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(Greekman, manna; Latinman, manna).
The foodmiraculously sent to theIsraelites during their forty years sojourn in thedesert (Exodus 16;Numbers 11:6-9). It fell during the night in small white flakes or grains which covered the ground and presented the appearance of hoar frost. These grains are described as resembling coriander seed and bdellium, with a taste like "flour with honey", or "bread tempered with oil" (Exodus 16:31;Numbers 11:7-8).
The manna fell for the first time while theIsraelites were in thedesert of Sin, six weeks after their departure fromEgypt, in answer to their murmurs over the privations ofdesert life (Exodus 16:1 sq.) and thenceforth fell daily, except on theSabbath, till they arrived at Galgal in the plain ofJericho (Joshua 5:12). During these years the manna was their chief but not their only article of diet. Their herds furnished them some milk and meat; they had oil and flour, at least in small quantities, and at times purchased provisions from neighbouring peoples (Leviticus 2 sq.;17:1 sq.;Deuteronomy 2:6, 28). The manna had to be gathered in the morning, as the heat of the sun melted it. The quantity to be collected was limited to a gomor (omer, between six and seven pints) perperson; but on the eve of theSabbath a double portion was gathered. When kept over night it putrefied and bred worms, except the portion which was reserved for theSabbath. Though it was probably eatable in the natural state, it was usually ground in a mill or beaten in a mortar and then boiled and made into cakes. As a reminder to future generations, a vessel filled with manna was placed near theArk of the Covenant. The name is connected with the exclamation "Man hu", which theIsraelites uttered on first seeing it. This expression since the time of theSeptuagint is generally translated "What is this?", though it should more probably be translated "Is this manna?", or "It is manna". A substance namedmannu was known inEgypt at that time, and the resemblance of the newly fallen food to this substance would naturally call forth the exclamation and suggest the name.
Many scholars have identified the Biblical manna with the juice exuded by a variety ofTamarix gallica (Tamarix mannifera) when it is pricked by an insect (Coccus manniparus), and known to theArabs asmann es-sama, "gift ofheaven" or "heavenly manna". But although manna in several respects answers the description of the manna of theBible, it lacks some of its distinctive qualities. It cannot be ground or beaten in a mortar, nor can it be boiled and made into cakes. It does not decay and breed worms, but keeps indefinitely after it is collected. Besides, being almost pure sugar, it could hardly form the chief nourishment of a people for forty years. But even if the identify were certain, the phenomenon of its fall, as recorded in Exodus, could not be explained except by amiracle. For, although the tamarisk was probably more plentiful in the days of the Exodus than it is now, it could not have furnished the large quantity of manna daily required by theIsraelites. Moreover, the tamarisk manna exudes only at a certain season, whereas the Biblical manna fell throughout the year; it exudes every day during its season, while the Biblical manna did not fall on theSabbath. Most of these objections apply also to the juice exuded by the Camel's Thorn (Alhagi Camelorum), which is sometimes considered identical with Biblical manna.
Others think they have found thetrue manna in a lichen,Lenora esculenta (also known asSpharothallia esculenta), met with in WesternAsia and North Africa. It easily scales off, and being carried away by the wind sometimes falls in the form of a rain. In times of famine it is ground and mixed with other substances to make a kind of bread. But this lichen is dry and insipid, and possesses little nutritive value. The regular fall in this case, too, would bemiraculous. The manna may, indeed, have been a natural substance, but we must admit amiracle at least in the manner in which it was supplied. For not only does the phenomenon resist all natural explanation, but the account of Exodus, as well as the designation "bread from heaven", "bread of angels", i.e., sent by the ministry ofangels (Psalm 77:24-25;Wisdom 16:20), plainly represents it asmiraculous.
Christ uses the manna as the type and symbol of the Eucharistic food, which istrue "bread fromheaven", and "bread of life", i.e., life-giving bread, in a far higher sense than the manna of old (John 6).St. Paul in calling the manna "spiritual food" (1 Corinthians 10:3), alludes to its symbolical significance with regard to the Eucharist as much as to itsmiraculous character. Hence the manna has always been a common Eucharistic symbol inChristian art and liturgy. InApocalypse 2:17, the manna stands as the symbol of thehappiness ofheaven.
HUMMELAUER, Com. In Exod. (Paris, 1897), 168 sq.; EBERS, Durch Gosen zum Sinai (Leipzig, 1872), 236; RITTER, Die Erdkunde (Berlin, 1848), xiv, 665 sq.; BURCKHARDT, Travels in Syria (London, 1822), 600 sq.; LESETRE in VIG., Dict de la Bible, s.v.; ZENNER, Man hu in Zeirschr. der Kath. Theol., xxiii (1899), 164; PETERS, Zu Man hu, ibid., 371.
APA citation.Bechtel, F.(1910).Manna. InThe Catholic Encyclopedia.New York: Robert Appleton Company.http://www.newadvent.org/cathen/09604a.htm
MLA citation.Bechtel, Florentine."Manna."The Catholic Encyclopedia.Vol. 9.New York: Robert Appleton Company,1910.<http://www.newadvent.org/cathen/09604a.htm>.
Transcription.This article was transcribed for New Advent by Thomas M. Barrett.Dedicated to Jesus Christ, our "Bread of Life from Heaven".
Ecclesiastical approbation.Nihil Obstat. October 1, 1910. Remy Lafort, Censor.Imprimatur. +John M. Farley, Archbishop of New York.
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