little is known regarding his life. When his biographer, Jan Busch (q.v.), entered the monastery of Windesheim, Mande was already an old man. All known of his early life is that he was physically frail and weak and that his education enabled him to fill the position of court scribe with William VI., count of Holland, under difficult conditions. He was deeply impressed by Groote's sermons (see Groote, Geert), and, as a result of visions of the Crucified One with his stigmata, he resolved to enter a monastery and chose that of Windesheim atDeventer, taking the vows in 1395. On account of his health he never became canonicus, in spite of the great veneration inspired by his visions and his gracious personality. He cultivated intimate relations with the prominent members of the new devotion. In a little tractate he has given an account of his visions; this Busch translated into Latin and added some accounts of the author derived from his associates. In the monastery — which he rarely left, and only in its service — he occupied himself with copying manuscripts. His death occurred during a journey with Busch directed by the authorities at Windesheim.
Of Mande's writings in French and German, composed for the brethren, fourteen are mentioned by Busch. They did not become widely known in spite of their graceful diction and depth of meaning. Mande was strongly influenced by Ruysbroeck, but was simpler and more easily understood. He was indeed called the Ruysbroeck of northern Holland. Only in 1854 were his writings rediscovered. They are as follows: Liber unus quomodo veterem hominem cum actibus suis eruere debemus et Christo nos unire. The Dutch manucript was found by G. Visser and printed in his H. Mande. Bijdrage tot de Kennis der Noord- Nederlandsche Mystiek, The Hague, 1899. Liber de irdimis domini nostri J. Christi et septem viis quibus itur ad ea, found by S. Becker and published by C. K. de Bazel, Leyden, 1886, new ed. in Visser, ut sup. Mande refers to Bonaventura's Itinerarium mentis, more especially to the section de septem itineribus arternitatis. Liber de per/ecta amoris altitudine et de viis ad earn perveniendi, ed. Visser after a Brussels manuscript. De sapida sapientia, according to Visser ; it exists in an Amsterdam manuscript and treats of the seven gifts, under the title: Van der gave der smakender wijsheit. Speculum veritatis, also in the Amsterdam manuscript, Een spiegel der waerheit, printed in Visser, ut sup., appendix V. ; De luce veritatis, extant in the same manuscript; De tribus statibus hominis conversi, in quibus consistit perfectio vitce spiritualis. This is Mande's most important and best known writing, based on Joel ii. 12, 13. In it Mande has explained his whole conception of the spiritual life. Amorosa querela amantis animal Deum suum pro liberations tenebrarum defectuumque suorum, extant in several manuscripts and printed by W. Moll in the Kalender voor Protestanten in Nederland, 1860, p. 113. Allocutio brevis amantis animm cum amato suo, printed in W. Moll's Joh. Brugmann, i. 310, Amsterdam, 1854. De preparatione interna; nostra habitationis, in Moll, Brugmann, i. 293. Dialogus sive collocutio devotw animce cum Deo amato suo et
responsio ejus ad animam devotam, supposed by Visser to be in the third part of an Amsterdam manuscript (cf. Visser, ut sup.). De raptibus et collocutionibus cum Deo et Dei secum decern (cf. Visser, in the Nederlandsche Archie/ van Kerkgeschiedenis, 1901, p. 249. In the issue for 1902 the dietsche text van H. M. apokalypsis is printed).
Of the writings mentioned by Busch there are missing De vita spirituali et devota and De vita contemplativa; these are probably developments of parts of the De tribus statibus. The tractate Van den gheesteliken opgave, found by Borssum in Amsterdam and published in the Archie/ for 1896, has not yet been proved to be by Mande.
According to Busch, all the writings of Mande enumerated were written in his own hand but without the addition of his name. During the disorders succeeding the Reformation and the suppression of the monasteries the tradition of authorship was lost. Mande's mysticism as described by Visser is less grandiose than Ruysbroeck's. Mande is simpler, more sentimental, and more Biblical, and he may be looked upon as the precursor of Thomas a Kempis, who popularized him. L. Schulze. Bibliography: The one source is the Chronicon Windeshemense of J. Busch, ed. K. Grube, Halle, 1887. Consult W. Moll, J. Brugmann, i. 260, Amsterdam, 1854; idem, Kerkgeschiedenis van Nederland voor de Hervorming, 2 vols., ib. 1864-71; J. G. R. Acquoy, Het Kloosterte Windesheim, i. 260, Utrecht, 1875; ADB, xx. 165; above all, the monograph by G. Visser mentioned in the text.
MANDEVILLE, BERNARD. See Deism.
MANEGOLD OF LAUTENBACH: German Augustinian monk; b. about 1060; d. after 1103, probably on May 24. At an early age he entered the cloister of Gebweiler in Alsace, but when it was destroyed by partizans of Henry IV., he went, after a period of wandering, to Bavaria about 1086, and found refuge in the cloister of Raitenbach. After 1090 he lived in the cloister of Marbach, near Colmar in Alsace, ultimately becoming prior, and opposing Henry to the very last. The great importance attached to the pamphlet of the scholastic Wenrich of Treves (q.v.) moved Manegold to compose his Liber ad Gebehardum (MGH, Lib. de lite, i., 1890, 308-430), dedicated to Archbishop Gebhard of Salzburg, and written in the lifetime of Gregory VII., though not published until after his death. Manegold reveals himself as an enthusiastic partizan of the Gregorian party, and upholds the pope's views in all the disputes of the period, though from a radically democratic platform. Thus royalty, in his view, is not an ordinance of God, but an office bestowed by the people, and the relation between king and people is in the nature of a treaty, breach of which by the king enables the people to recede from the treaty and to dissolve the subject relation. In the light of these principles, Manegold vindicated the pope's right to release the Germans from their oath of allegiance to Henry IV., though without being clear concerning the relation of such an exercise of popular sovereignty to the papal act of nullifying the oath. In his Opusculum contra Wol/elmum Coloniensem (ed. A. Muratori, Anecdota, iv. 163-208, Padua, 1713; cf. Lib. de lite, i. 303-308), Manegold assails the assumption of a