478 M A N M A N walk the earth unseen, and to watch the actions and conduct of man. The meaning of the word demon is very obscure. Some connect it with Stf, the root of Dis, Dyaus, Zevs, Juppiter, &c., others with Scu eiv, "to allot," "to distribute," (Curtius, Gr. Etym., i. 230), while others, with Plato (Craty- lus, p. 398, B), have supposed that Sa^/xwv, "knowing," is the original sense. In a general way, Sai/xwv meant a man s luck or fortune in life, and hence SucrSai/Aon/ and CVOOU/LUOV are common phrases for "unfortunate" and "prosperous." The word manes seems referable to an old adjective, of which there were two forms, manis and manus, " good." From the former comes immanis, applied to things or persons of formidable size, power, dimensions, &c., and so " huge," " savage," or in any sense " uncanny." The morning is mane, " the good or lucky time," because there was an old proverb (Hesiod, Op. et J)., 578) that morning was the best time for work. It is generally used as an ablative, mane novo, &c., yet Virgil has dum mane novum, (Geory. iii. 325). Manus is found in the old Italian divinity Genita Mana, the " good mother," also called Mania and Larunda, the reputed mother of the Lares or household gods. To this goddess Pliny tells us (N. II. xxix. 58) the Romans offered in sacrifice a puppy-dog, catuhis. In xxi. 1 1 he says that chaplets used to be offered to the manes, and in xxxiii. 2 he speaks of men digging mines to get wealth in sede manium, in the depths where the spirits reside. There can be no doubt that food offerings were, accord ing to a widely spread superstition, offered to the manes, as to the Lar, to Hecate, to Trivia, and to other infernal powers. Thus Virgil (who is fond of the use of the word) says in JEn. iii. 63, " aggeritur tumulo tellus ; stant Manibus arse." On these altars, he adds, goblets of milk and the blood of victims were offered, though he evidently has in view the Greek rite of appeasing the daemons. Perhaps there were not such solemn propitiatory sacrifices made to the manes as to the Greek Sai /xoves. But all nations have reverenced the spirits of their ancestors, and especially those nations which retain strongly patriarchal traditions and the distinctions of caste. The genius was a kind of attendant on the living, the sharer of his fortunes, and perhaps to some extent regulat ing them, from birth to death. To indulge one s genius originally meant to please him with good cheer, an idea that lay at the root of all primitive notions of sacrifice. Of this notion there is no Greek equivalent. It seems more nearly allied to the superstition of a " double " or " wraith," a kind of alter ego who at once was, and was not, identical with the individual person. (See Hor., Epist. ii. 2, 187.) Between the manes and the received .idea of souls there was a pretty close analogy. When Virgil says (JEn. vi. 743), " quisque suos patimur manes," he appears to mean that the souls of all receive the reward of deeds done in life. There was, of course, a corresponding idea that the manes could be conjured up, and could appear as ghosts. Thus Propertius (EL, v. 7), commencing with the verse " Sunt aliquid manes, letum non omnia finit," describes how the ghost of his Cynthia appeared to him and upbraided him for his faithlessness. See also Virg., jEn. iv. 490 and v. 99. Like the Sai/Aove?, they were also supposed to have the power of sending dreams (ibid. vi. 897). In sepulchral inscriptions, even on early Christian tombs, the dedication dis manibus is common, showing the strong tendency to deify which prevailed with the Romans under the empire. MANETHO. Manetho Sebennyta (Mave tfuv, Mave0, Mave0ws, Mave0aJ0, &c., i.e., Mai en Thoth, "beloved by Thoth "), Egyptian priest and annalist, was a native of Sebennytus (Semmenud) in the Delta. His name is con nected by Plutarch with the reign of Ptolemy I., and he is usually stated to have written under Ptolemy II. Philadel- phus, though the only authority for this is an epistle to that king of the Pseudo-Manetho, author of the forged Rook of Sothis preserved bySyncellus. He was instructed in Greek so Josephus tells us and the three books of his AiyuTn-ia/ca composed in that language opened to foreigners the history of Egypt from the mythical period downwards, as it was preserved in the records of the priests. Unhappily the book is now known only by some lists and fragments pre served by Josephus in his treatise Against Apion, by Eusebius in his Ghronica, and by Syncellus. Syucellus used the work of Eusebius (also known to us through Jerome and the Armenian version 1 ) and the lost Pentabiblon of Africanus. Thus the little that we know of Manetho s history has reached us through a process of transcription and retranscription very unfavourable to the correct trans mission of the lists of kings and dynasties, to which Josephus alone adds any considerable narrative excerpts. It seems indeed that our authorities themselves used vary ing and partly corrupt recensions of the original text, and that deliberate corruptions of the Manethonic tradition were not wanting appears from the existence of the Uoo/c of Sothis cited by Syncellus, which was undoubtedly a spurious work. That Manetho himself made honest use of his Egyptian sources is generally recognized, since the Egyptian monuments have afforded confirmation of many, though by no means all, of his statements ; but how the corrupt and varying data we now have should be used, or whether the Egyptian tradition can be made the basis of a rational chronology of the oldest historical period, is doubtful (see vol. vii. p. 729 sq.). The titles of several other books ascribed to Manetho, with a mass of useful material and discussion, will be found along with the best edition of the fragments in Miiller s Fragmcnta Ilistoricorum Grze- corum, ii. 511-616. An extant astrological poem called ATroTeAecr- JJ.O.TLKO. bears the name of Manetho, but is of much later date (last edition by Koechly, Leipsic, 1858). See Boeckh, Manetho u. die Ilundssternpcriode, 1845 ; Gutschmid, in Philologus (1856), and Rhcin. Mus., 1859 ; Lauth, Manetho und der Turincr Konigs- Papyrus, 1865 ; Lieblein, Aeg. Chron. (1863) and Rccherchcs sur la Chron. $g., 1873 ; and in general the books on Egyptian history and chronology. A fuller list of relative literature is given by Engelmann, Bill. Scriptor. Class. (8th ed.), i. 507. MANFRED (c. 1231-1266), regent and king of the Two Sicilies, a natural son of the emperor Frederick II. by Bianca Lanzia, the daughter of a Lombard earl, was born in Sicily about 1231, and received from his father the title of prince of Tarentum in 1248. Frederick II. at his death appointed him regent of the Two Sicilies during the absence of his brother Conrad IV., and notwithstanding the hostility of Innocent IV., and the revolt of many nobles and towns in Apulia at the instigation of that pontiff, he was able in 1252 to hand over to Conrad an undivided sovereignty. On the death of the latter in 1254, Manfred was once more called to the regency in the interests of his infant nephew Conradin, and by his victory over the forces of Innocent IV. at Foggia on December 2d of that year was able to establish his authority over the entire kingdom. When in 1258 rumours had reached Sicily of the death of Conradin, Manfred, yielding to the solicitations of his prelates, barons, and people, allowed himself to be crowned at Palermo on August 11. Shortly afterwards envoys arrived from the mother of Conradin to say that he was still alive, and to demand the crown for him ; but this the king, strong in the popularity which he had acquired by his brave defence of his country, by his pleasing person, and by his many accomplishments, declined to give, promising only to preserve the crown for his nephew,
1 Eusebi Chronicorum libri duo, ed. A. Schoene, Berlin, 1866-75.