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  [Challoner's Missionary Priests (1803), ii. 91; Dodd's Church Hist. iii. 100; Weldon's Chronological Notes, 183, App. 8; Oliver's Catholic Collections relating to Cornwall, &c., 500; Granger's Biog. Hist. of England, ii. 384.]  BARLOW, alias, EDWARD (1639–1719), priest and mechanician, was son of Edward Booth, of Warrington, in Lancashire, where he was baptised 15 Dec. 1639. He took the name of Barlow from his uncle, Father [q. v.], the Benedictine monk, who suffered martyrdom on account of his priestly character. At the age of twenty he entered the English college at Lisbon (1659), and after being ordained priest he was sent on the English mission. He first resided with Lord Langdale in Yorkshire, and afterwards removed to Parkhall, in Lancashire, a seat belonging to Mr. Houghton, but his chief employment was attending the poor in the neighbourhood, ‘to whom he conformed himself both in dress and diet.’ He died in 1719 at the age of eighty.

Barlow invented repeating clocks about the year 1676, and repeating watches towards the close of the reign of James II. By means of the mechanism of repetition, clocks were made to indicate, on a string being pulled, the hour or quarter which was last struck. This invention was afterwards applied to watches. We are informed by Derham (Artificial Clock-maker, 4th edit., 117) that Barlow, who was supported in his efforts by the judge, Sir Richard Allibone, endeavoured to get a patent for his invention: ‘And in order to it he set Mr. Tompion, the famous artist, to work upon it, who accordingly made a piece according to his directions. Mr. Quare, an ingenious watchmaker in London, had, some years before, been thinking of the like invention, but, not bringing it to perfection, he laid by the thoughts of it till the talk of Mr. Barlow's patent revived his former thoughts; which he then brought to effect. This being known among the watchmakers, they all pressed him to endeavour to hinder Mr. Barlow's patent. And accordingly applications were made at court, and a watch of each invention produced before the king and council. The king, upon tryal of each of them, was pleased to give the preference to Mr. Quare's, of which notice was given soon after in the “Gazette.” The difference between these two inventions was, Mr. Barlow's was made to repeat by pushing in two pieces on each side of the watch-box, one of which repeated the hour, the other the quarter. Mr. Quare's was made to repeat by a pin that stuck out near the pendant; which being thrust in (as now 'tis done by thrusting in the pendant) did repeat both the hour and quarter with the same thrust.’

Dodd, the church historian, who was personally acquainted with Barlow, observes that ‘he was master of the Latin and Greek languages, and had a competent knowledge of the Hebrew before he went abroad, and 'tis thought the age he lived in could not show a person better qualified by nature for the mathematical sciences; tho' he read not many books of that kind, the whole system of natural causes seeming to be lodged within him from his first use of reason. He has often told me that at his first perusing of Euclid, that author was as easy to him as a newspaper. His name and fame are perpetuated for being the inventor of the pendulum watches; but according to the usual fate of most projectors, while others were great gainers by his ingenuity, Mr. Barlow had never been considered on that occasion, had not Mr. Tompion (accidentally made acquainted with the inventor's name) made him a present of 200l.’

He was the author of: 1. ‘Meteorological Essays concerning the Origin of Springs, Generation of Rain, and Production of Wind; with an account of the Tide,’ Lond. 1715, 8vo. 2. ‘An exact Survey of the Tide; explicating its production and propagation, variety and anomaly, in all parts of the world, especially near the coasts of Great Britain and Ireland; with a preliminary Treatise concerning the Origin of Springs, Generation of Rain, and Production of Wind. With twelve curious maps,’ Lond. 1717, 8vo; 2nd edition, 1722. 3. ‘A Treatise of the Eucharist,’ 3 vols. 4to, MS.

[Catholic Magazine and Review (Birmingham, 1835), vi. 107; Dodd's Church History, iii. 480; Notes and Queries, 1st series, vi. 147, 392, 439; Rees's Cyclopædia; Watt's Bibl. Brit.; Sutton's Lancashire Authors, 8; Reid's Treatise on Clock and Watch Making, 2nd edit., 328, 329; Derham's Artificial Clock-maker (1759), 116–18.]  BARLOW, FRANCIS (1626?–1702), animal painter and engraver, born in Lincolnshire about 1626, was a pupil of William Sheppard, a portrait painter. He occasionally painted landscapes, but he is better known as a painter of animals, and he drew horses, dogs, birds, and fish with great spirit and accuracy; his colouring, however, was not equal to his drawing, otherwise his reputation would have stood much higher than it does. He painted with birds the ceilings of some country houses of the nobility and gentry, and designed and engraved two plates for Benlowe's poem ‘Theophila,’ which appeared in 1652, as well as upwards of a hun-


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 dred illustrations for the edition of ‘Æsop's Fables’ published with Mrs. Afra Behn's translation in 1666, and of which the greater part of the impression was burnt in the fire of London. Hollar engraved after him eighteen plates of birds for the work entitled ‘Multæ et diversæ Avium species,’ 1658; two for Stapylton's translation of Juvenal, 1660; and fourteen plates entitled ‘Several Ways of Hawking, Hunting, and Fishing,’ 1671, besides several single plates of animals. He painted a half-length portrait of George Monck, duke of Albemarle, of which there is an excellent etching by himself, and he designed the hearse for Monck's funeral in Westminster Abbey. There is also by him a print of an eagle soaring in the air with a cat in its talons, an incident which Barlow witnessed while sketching in Scotland. His drawings are very carefully executed with a pen, and are usually slightly tinted with brown. He resided in Drury Lane, London, and notwithstanding a considerable bequest from a friend, he died in indigence in 1702.

[Redgrave's Dictionary of Artists, 1878; Bryan's Dictionary of Painters and Engravers (ed. Graves), 1885.]  BARLOW, GEORGE HILARO (1762–1846), who for two years acted as governor-general of India at a very critical period, was fourth son of William Barlow, of Bath, and younger brother of Admiral Sir Robert Barlow, G.C.B. He was appointed to the Bengal civil service in 1778, and reached Calcutta in the following year. Soon after his arrival he was attached as assistant to Mr. Law, the collector of Gya, and one of the ablest public servants in India. With the help of St. George Tucker and Robert Barlow, Law managed to change Gya from the most wretched into the most prosperous province of Bengal by encouraging fixity of tenure and observing simple economical laws. In 1787 the governor-general, Lord Cornwallis, who was delighted with the prosperity of Gya, sent Barlow to inquire into the manufactures and commerce of Benares, and in the following year made him sub-secretary to government in the revenue department. In this department it was his duty to carry out the famous permanent settlement of Bengal, and he was thus brought closely in contact with Mr. Shore, afterwards Lord Teignmouth, a member of the supreme council, and Lord Cornwallis. This great measure was conceived by Cornwallis, elaborated by Shore, and carried into execution by Barlow. Whether the measure was good or not, the chief persons concerned all gained much reputation, and struck up a warm friendship with each other. When Shore (now Sir John) succeeded Cornwallis as governor-general, he renewed his friendship with Barlow, and in 1796 made him chief secretary to government. Under Lord Wellesley, who succeeded Sir John Shore, Barlow continued to be chief secretary until he became a member of the supreme council in 1801. He became as indispensable to Wellesley as to Cornwallis, backed up his foreign policy, and was in 1802 nominated provisional governor-general, and in 1803 created a baronet. In July 1805 Cornwallis succeeded Wellesley, and on his death, in October, Sir George Barlow temporarily succeeded him. His policy at this period has been frequently and unjustly censured, because he did not continue the aggressive behaviour of Lord Wellesley. He merely continued the policy of Cornwallis, both in home and foreign affairs, and made economy and peace his chief objects. The whole question of his policy is ably discussed in a paper by Lord Metcalfe, and his conclusion is that Sir George had a narrow and contracted view of things, a natural judgment from a pupil of Lord Wellesley. The appointment of Sir George Barlow was confirmed by the court of directors, but the whig government refused to assent to it, and appointed Lord Lauderdale in his stead. The difference ended in the sacrifice of both, and Lord Minto eventually arrived in Calcutta in July 1807, when Sir George had been in power nearly two years. His government had not been brilliant, but it had been just and financially prosperous, and if he had left dangers lurking on the north-west frontier in the power of Scindia and Holkar, and the triumphant rajah of Bhurtpore, he had had the courage to draw back from a chance of great fame, to do his duty. To compensate him for his supersession the king had sent out to Sir George, by Lord Minto, the insignia of the Bath in Oct. 1806, and he was shortly afterwards nominated governor of Madras.

He arrived at Madras in December 1807, and took over the governorship from Lord William Bentinck. He abolished the revenue system commonly known as the ryotwári system, introduced by Read and Munro, and substituted a system of leases to middlemen, which was abandoned a few years later. By his repellent manners he began by turning every one against him, and then quarrelled with the leading men, both of the army and civil service. On the question of a grain contract he quarrelled with Mr. Sherson, and immediately after with Messrs. Roebuck and Petrie. But his most serious quarrel was with the army. In pursuit of economy his predecessor had decided, in conformity with


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 instructions from home, to abolish a monthly allowance to commanding officers, called the tent-contract, and Barlow carried out the intention. Lieutenant-colonel Munro, the quartermaster-general, was blamed by the officers for Barlow's action, and placed under arrest by the commander-in-chief, Lieutenant-general Hay Macdowall. The general was declared dismissed by Barlow, and the adjutant-general and deputy adjutant-general, Colonel Capper and Major Boles, placed under arrest. Other officers were suspended soon afterwards for preparing a memorial to the supreme government. Then broke out a universal mutiny. The officers everywhere combined; at Masulipatam and Seringapatam preparations were made to march on Madras, and at Jaulnah the march was commenced. At Seringapatam there was a collision between the native regiments and the king's troops, in which 150 lives were lost. Sir George Barlow showed no intention of giving way, but depended on the king's officers and the sepoys themselves against the company's officers. Malcolm and Close first tried to reconcile the officers, and at last Lord Minto came down in person to complete the reconciliation. The officers had to give in; many were cashiered, and several more lightly punished. The dispute had hardly affected the reputation of Sir George Barlow; in it he had shown great want of tact, but plenty of courage. The king wished to make him a peer, and the company to grant him a large income. But the officers who came home filled London with hostile pamphlets, and in 1812 he was recalled, and only granted the usual annuity of 1,500l. a year. He was made G.C.B. in 1815. He lived in retirement till his death at Farnham 18 Dec. 1846. Sir George Barlow was manifestly an able man and a good servant, but he failed utterly when placed in a government at a crisis, and it is not to be regretted that he was superseded in India by Lord Minto.

BARLOW, HENRY CLARK, M.D. (1806–1876), writer on Dante, was born in Churchyard Row, Newington Butts, Surrey, 12 May 1806. He was the only child of Henry Barlow, who, after spending the years 1799–1804 in the naval service of the East India Company, settled at Newington; passed fourteen years (1808–1822) at Gravesend as a revenue officer (Memoir of Henry Barlow, p. 18); and died at Newington, in his seventy-fifth year, 12 Jan. 1858. Barlow's mother, who lived till 14 Jan. 1864, was Sophia, youngest daughter of Thomas Clark, a solicitor. Barlow was educated at Gravesend and Hall Place, Bexley; and in 1822 was articled to George Smith, an architect and surveyor, of Mercers' Hall, and soon became a student of the Royal Academy. In 1827, however, in consequence of an accidental wound in the nerve of the right thumb, he relinquished the profession, and devoted two years to ‘private study, to supply the deficiencies of a neglected education’ (Brief Memoir, &c., 1868). In 1829 he was in Paris attending the public lectures in the Jardin des Plantes and at the Collège de France. He matriculated at Edinburgh, after a preliminary course of classical study at Dollar, as a medical student, in November 1831, and took the degree of M.D. on 3 Aug. 1837. After an interval he removed to Paris, where he not only devoted himself to medical and scientific studies, but also to artistic criticism. From Paris in 1840 he proceeded to Belgium, the Rhine, and Holland. In the course of these journeys, as in previous ones made in the Isle of Wight, North and South Wales, Ireland, and the Western Highlands of Scotland, Barlow enriched his sketch-books and journals with drawings and descriptions, and his cabinet with geological specimens. He returned home to study Italian, and in the spring of 1841 again went to the continent. He spent the summer in Switzerland, in the autumn crossed the St. Gothard to Milan, and remained in Italy nearly five years. It was at Pisa, during the winter of 1844–5, that Barlow became acquainted ‘with the great poet of Italy and Europe, Dante Allighieri.’ In 1846, after revisiting England, he returned to Florence. In October 1847 he made ‘a pilgrimage to Ravenna, the Mecca of all Dantophilists.’ In 1848 he extended his travels to Athens and Constantinople, returning by way of the Danube through Hungary and Austria. In 1849 he resided for some time in Berlin, Dresden, and Prague. He published in 1850, from Newington Butts, a slight paper on Dante, entitled ‘La Divina Commedia: Remarks on the Reading of the 59th Verse of the 5th Canto of the “Inferno,”’ and Barlow's whole subsequent life seems to have been consecrated to the study of Dante. Later in


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 TRANSACTIONS OF THE FOLK-LORE SOCIETY. Vol. XXVI.] MARCH, 1915. [No. I. EVENING MEETING. WEDNESDAY, JANUARY 20th, 1915. The President (Dr. R. R. Marett) in the Chair. The minutes of the last Meeting were read and confirmed. The election of Prof. Orest Faniewitsch and Mrs. M. Weinberg as members of the Society was announced. Mr. A. M. Hocart read a paper entitled " Psychology and Ethnology," and in the discussion which followed, the Chairman, Miss Burne, and Dr. Gaster took part. The meeting terminated with a hearty vote of thanks to Mr. Hocart for his paper. WEDNESDAY, FEBRUARY ITth, 1915. The President (Dr. R. R. Marett) in the Chair. The Thirty-seventh Annual Meeting was held on this date at University College, Gower Street, W.C. VOL. XXVI. A


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 of things—poverty, sickness, the injustice of Fate, or the wickedness of man. At another time it has its seat in one's very being. It is then no less pitiable nor less fatal. For the choice of our being was not ours: we asked neither to live nor to be what we are.

The latter form of suffering was the one which afflicted Michael Angelo. He had the strength—he had the rare good fortune to be fashioned for struggling and conquering. He conquered. But what? He had no desire for victory. That was not what he wanted. Hamlet-like tragedy! Poignant contradiction between an heroic genius and a will which was not heroic, between imperious passions and a will which willed not!

Do not expect me to see in this, after so many other proofs of greatness, an additional mark of grandeur. Never will I admit that, because a man is very great, the world is not sufficient for him. Uneasiness of mind is not a sign of grandeur. Any want of harmony between a being and things, between life and its laws, proceeds, even in the case of great men, not from their greatness but their weakness. Why endeavour to hide this weakness? Is he who is weaker less worthy of love? He is infinitely worthier of it, inasmuch as he has greater need of it. I raise not statues to inaccessible heroes. Cowardly idealism, which diverts our eyes from the woes of life and the weaknesses of the soul, I abhor. We must tell this truth to a people who are too sensitive to the deceptive illusions of sonorous words: the heroic lie is a piece of cowardice. There is only one form of heroism in the

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  little volume on the saints and martyrs commemorated by the English church, containing biographical notices of them, and hymns upon each of them.’ Barnard died prematurely on 10 Jan. 1828. He was at that time collecting materials for an elaborate life of the Italian poet Marc-Antonio Flaminio, born at the end of the fifteenth century, and had got together ‘numerous extracts, memoranda, and references from a wide range of contemporary and succeeding authors.’ The life was to accompany a translation of Flaminio's best pieces, but unfortunately the work was only partially completed at the author's death. Such translations as were ready for publication were edited for private circulation, along with some of Barnard's original poems, by Archdeacon Wrangham, the editor of Langhorne's ‘Plutarch.’ The title of this volume, published in 1829, is ‘Fifty Select Poems of Marc-Antonio Flaminio, imitated by the late Rev. Edw. Will. Barnard, M.A. of Trinity College, Cambridge,’ and a short memoir by Archdeacon Wrangham is prefixed. Mr. Barnard had also projected a ‘History of the English Church,’ and collected many valuable materials for the work. He married the daughter of Archdeacon Wrangham, and is said to have made a ‘most exemplary parish priest.’

 BARNARD, HENRY WILLIAM, (1799–1857), lieutenant-general, son of the Rev. William Barnard of Water Stratford, Bucks, and great-grandson of, bishop of Derry [q. v.], was born at Wedbury, Oxfordshire, in 1799. He was educated at Westminster and Sandhurst, and obtained a commission in the grenadier guards in 1814. He served on the staff of his uncle, Sir [q. v.] during the occupation of Paris, and afterwards on that of Sir John Keane in Jamaica. Later he was with his battalion in Canada, and filled various staff appointments at home. A newly made major-general, Barnard landed in the Crimea in 1854, in command of a brigade of the 3rd, or Sir Richard England's, division of the army, with which he was present during the winter of 1854–5. When General Simpson succeeded to the chief command on the death of Lord Raglan, Barnard became his chief of the staff, a position he held at the fall of Sevastopol in September 1855. Afterwards he commanded the 2nd division of the army in the Crimea. After brief periods of command at Corfu, Dover, and Shorncliffe, Barnard was appointed to the staff in Bengal, and reached Umballa, to take over the Sirhind division, towards the end of April 1857, when rumours of impending mischief were gathering fast. On 10 May occurred the outbreaks at Meerut and Delhi, the vague tidings of which reaching Umballa were at once sent on by Barnard, and gave the first warning of actual revolt to the commander-in-chief, General Anson, then at Simla. Upon Anson's death at Kurnaul a fortnight later, Barnard received in charge the scanty force available for the movement against Delhi, and at its head he struck a heavy blow at the mutineers, at Budlee-ke-Serai, on 8 June following, taking up his position on the ridge commanding the north-west front of the city of Delhi the same evening. The value of this victory, as the historian Kaye has truly said, was not to be measured by returns of killed and wounded or captured ordnance. ‘It gave us an admirable base of operations—a commanding military position—open in the rear to the lines along which thenceforth our reinforcements and supplies and all that we looked for to aid us in the coming struggle were to be brought. And, great as this gain was to us in a military sense, the moral effect was scarcely less; for behind the ridge lay the old cantonments, from which a month before the British had fled for their lives. On the parade-ground the British head-quarters were now encamped, and the familiar flag of the Feringhees was again to be seen from the houses of the imperial city.’ Four weeks of desultory and unprofitable fighting followed, the strength of the mutineers in the city—strangely under-estimated in most other quarters at the time—being to Barnard's force as six to one in men and four to one in guns. And then, like his predecessor Anson, Barnard was stricken down at his post by the pestilence that was among the British ranks. He died of cholera on 5 July 1857, eleven weeks before the fall of the city, leaving behind him the name of an officer, skilful, if little versed in Indian warfare, and a brave and chivalrous gentleman.

 BARNARD, JOHN (fl. 1641), musician, of whose life nothing else is known, was a minor canon of St. Paul's in the reign of Charles I. He was the first who made a collection of cathedral music, and it is through his most valuable collection


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 world, and it consists in seeing the world as it is—and in loving it.

The tragedy of destiny presented in the following pages is that of innate suffering, which has its origin at the root of a being, which gnaws it incessantly and will not leave it until its work of destruction is over. It shows us one of the most powerful of the types of that great human race which for nineteen centuries has filled the West with its cries of sorrow and faith—the Christian.

Some day, centuries and centuries ahead (supposing that our earth is still recollected), the people of the future will bend over the abyss into which our race has disappeared, as Dante did on the edge of Malebolge, with mingled feelings of admiration, horror and pity. But who will feel them keener than we have done—we who, as children, have experienced these anguishes; we who have seen those who were dearest to us strive against them; we whose throats know the acrid and intoxicating odour of Christian pessimism; we who, on certain occasions, have had to make an effort in order not to give way, like others, in moments of doubt, to the frenzy of the Divine Nothingness?

God! Eternal life! Refuge of those who do not succeed in living here below! Faith, which is very often but a lack of faith in life, a lack of faith in the future, a lack of faith in oneself, a lack of courage, and a lack of joy! … We are aware of the number of defeats on which your sorrowful victory is based!

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 that some of the finest specimens of the English school of the sixteenth century have been preserved. The work was published in 1641 under the title of ‘The First Book of selected Church Musick, consisting of Services and Anthems, such as are now used in the Cathedrall and Collegiat Churches of this Kingdome. Never before printed. Whereby such Bookes as were heretofore with much difficulty and charges, transcribed for the use of the Quire, are now to the saving of much Labour and expence, publisht for the general good of all such as shall desire them either for publick or private exercise. Collected out of divers approved Authors.’ A complete list of the contents of the work is given in Grove's Dictionary under ‘Barnard.’ No absolutely perfect set of the part-books is known to exist, though the set in Hereford cathedral approaches most nearly to completion. A score has been constructed by Mr. John Bishop, of Cheltenham, but is unpublished; it is in the British Museum. All the composers represented in the work were dead at the time of its compilation, the collector having intended to give selections from living writers in a future publication, which never appeared. In the Sacred Harmonic Library many of the manuscript collections made by Barnard for his work are preserved, together with a set of the published part-books, second only to the Hereford set. A very imperfect set is in the British Museum.

BARNARD or BERNARD, JOHN, D.D. (d. 1683), the biographer of Dr. Heylyn, was the son of John Barnard, and was born at Castor, in Lincolnshire. He was educated at the grammar school of his native place, and at Cambridge, where he was a pensioner of Queens' College. In 1648 he proceeded to Oxford, where, by preferment of the board of visitors, he was granted the degree of B.A. on 15 April, and on 29 Sept. following was presented to a fellowship of Lincoln College. In 1651 he proceeded to his M.A. degree, and became then for some time a preacher in and near Oxford. He married the daughter of Dr. Peter Heylyn at Abingdon, and afterwards purchased the perpetual advowson of the living of Waddington, near Lincoln, which he held for some time, together with that of Gedney in the same county. Conforming after the Restoration, he was made prebendary of Asgardby in the church of Lincoln 13 April 1672, and in the year 1669 was granted the degrees of B.D. and D.D. in succession.

Barnard was the author of a pamphlet in three sheets quarto, entitled ‘Censura Cleri, against scandalous ministers not fit to be restored to the church's livings in prudence, piety, and fame.’ This was published in the latter end of 1659 or beginning of 1660, ‘to prevent such from being restored to their livings as had been ejected by the godly party in 1654–55.’ His name is not set to this pamphlet, and Wood says he did not care afterwards, when he saw how the event proved, to be known as its author. He is best known as the author of ‘Theologo-Historicus, a true life of the most reverend divine and excellent historian, Peter Heylyn, D.D., sub-dean of Windsor’ (London, 1683, 8vo). This was published, according to the author, to correct the errors, supply the defects, and confute the calumnies of George Vernon, M.A., rector of Burton in Gloucester, who had brought out a life of Dr. Heylyn in 1682. Printed with ‘Theologo-Historicus’ was an answer to Mr. Baxter's false accusation of Dr. Heylyn. Barnard also wrote a catechism for the use of his parish, and left behind him a manuscript tract against Socinianism, which was never printed. He died on 17 Aug. 1683 at Newark, while on a journey to the Spa, and was buried in his own church of Waddington.

BARNARD, JOHN (fl. 1685–1693), supporter of James II, was son of Dr. [q. v.], fellow of Lincoln College, Oxford, and sometime rector of Waddington, near Lincoln, by Lettice, daughter of Dr. Peter Heylyn. He became a student of Lincoln College (matriculating 17 Nov. 1676 at the age of fifteen), and was elected fellow of Brasenose College (being then B.A.) in 1682. This date (which we learn from Anthony à Wood) gives us 1661–2 for the date of his birth. He proceeded afterwards to holy orders in the church of England.

According to Wood, in December 1685, after James II's accession, Barnard ‘took all occasions to talk at Bal. coffee house on behalf of popery.’ Later he declared himself a papist, and took the name of Joh. Augustine Barnard (or Bernard) ‘protected by the king’ (May 1686), ‘for what he should do or omit.’ He was ‘dispenc'd’ ‘from going to common prayer, rarely to sacrament.’ On 3 Jan. 1686–7 ‘came a mandamus from the king that he should succeed Mr. —— Halton, of Queen's College [Oxford], in the [White's] moral philosophy lecture.’ On 28 March 1687 he was elected and admitted moral philosophy reader. In October 1688 he left the university, and soon afterwards sent in his resignation of his fellow-


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  at Brasenose upon a forethought ‘that the Prince of Orange would turn the scales, as he did.’ He likewise resigned the moral philosophy lecture 5 Jan. 1688–9. He is found in Ireland with King James when he landed there. He was ‘taken notice of’ by his majesty, who ‘talk'd familiarly with him.’ In September 1690 he returned from Ireland and came to Chester, ‘poor and bare.’ He was reconciled to the church of England, ‘as 'tis said,’ and was ‘maintain'd with dole for some time by the Bishop of Chester (Stratford).’ Wood states that he ‘wrote some little things that were printed.’ His only known literary performance was that he ‘continued, corrected, and enlarged, with great additions throughout,’ the ‘great Geographical Dictionary of Edmund Bohun, Esq.’ (1693, folio), and placed before it ‘A Reflection upon the Grand Dictionary Historique, or the Great Historical Dictionary of Lewis Morery, D.D., printed at Utrecht 1692.’ The date of his death is unrecorded.

BARNARD, JOHN (1685–1764), merchant and politician, was born of quaker parents at Reading in 1685. When only fifteen he was placed in the counting-house of his father, who was engaged in the London wine trade. Soon afterwards he became a convert to the principles of the church of England, and was baptised by Bishop Compton in his chapel at Fulham in 1703. For many years he remained in private life, but public attention was drawn to his talents by the skill which he displayed in guarding the interests of his colleagues in business during the progress in parliament of a measure affecting their trade. He filled in turn a variety of civic offices. From 1728 to 1758 he was alderman of Dowgate ward; a distinction which in course of time gave him the title of father of the city; he was sheriff in 1735, lord mayor in 1737, and was knighted on 28 Sept. 1732, on the presentation of an address to George II. The citizens of London elected him as their representative in parliament in 1722, and he continued their member until 1761. He was numbered among the opponents of Sir Robert Walpole, who, in an oft-quoted anecdote, acknowledged that he had frequently felt the power of Sir John Barnard's speeches, and from the first he took high rank as an authority on financial questions. In March 1737 he brought forward a scheme for the reduction of interest on the national debt, by which money was to be borrowed at 3 per cent. and applied in the redemption of annuities at a higher rate of interest. It was at first coldly supported by the prime minister, and when public opinion declared against it Walpole secured its rejection for a time, but the plan was not long afterwards carried out by Henry Pelham. Many pamphlets were published on this matter, as on a subsequent scheme of Sir John Barnard for raising three millions of money for the state in 1746. His efforts in opposing Walpole's excise bill were only exceeded by those of Pulteney, but he did not approve of the action taken by the select committee on Walpole's resignation, and he refused to be chancellor of the exchequer in Lord Bath's short-lived ministry of 1746. He took an active part in the attempts which were made to ameliorate the condition of the poor debtors and to raise the character of the London police, and during his mayoralty he endeavoured to suppress mendicity and to procure a better observance of the Sunday, but he naturally incurred considerable odium among the nonconformists by nominating to the office of sheriff five of their number, who were compelled to serve or to pay a fine of 400l. each towards the building of the Mansion House. When public confidence was declining in the Bank of England during the panic of 1745, Sir John Barnard was instrumental in procuring the signatures of the leading city merchants to an agreement to receive the bank-notes, and for his services on this and other occasions his fellow citizens erected, though in opposition to his wishes, his statue on the Royal Exchange in May 1747. He was president of Christ's Hospital from 1740 till his retirement from the corporation and from public life in 1758. He died at Clapham on 29 Aug. 1764, and was buried in the chancel of Mortlake Church on 4 Sept. His wife, Jane, third daughter of John Godschall, a Turkey merchant of London, died during his mayoralty, and was carried by the boys of Christ's Hospital to be buried at Clapham. One son and two daughters survived; the son became known as an art collector, dying about 1784; the elder daughter, Sarah, married Alderman Sir Thomas Hankey; the younger, Jane, married the Hon. Henry Temple (d. 1740), and was mother of, second Viscount Palmerston [q. v.] Sir John Barnard was the type of an honourable British merchant in his day; Lord Chatham, when Mr. Pitt, frequently called him the great commoner. To his pen is assigned by Watt a work entitled ‘The Nature and Go-


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  of the Christian Church, gathered only from the Word of God’ (1761), and he is known to be the author of a little volume which went through many editions, called ‘A Present for an Apprentice; or a sure guide to gain both esteem and an estate, by a late Lord Mayor of London’ (1740), a curious medley of christianity and commerce, containing hints on all subjects, from the purchase of a horse to the selection of a nurse. In 1735 he introduced into the House of Commons a bill for limiting the number of playhouses, but it was dropped through the attempt of Sir Robert Walpole to enlarge its provisions.

BARNARD, THOMAS, D.D. (1728–1806), bishop of Limerick, was the eldest son of Dr., bishop of Derry [q. v.], and was born in or about 1728. He was educated at Westminster School, and admitted a king's scholar in 1741, being then thirteen years of age (, Alumni Westmon. ed. Phillimore, 324). He graduated M.A. at Cambridge in 1749; was collated to the archdeaconry of Derry on 3 June 1761, when he was created D.D. by the university of Dublin; was instituted to the deanery of Derry on 2 June 1769; was consecrated bishop of Killaloe and Kilfenora on 20 Feb. 1780; was translated to the united sees of Limerick, Ardfert, and Aghadoe by patent dated 12 Sept. 1794; and died on 7 June 1806 at Wimbledon, in the house of his only son, Andrew Barnard, husband of Lady [q. v.]

He married first the daughter of William Browne, Esq., of Browne's Hill, county Carlow; secondly, in 1803, Jane, daughter of John Ross-Lewin, Esq., of Fort Fergus, county Clare.

Dr. Barnard was elected a fellow of the Royal Society on 29 May 1783, and was a member of most of the literary societies in the United Kingdom, particularly of the famous club to which Garrick, Johnson, Burke, Sir Joshua Reynolds, Cumberland, and Goldsmith also belonged. Goldsmith, in the ‘Retaliation,’ describes him as

Ven'son just fresh from the plains;

and in the same poem thus writes his epitaph:—

The famous encounter with Johnson, who illustrated his favourite position that a man could improve in late life by telling Barnard that there was plenty of room for improvement in him, is told by Richard Burke (letter of 6 Jan. 1773 in Burke's Correspondence (1844), i. 403–7), and by Miss Reynolds (appendix to Boswell), and is noticed by Boswell (under 1781), who says that the two were afterwards good friends. Miss Reynolds tells the story to show how handsomely Johnson could apologise. Walpole refers to it characteristically in a letter to the Countess of Ossory, on 27 Dec. 1775, after referring to Barnard's well-known verses, which conclude:—

BARNARD, WILLIAM, D.D. (1697–1768), bishop of Derry, the son of John Barnard, was born at Clapham, Surrey, in or about 1697, and admitted into Westminster School, on the foundation, in 1713, whence he was elected in 1717 to a scholarship at Trinity College, Cambridge (B.A. 1720, M.A. 1724, D.D. 1740). He was elected a minor fellow of Trinity on 1 Oct. 1723, and a major fellow on 7 July 1724 (Addit. MS. 5846, f. 124). On 11 July 1726 he was collated to the rectory of Esher, Surrey, and so became acquainted with the Duke of Newcastle, who appointed him his chaplain. He was appointed chaplain to the king in 1728, and he held the same office at Chelsea College. In January 1728–9 he was presented to the vicarage of St. Bride's, Fleet Street, London, which he held till his translation to Derry. On 4 Oct. 1732 he was installed prebendary of Westminster, and on 26 April 1743 he was gazetted to the deanery of


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 jfolk^Xorc. TRANSACT/OXS OF THE FOLK-LORF. SOCIETY. Vol. XXV.] MARCH, 1914. [No. I. WEDNESDAY, NOVEMBER 19th, 1913.

The President (Dr. R. R. Marett) in the Chair.

The minutes of the last Meeting were read and confirmed.

The election of Mrs. Huddart, Mr. J. H. Hutton, Mrs. Janvier, Dr. A. Knabenhaus, Mr. H. V. Routh, and Mr. R. J. E. Tiddy, as members of the Society, was announced. The resignations of Mr. A. J. Eagleston, Miss Hinuber, Dr. Kennett, and the Hon. Mrs. G. Macdonald were also announced.

Sir Everard im Thurn read a paper entitled " Innate Ideas of South Sea Islanders," and in the discussion which followed the President, Mr. Hartland, His Honour J. S. Udal, and Mr. Edge Partington took part. Sir Everard im Thurn also exhibited a number of lantern slides illustrative of the dress and habitations of the Fijians. The following addition to the Society's Library was reported : —

By Miss E. Canziani : — Piedmont, by Estella Canziani and Eleanour Rohde, (Chatto & Windus, 1913).


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1. .—We have seen that a community or social group sustains itself through continuous self-renewal, and that this renewal takes place by means of the educational growth of the immature members of the group. By various agencies, unintentional and designed, a society transforms uninitiated and seemingly alien beings into robust trustees of its own resources and ideals. Education is thus a fostering, a nurturing, a cultivating, process. All of these words mean that it implies attention to the conditions of growth. We also speak of rearing, raising, bringing up—words which express the difference of level which education aims to cover. Etymologically, the word education means just a process of leading or bringing up. When we have the outcome of the process in mind, we speak of education as shaping, forming, molding activity—that is, a shaping into the standard form of social activity. In this chapter we are concerned with the general features of the way in which a social group brings up its immature members into its own social form.

Since what is required is a transformation of the quality of experience till it partakes in the interests, purposes, and ideas current in the social group, the problem is evidently not one of mere physical forming. Things can be physically transported in space; they may be bodily conveyed. Beliefs and aspirations cannot be physically extracted and inserted. How then are they communicated? Given the impossibility of direct contagion or literal inculcation, our

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 CONTENTS.


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Rh problem is to discover the method by which the young assimilate the point of view of the old, or the older bring the young into likemindedness with themselves.

The answer, in general formulation, is: By means of the action of the environment in calling out certain responses. The required beliefs cannot be hammered in; the needed attitudes cannot be plastered on. But the particular medium in which an individual exists leads him to see and feel one thing rather than another; it leads him to have certain plans in order that he may act successfully with others; it strengthens some beliefs and weakens others as a condition of winning the approval of others. Thus it gradually produces in him a certain system of behavior, a certain disposition of action. The words 'environment,' 'medium' denote something more than surroundings which encompass an individual. They denote the specific continuity of the surroundings with his own active tendencies. An inanimate being is, of course, continuous with its surroundings; but the environing circumstances do not, save metaphorically, constitute an environment. For the inorganic being is not concerned in the influences which affect it. On the other hand, some things which are remote in space and time from a living creature, especially a human creature, may form his environment even more truly than some of the things close to him. The things with which a man varies are his genuine environment. Thus the activities of the astronomer vary with the stars at which he gazes or about which he calculates. Of his immediate surroundings, his telescope is most intimately his environment. The environment of an antiquarian, as an antiquarian, consists of the remote epoch of human life with which he is concerned, and the relics, inscriptions, etc., by which he establishes connections with that period.

In brief, the environment consists of those conditions that promote or hinder, stimulate or inhibit, the characteristic activities of a living being. Water is the environment of a

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iv


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Works

 * Policy in regard to Malaya and Borneo, 29 August 1945 by the Government of the United Kingdom
 * Report of the Commission of Enquiry, North Borneo and Sarawak, 1962
 * Malaysia, Report of the Inter-Governmental Committee, 1962
 * Brunei China Communique Establishing Diplomatic Relations, 1991

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 Ketton. He married Ann, daughter of [q. v.], of Osgodby, Lincolnshire. Their eldest son, Thomas, succeeded to the baronetcy on his father's death; was twice returned to parliament for Great Grimsby (1685 and 1689), and thrice for Sudbury, Suffolk (1690, 1695, and 1698); he died in 1698. The baronetcy became extinct in 1745.

[Davy MS. Suffolk Collections, xl. 353 et seq. in Brit. Mus. (Addit. MS. 19116); Proc. Suffolk Instit. Archæol. iv. 143–8.]  BARNARDISTON, THOMAS (d. 1752), legal reporter, was educated at the Middle Temple, and created a serjeant-at-law 3 June 1735. He died 14 Oct. 1752, and was buried on the 20th at Chelsea.

His reports in Chancery were published in folio, 1740, 1741, and 1742; and his ‘Reports of Cases adjudged in the King's Bench,’ from 12 Geo. I to 7 Geo. II, were published in 2 vols. folio in 1744. Sir James Burrow asserts that ‘Lord Mansfield absolutely forbid the citing of Barnardiston's reports in Chancery, for that it would only be misleading students to put them upon reading it (sic). He said it was marvellous, however, to those who knew the serjeant and his manner of taking notes, that he should so often stumble upon what was right, but that there was not one case in his book which was so throughout.’ And Lord Lyndhurst remarks: ‘I recollect in my younger days it was said of Barnardiston that he was accustomed to slumber over his note-book, and the wags in his rear took the opportunity of scribbling nonsense in it.’ Lord Manners, on the other hand, said on one occasion: ‘Although Barnardiston is not considered a very correct reporter, yet some of his cases are very accurately reported;’ and Lord Eldon, in reference to the same work, observed: ‘I take the liberty of saying that in that book there are reports of very great authority.’ A comparison of the volumes with the registrar's book has proved that Barnardiston for the most part correctly reported the decisions of the court. His reports have a peculiar value from the fact of their containing the decisions of the great Lord Hardwicke.

Barnardiston's King's Bench reports also have been repeatedly denounced, and yet they are frequently cited.

[Faulkner's Chelsea, ii. 136; Clarke's Bibliotheca Legum, 348; Bridgman's Legal Bibliography, 12; Stevens and Hayne's Bibliotheca Legum, 9; Woolrych's Serjeants-at-Law, ii. 537; Burrow's King's Bench Reports, ii. 1142 n.; Marvin's Legal Bibliography, 94; Wallace's Reporters, 261, 322; Notes and Queries, 4th ser. i. 580; Gent. Mag. xxii. 478; Bromley's Cat. of Engr. Portraits, 285.]  BARNBARROCH, (d. 1597), Scottish judge. [See .]

BARNES, AMBROSE (1627–1710), nonconformist, of Newcastle, the eldest son of Thomas Barnes, a prominent puritan of Startforth, Yorkshire, was born there in 1627; was apprenticed to a merchant adventurer of Newcastle in 1646; showed remarkable aptitude for trade; became a merchant adventurer in 1654–5; was alderman of Newcastle in 1658, and mayor in 1660–1. An ardent puritan from his youth, Barnes strove to alleviate the sufferings of the nonconformists in the north during the reign of Charles II, and was for some time imprisoned in Tynemouth Castle for holding prayer-meetings in his own house. He was the intimate friend of Richard Gilpin, Simeon Ashe, Edmund Calamy, and Joseph Caryll, and often met Richard Baxter at the London house of [q. v.] He died 23 March 1709–10. He married Mary Butler in 1655, and had by her seven children. His eldest son Joseph was recorder of Newcastle from 1687 to 1711, and his son Thomas was minister of the independent congregation from 1698 till his death in 1731. Barnes wrote a ‘Breviate of the Four Monarchies,’ an ‘Inquiry into the Nature, Grounds, and Reasons of Religion,’ and a ‘Censure upon the Times and Age he lived in.’ Extracts only from these works, which all display much learning, have been published; but they remain in manuscript in the library of the Literary and Philosophical Society of Newcastle, together with a very elaborate, though discursive, life of their author (dated 1716) by an unidentified writer, who signs himself ‘M. R.’ Barnes's memoirs and works were printed in an abridged form by the Newcastle Typographical Society in 1828, and again in a completer shape, with elaborate notes, by the Surtees Society in 1867, under the direction of Mr. W. H. D. Longstaffe. The ‘Life’ shows Barnes to have been a man of high and independent character, and to have enjoyed the regard of men of all religious and political parties. He hated Charles II, whom he saw in London when he presented a petition to the privy council in behalf of the municipal rights of Newcastle, but he showed much respect for James II.

[Memoirs of Ambrose Barnes, Surtees Society, 1867.]  BARNES, BARNABE (1569?–1609), poet, a younger son of [q. v.], bishop of Durham, was born in Yorkshire about the year 1569. He became a student of Brasenose College, Oxford, in 1586, and left the university without taking his


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P to the last moment we were spending every ounce of energy we had in getting the regiment into shape. Fortunately, there were a good many vacancies among the officers, as the original number of 780 men was increased to 1,000; so that two companies were organized entirely anew. This gave the chance to promote some first-rate men.

One of the most useful members of the regiment was Dr. Robb Church, formerly a Princeton football player. He was appointed as Assistant Surgeon, but acted throughout almost all the Cuban campaign as the Regimental Surgeon. It was Dr. Church who first gave me an idea of Bucky O'Neill's versatility, for I happened to overhear them discussing Aryan word-roots together, and then sliding off into a review of the novels of Balzac, and a discussion as to how far Balzac could be said to be the founder of the modern realistic school of fiction. Church had led almost as varied a life as Bucky himself, his career including incidents as far apart as exploring and elk-hunting in the Olympic Rh


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 degree. In 1591 he accompanied the Earl of Essex into Normandy, to join the French forces against the Prince of Parma. He must have been in England again in 1593, when he published (or perhaps printed for private circulation) the collection of love-poems on which his fame rests. Of this volume only one copy (in the Duke of Devonshire's library) is known to exist. The title is ‘Parthenophil and Parthenophe. Sonnettes, Madrigals, Elegies, and Odes. To the right noble and vertuous gentleman, M. William Percy, Esquier, his dearest friend.’ The date and printer's name are cut away; but we find the book entered on the registers of the Stationers' Company on 10 May 1593 (, Transcripts, ii. 298). Harvey, in his ‘New Letter of Notable Contents,’ dated 16 Sept. 1593, thanks the publisher Wolf for the present of ‘Parthenophil’ and other books. Barnes had sided with Harvey against Nash, and had contributed a strong sonnet, ‘Nash, or the Confuting Gentleman,’ to ‘Pierce's Supererogation,’ 1593. Nash, that unrivalled master of invective, was not slow to respond. In ‘Have with you to Saffron Walden,’ 1596, he accuses Barnes of cowardice in the face of the enemy, and of stealing ‘a nobleman's steward's chayne at his lord's installing at Windsor.’ If the evidence of Nash may be believed, it was owing to Harvey's encouragement that Barnes's ‘Parthenophil’ saw the light. Before making Harvey's acquaintance, he did not ‘so much as know how to knock at a printing-house dore,’ but ‘presently uppon it, because he would be noted, getting a strange payre of Babilonian britches … and so went up and down towne and shewd himselfe in the presence at court, where he was generally laught out by the noblemen and ladies.’ Allusion is made to Barnes, under the name of Barnzy, in Thomas Campion's ‘Observations in the Art of English Poesie,’ 1602. In the sixth chapter, ‘Of the English Trochaick Verse,’ the author (who was a close friend of Nash) introduces some epigrams of his own, in one of which he hints that Harvey had been too familiar with Barnes's wife—in all probability a piece of idle scandal. Previously in his ‘Poemata’ Campion had written an epigram against Barnes, in which he held him up to ridicule as a braggart and coward. Bastard, in ‘Chrestoleros,’ 1598, has this couplet: Barneus' verse, unless I do him wrong, Is like a cuppe of sacke, heady and strong. In the ‘Scourge of Villanie,’ 1599, Marston makes a satirical allusion to ‘Parthenophil.’

Barnes's second work appeared in 1595 under the title of ‘A Divine Centurie of Spirituall Sonnets.’ According to the fashion of the time he attached, or pretended to attach, more importance to these sonnets than to his volume of love-poetry. Posterity, as usual, has taken a different view. To Florio's ‘Worlde of Wordes,’ 1598, Barnes prefixed some complimentary verses. At Oxford Florio had been Barnes's servitor ( appendix to Love's Labour's Lost). In 1606 Barnes published in folio a dull treatise, entitled ‘Offices, enabling privat Persons for the speciall service of all good Princes and Policies.’ Prefixed to this work (or to some copies of it) are verses by William Percy, the sonnetteer, and John Ford, the dramatist, to whose ‘Fame's Memoriall’ Barnes paid a similar compliment. Our author's last work was a tragedy, published in 1607, ‘The Divil's Charter: a Tragœdie conteining the Life and Death of Pope Alexander the Sixt.’ For the most part, the ‘Divil's Charter’ is very unpleasant reading, often tedious and sometimes nauseous; but there are powerful passages, and Dyce thought that from one scene Shakespeare drew a hint for stage business in the ‘Tempest.’ Shakespearean commentators have pointed out a striking parallelism between a passage of Barnes's play and the ‘pitiful mummery’ (by whomsoever introduced) in ‘Cymbeline,’ v. 4. Barnes also wrote a play on the subject of the ‘Battle of Evesham’ (others say ‘Hexham’), which was never printed. The autograph manuscript is said to have been sold at the sale of Isaac Reed's books and manuscripts in 1809; but we find no mention of it in the sale-catalogues, and its present possessor is unknown. From the registers of St. Mary-le-Bow, Durham, it appears that Barnes was buried in December 1609.

As a sonnetteer and lyrist Barnes takes high rank among the minor Elizabethans. His sonnets, fervent and richly coloured, suffer from over-elaboration and conceit; but these were the faults of the age. His imagery is not of the cheap, commonplace character affected by Watson, but testifies to rare imaginative power joined to the gift of true poetic expression. The madrigals, fine and free (but unfortunately too few), prove him to have been a born singer.

[Wood's Athenæ (Bliss), ii. 47; Parthenophill and the Spiritual Sonnetts were edited, with an introduction and notes, by Dr. Grosart in 1875. In the second volume of Heliconia, 1815, Thomas Park had published the Spirituall Sonnetts; and Parthenophil is included in the fifth volume of Mr. Arber's English Garner, 1882. The best criticism on Barnes is an article by Prof. Dowden in the Academy of 2 Sept. 1876.]


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Portal:Cambodia

History

 * Angkor From a Siamese Point of View, by Damrong Rajanubhab (1925)

UN resolutions

 * United Nations Security Council Resolution 109
 * United Nations Security Council Resolution 189

Cambodian authors

 * Sisowath Sirik Matak (1914–1975), prince
 * Chuon Nath (1883–1969), supreme patriarch

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42, cooking in a lumber-camp, and serving as doctor on an emigrant ship.

Woodbury Kane was given a commission, and also Horace Devereux, of Princeton. Kane was older than the other college men who entered in the ranks; and as he had the same good qualities to start with, this resulted in his ultimately becoming perhaps the most useful soldier in the regiment. He escaped wounds and serious sickness, and was able to serve through every day of the regiment's existence.

Two of the men made Second Lieutenants by promotion from the ranks while in San Antonio were John Greenway, a noted Yale football player and catcher on her baseball nine, and David Goodrich, for two years captain of the Harvard crew. They were young men, Goodrich having only just graduated; while Greenway, whose father had served with honor in the Confederate Army, had been out of Yale three or four years. They were natural soldiers, and it would be wellnigh impossible to overestimate the amount of good they did the regiment. They were strapping fellows, entirely fearless, modest, and quiet. Their only thought was bow to perfect themselves in their own duties, and how to take care of the men under them, so as to bring them to the highest point of soldierly perfection. I grew steadily to rely upon them, as men who could be counted upon with absolute certainty,


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Vol. I.]

WEDNESDAY, NOVEMBER 20th, 1912. minutes of the last Meeting were read and confirmed. The election of Lady Constance Boyle, Mr. J. Grant, Major M'Carrison, and Mr. J. F. Tocher, as members of the Society, was announced.

The deaths of Mr. W. Ker, Mr. A. Lang, and Mr. J. G. Tolhurst, and the resignations of Mr. A. R. Brown, Mr. G. F. Bridge, Mr. C. Gilbertson, Mrs. Greenaway, Mr. A. Kalisch, the Rev. F. M'Cormick, Mrs. Rounthwaite, and Mrs. Seligman, were also announced. The withdrawal of the subscriptions of the Carnegie Free Library (Alleghany), the Franklin and Marshall College Library (Lancaster, Pa.), the Kiev Imperial Library, and the Worcester Free Public Library (Mass.), was reported. Dr. W. L. Hildburgh exhibited and explained a number of Spanish charms and amulets against the evil eye, sorcery, etc., upon which some observations were offered by Miss Broadwood, Mr. Lovett, and Lady Gomme.


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UN resolutions

 * United Nations Security Council Resolution 109, recommending admission of Laos into the United Nations
 * United Nations Security Council Resolution 132, appointing a sub-committee to investigate claims of North Vietnamese attacks on Laos

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Rh not only in every emergency, but in all routine work. They were never so tired as not to respond with eagerness to the slightest suggestion of doing something new, whether it was dangerous or merely difficult and laborious. They not merely did their duty, but were always on the watch to find out some new duty which they could construe to be theirs. Whether it was policing camp, or keeping guard, or preventing straggling on the march, or procuring food for the men, or seeing that they took care of themselves in camp, or performing some feat of unusual hazard in the fight—no call was ever made upon them to which they did not respond with eager thankfulness for being given the chance to answer it. Later on I worked them as hard as I knew how, and the regiment will always be their debtor.

Greenway was from Arkansas. We could have filled up the whole regiment many times over from the South Atlantic and Gulf States alone, but were only able to accept a very few applicants. One of them was John McIlhenny, of Louisiana; a planter and manufacturer, a big-game hunter and book-lover, who could have had a commission in the Louisiana troops, but who preferred to go as a trooper in the Rough Riders because he believed we would surely see fighting. He could have commanded any influence, social or political, he wished; but he never asked a favor of any kind. He went


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14 fish because it is necessary to the fish's activities—to its life. The north pole is a significant element in the environment of an arctic explorer, whether he succeeds in reaching it or not, because it defines his activities, makes them what they distinctively are. Just because life signifies not bare passive existence (supposing there is such a thing), but a way of acting, environment or medium signifies what enters into this activity as a sustaining or frustrating condition.

2. .—A being whose activities are associated with others has a social environment. What he does and what he can do depend upon the expectations, demands, approvals, and condemnations of others. A being connected with other beings cannot perform his own activities without taking the activities of others into account. For they are the indispensable conditions of the realization of his tendencies. When he moves he stirs them and reciprocally. We might as well try to imagine a business man doing business, buying and selling, all by himself, as to conceive it possible to define the activities of an individual in terms of his isolated actions. The manufacturer moreover is as truly socially guided in his activities when he is laying plans in the privacy of his own countinghouse as when he is buying his raw material or selling his finished goods. Thinking and feeling that have to do with action in association with others is as much a social mode of behavior as is the most overt coöperative or hostile act.

What we have more especially to indicate is how the social medium nurtures its immature members. There is no great difficulty in seeing how it shapes the external habits of action. Even dogs and horses have their actions modified by association with human beings; they form different habits because human beings are concerned with what they do. Human beings control animals by controlling the natural stimuli which influence them; by creating a certain environment in other words. Food, bits and bridles, noises, vehicles, are

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ERRATA


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Portal:Vietnam

Historical documents

 * Vietnamese Declaration of Independence
 * Paris Peace Accords
 * Constitution of Vietnam
 * Mineral Law of Vietnam, 2010

International relations

 * Portal:Vietnam War
 * Agreement on the Cessation of Hostilities in Viet-Nam, July 20, 1954
 * United States – Vietnam Relations, 1945–1967: A Study Prepared by the Department of Defense (1967)
 * United States – Vietnam Joint Vision Statement (2015)

Language

 * Studies in Vietnamese (Annamese) Grammar, by Murray Barnson Emeneau (1951)

Other

 * Voyage from France to Cochin-China, in the Ship Henry (1821)

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44 into one of the New Mexican troops, and by his high qualities and zealous attention to duty speedily rose to a sergeancy, and finally won his lieutenancy for gallantry in action.

The tone of the officers' mess was very high. Every one seemed to realize that he had undertaken most serious work. They all earnestly wished for a chance to distinguish themselves, and fully appreciated that they ran the risk not merely of death, but of what was infinitely worse—namely, failure at the crisis to perform duty well; and they strove earnestly so to train themselves, and the men under them, as to minimize the possibility of such disgrace. Every officer and every man was taught continually to look forward to the day of battle eagerly,but with an entire sense of the drain that would then be made upon his endurance and resolution. They were also taught that, before the battle came, the rigorous performance of the countless irksome duties of the camp and the march was demanded from all alike, and that no excuse would be tolerated for failure to perform duty. Very few of the men had gone into the regiment lightly, and the fact that they did their duty so well may be largely attributed to the seriousness with which these eager, adventurous young fellows approached their work. This seriousness, and a certain simple manliness which accompanied it, had one very pleasant side. During


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Rh used to direct the ways in which the natural or instinctive responses of horses occur. By operating steadily to call out certain acts, habits are formed which function with the same uniformity as the original stimuli. If a rat is put in a maze and finds food only by making a given number of turns in a given sequence, his activity is gradually modified till he habitually takes that course rather than another when he is hungry.

Human actions are modified in a like fashion. A burnt child dreads the fire; if a parent arranged conditions so that every time a child touched a certain toy he got burned, the child would learn to avoid that toy as automatically as he avoids touching fire. So far, however, we are dealing with what may be called training in distinction from educative teaching. The changes considered are in outer action rather than in mental and emotional dispositions of behavior. The distinction is not, however, a sharp one. The child might conceivably generate in time a violent antipathy, not only to that particular toy, but to the class of toys resembling it. The aversion might even persist after he had forgotten about the original burns; later on he might even invent some reason to account for his seemingly irrational antipathy. In some cases, altering the external habit of action by changing the environment to affect the stimuli to action will also alter the mental disposition concerned in the action. Yet this does not always happen; a person trained to dodge a threatening blow, dodges automatically with no corresponding thought or emotion. We have to find, then, some differentia of training from education.

A clew may be found in the fact that the horse does not really share in the social use to which his action is put. Some one else uses the horse to secure a result which is advantageous by making it advantageous to the horse to perform the act—he gets food, etc. But the horse, presumably, does not get any new interest. He remains interested in food, not in the

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16 service he is rendering. He is not a partner in a shared activity. Were he to become a copartner, he would, in engaging in the conjoint activity, have the same interest in its accomplishment which others have. He would share their ideas and emotions.

Now in many cases—too many cases—the activity of the immature human being is simply played upon to secure habits which are useful. He is trained like an animal rather than educated like a human being. His instincts remain attached to their original objects of pain or pleasure. But to get happiness or to avoid the pain of failure he has to act in a way agreeable to others. In other cases, he really shares or participates in the common activity. In this case, his original impulse is modified. He not merely acts in a way agreeing with the actions of others, but, in so acting, the same ideas and emotions are aroused in him that animate the others. A tribe, let us say, is warlike. The successes for which it strives, the achievements upon which it sets store, are connected with fighting and victory. The presence of this medium incites bellicose exhibitions in a boy, first in games, then in fact when he is strong enough. As he fights he wins approval and advancement; as he refrains, he is disliked, ridiculed, shut out from favorable recognition. It is not surprising that his original belligerent tendencies and emotions are strengthened at the expense of others, and that his ideas turn to things connected with war. Only in this way can he become fully a recognized member of his group. Thus his mental habitudes are gradually assimilated to those of his group.

If we formulate the principle involved in this illustration, we shall perceive that the social medium neither implants certain desires and ideas directly, nor yet merely establishes certain purely muscular habits of action, like 'instinctively' winking or dodging a blow. Setting up conditions which stimulate certain visible and tangible ways of acting is the first step. Making the individual a sharer or partner in the

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Rh associated activity so that he feels its success as his success, its failure as his failure, is the completing step. As soon as he is possessed by the emotional attitude of the group, he will be alert to recognize the special ends at which it aims and the means employed to secure success. His beliefs and ideas, in other words, will take a form similar to those of others in the group. He will also achieve pretty much the same stock of knowledge since that knowledge is an ingredient of his habitual pursuits.

The importance of language in gaining knowledge is doubtless the chief cause of the common notion that knowledge may be passed directly from one to another. It almost seems as if all we have to do to convey an idea into the mind of another is to convey a sound into his ear. Thus imparting knowledge gets assimilated to a purely physical process. But learning from language will be found, when analyzed, to confirm the principle just laid down. It would probably be admitted with little hesitation that a child gets the idea of, say, a hat by using it as other persons do; by covering the head with it, giving it to others to wear, having it put on by others when going out, etc. But it may be asked how this principle of shared activity applies to getting through speech or reading the idea of, say, a Greek helmet, where no direct use of any kind enters in. What shared activity is there in learning from books about the discovery of America?

Since language tends to become the chief instrument of learning about many things, let us see how it works. The baby begins of course with mere sounds, noises, and tones having no meaning, expressing, that is, no idea. Sounds are just one kind of stimulus to direct response, some having a soothing effect, others tending to make one jump, and so on. The sound h-a-t would remain as meaningless as a sound in Choctaw, a seemingly inarticulate grunt, if it were not uttered in connection with an action which is participated in by a number of people. When the mother is taking the infant

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18 out of doors, she says 'hat' as she puts something on the baby's head. Being taken out becomes an interest to the child; mother and child not only go out with each other physically, but both are concerned in the going out; they enjoy it in common. By conjunction with the other factors in activity the sound 'hat' soon gets the same meaning for the child that it has for the parent; it becomes a sign of the activity into which it enters. The bare fact that language consists of sounds which are mutually intelligible is enough of itself to show that its meaning depends upon connection with a shared experience.

In short, the sound h-a-t gains meaning in precisely the same way that the thing 'hat' gains it, by being used in a given way. And they acquire the same meaning with the child which they have with the adult because they are used in a common experience by both. The guarantee for the same manner of use is found in the fact that the thing and the sound are first employed in a joint activity, as a means of setting up an active connection between the child and a grown-up. Similar ideas or meanings spring up because both persons are engaged as partners in an action where what each does depends upon and influences what the other does. If two savages were engaged in a joint hunt for game, and a certain signal meant 'move to the right' to the one who uttered it, and 'move to the left' to the one who heard it, they obviously could not successfully carry on their hunt together. Understanding one another means that objects, including sounds, have the same value for both with respect to carrying on a common pursuit.

After sounds have got meaning through connection with other things employed in a joint undertaking, they can be used in connection with other like sounds to develop new meanings, precisely as the things for which they stand are combined. Thus the words in which a child learns about, say, the Greek helmet originally got a meaning (or were

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Rh understood) by use in an action having a common interest and end. They now arouse a new meaning by inciting the one who hears or reads to rehearse imaginatively the activities in which the helmet has its use. For the time being, the one who understands the words 'Greek helmet' becomes mentally a partner with those who used the helmet. He engages, through his imagination, in a shared activity. It is not easy to get the full meaning of words. Most persons probably stop with the idea that 'helmet' denotes a queer kind of headgear a people called the Greeks once wore. We conclude, accordingly, that the use of language to convey and acquire ideas is an extension and refinement of the principle that things gain meaning by being used in a shared experience or joint action; in no sense does it contravene that principle. When words do not enter as factors into a shared situation, either overtly or imaginatively, they operate as pure physical stimuli, not as having a meaning or intellectual value. They set activity running in a given groove, but there is no accompanying conscious purpose or meaning. Thus, for example, the plus sign may be a stimulus to perform the act of writing one number under another and adding the numbers, but the person forming the act will operate much as an automaton would unless he realizes the meaning of what he does.

3. .—Our net result thus far is that social environment forms the mental and emotional disposition of behavior in individuals by engaging them in activities that arouse and strengthen certain impulses, that have certain purposes and entail certain consequences. A child growing up in a family of musicians will inevitably have whatever capacities he has in music stimulated, and, relatively, stimulated more than other impulses which might have been awakened in another environment. Save as he takes an interest in music and gains a certain competency in it, he is 'out of it'; he is unable to share in the life of the group to which he belongs. Some kinds of

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 BARNES, EDWARD (1776–1838), of Beech-hill Park, near Barnet, was colonel of the 31st regiment. He commenced his career as an ensign in the 47th regiment on 8 Nov. 1792, became a lieutenant in the army on 8 May 1793, was gazetted into the 86th regiment on 30 Oct. following, became a captain in the 99th regiment on 11 Feb. 1793, a major in the 79th regiment on 17 Feb. 1800, a lieutenant-colonel in the 46th regiment on 23 April 1807, a colonel in the army on 25 July 1810, and a major-general on 4 June 1813. He was lieutenant-governor of Dominica (1808–12), and was gazetted lieutenant-governor of Antigua Dec. 1813, although he did not take up the appointment. He served on the staff in the Peninsula, to which he was appointed in 1812, and commanded a brigade at the battles of Vittoria, Pyrenees, Nivelle, Nive, and Orthes, receiving a cross and three clasps. He also served in the campaign of 1815 in the Netherlands and France as adjutant-general, and was severely wounded at Waterloo. For this campaign he received the Austrian order of Maria Theresa, and the Russian order of St. Anne, 1st class; and previously, on the enlargement of the order of the Bath, was nominated K.C.B. He was colonel fourth garrison battalion 1815–6, and was gazetted as colonel of the 99th regiment on 24 Oct. 1816; he was appointed to the staff in Ceylon in 1819. From 1820 to 1822 he was colonel first battalion rifle regiment. On 25 Aug. 1822 he was made colonel of the 78th regiment, and became a lieutenant-general on 27 May 1825. From Jan. 1824 till Oct. 1831 he was governor of Ceylon. On 24 Feb. 1831 he was made G.C.B., and on 7 June commander-in-chief in India, which appointment he held till May 1833 with the local rank of general. On 14 Oct. 1834 he became colonel of the 31st regiment. In July 1834, on the death of the Right Hon. Michael Angelo Taylor [q. v.], he contested Sudbury as a conservative, when, the number of votes being equal, the mayor or returning officer claimed the privilege of selecting Sir Edward Barnes. A petition was in progress when the general election of 1835 ensued, at which he failed to secure his seat. At the next election (1837) he was returned at the head of the poll. He died in Piccadilly on 19 March 1838, at the age of 62. A general meeting in Ceylon resolved to erect a monument to his memory at Colombo. His portrait was painted for the island of Ceylon by John Wood, and a mezzotint engraving of it on steel was afterwards published by G. T. Payne.

[Gent. Mag. 1838, p. 214; Royal Military Catalogue, iii. 227; Napier's History of the War in the Peninsula; Army Lists.]  BARNES, JOHN (d. 1661), Benedictine monk, was a Lancashire man by extraction, if not by birth. He was educated at Oxford, but after being converted to catholicism he went to Spain and studied divinity in the university of Salamanca under Juan Alfonso Curiel, who ‘was wont to call Barnes by the name of John Huss, because of a spirit of contradiction which was always observed in him.’ Having resolved to join the Spanish congregation of the order of St. Benedict, he was clothed in St. Benedict's monastery at Valladolid 12 March 1604; was professed the next year on 21 March; and was ordained priest 20 Sept. 1608. He was subsequently stationed at Douay and St. Malo; and in 1613 the general chapter in Spain nominated him first assistant of the English mission. After he had laboured in this country for some time, he was apprehended and banished into Normandy with several other priests. Invited to the English priory at Dieulwart, in Lorraine, he read a divinity lecture there, and he was next similarly employed in Marchienne College at Douay.

Venturing again into England, Barnes resided privately at Oxford in 1627 for the purpose of collecting, in the Bodleian library, materials for some works which he intended to publish. At this period his brethren regarded him with grave suspicion. He was an enemy to the pope's temporal power; he had attacked the teaching of certain casuists on the subject of equivocation; he had affirmed that prior to the Reformation there never existed any congregation of Benedictines in England, excepting that of the Cluny order; and he had, with Father Francis Walgrave, opposed the coalition in this country of the monks belonging respectively to the Spanish, Italian (Cassinese), and English congregations. Wood relates that his writings ‘made him so much hated by those of his order that endeavours were made to seize upon him and make him an example.’ Barnes, perceiving the danger, fled to Paris, and there placed himself under the protection of the Spanish ambassador. In consequence, however, of the efforts made by Father Clement Reyner and his interest with Albert of Austria, Barnes was carried from Paris by force, was divested of his habit, and, like a four-footed brute, was in a barbarous manner tied to a horse and hurried away into Flanders (preface to Catholico-Romanus Pacificus). The securing of Father Barnes cost the order 300l. According to Wood he was conveyed from Flanders to Rome, where, by command of the pope,


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 Rh much worn that is impossible to decipher them. The Tangkhul Nāgas also claim this spot as their place of origin. The pundits admit the truth of this legend, and say that the common origin was the cause of associating a Tangkhul with Panthoibi in the farce I have just alluded to. They say that Panthoibi went in search of Nongpok Ningthau, and found him at the site of the present Tangkhul village known as Ukhrul, which they declare is a corruption of okna-pham, i.e. place of meeting. This admission of the pundits is interesting, as showing that there is some connection between the Tangkhuls and the Manipuris. Both physically and mentally the Tangkhuls resemble the Manipuris more closely than any other of the hill tribes do. The exchange of abuse between the sexes is said to have originated from the opprobrious epithets which Panthoibi bandied with Nongpok Ningthau. These two deities are gradually becoming identified with Durga and Mahadeo of the Hindu pantheon.

During a lai-harauba the sexes usually keep apart, in some cases the men all sleeping together throughout the festival. This is a taboo which is almost universal among the Nfiga tribes. In some cases we find sacrifices still performed, but this generally occurs in Loi villages which have not yet embraced Hinduism. At the village of Langmeidong, though the inhabitants are Hindus, we find a pig killed at Pākhangba's harauba, and a pig and two fowls at that of Nongpok Ningthau, and there are also annual sacrifices to these deities, in connection with the crops, of a fowl and a goose. The flesh of these animals is eaten by children who have not yet taken the thread, and the people admit that before their conversion every one used to share in the feasts. The arrangements of Panam Ningthau's harauba are rather unusual. It takes place on a special ground situated on the northern edge of the village of Andro. There are five houses around this ground. In the sanglen or great house, which is the god's, a sacred fire is


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 POKOMO FOLKLORE.

BY ALICE WERNER.

(Read at Meeting, May 21st, 1913.)

Wapokomo are a Bantu tribe inhabiting both banks of the Tana river, from Chara (a few miles from the sea) to within a short distance of the Equator. They are, (unless we count the few outlying Swahili to be found along the coast beyond Lamu), the furthest outpost of the Bantu race in this direction. Beyond them, on the northeast, are the Somali, and, on the north, various Galla tribes, or tribes allied to them, such as the Rendile. The Galla are also interspersed here and there among the Pokomo on the western bank of the Tana, and the Wasanye and Waboni (probably allied to, if not identical with the hunter tribes called Dorobo by the Masai) range over parts of the district. Pokomo, the name by which this tribe is usually known, represents the Swahili pronunciation: they call themselves Wa- f okomo ( f representing the peculiar sound of "bilabial f").

The Wapokomo are divided into thirteen tribes, each of which occupies a fairly well-defined area, though parts of some have migrated and settled in the territory belonging to others. The names of the tribes and districts are identical, and I have not yet been able to ascertain satisfactorily to which the name was first applied. So far the balance of testimony seems to be in favour of the names belonging to the districts and being adopted by the tribes when they settled there; but one old man (at Kulesa) said


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20 in the life of those with whom the individual is connected are inevitable; with respect to them, the social environment exercises an educative or formative influence unconsciously and apart from any set purpose.

In savage and barbarian communities, such direct participation (constituting the indirect or incidental education of which we have spoken) furnishes almost the sole influence for rearing the young into the practices and beliefs of the group. Even in present-day societies, it furnishes the basic nurture of even the most insistently schooled youth. In accord with the interests and occupations of the group, certain things become objects of high esteem; others of aversion. Association does not create impulses of affection and dislike, but it furnishes the objects to which they attach themselves. The way our group or class does things tends to determine the proper objects of attention, and thus to prescribe the directions and limits of observation and memory. What is strange or foreign (that is to say outside the activities of the groups) tends to be morally forbidden and intellectually suspect. It seems almost incredible to us, for example, that things which we know very well could have escaped recognition in past ages. We incline to account for it by attributing congenital stupidity to our forerunners and by assuming superior native intelligence on our own part. But the explanation is that their modes of life did not call for attention to such facts, but held their minds riveted to other things. Just as the senses require sensible objects to stimulate them, so our powers of observation, recollection, and imagination do not work spontaneously, but are set in motion by the demands set up by current social occupations. The main texture of disposition is formed, independently of schooling, by such influences. What conscious, deliberate teaching can do is at most to free the capacities thus formed for fuller exercise, to purge them of some of their grossness, and to furnish objects which make their activity more productive of meaning.

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 he was, as a contriver of new doctrine, thrust into a dungeon of the Inquisition. His mind giving way, he was removed to a lunatic asylum behind the church of St. Paul the Less, and he appears to have been confined there until his death, which occurred in August 1661. ‘If he was in his wits,’ wrote Father Leander Norminton from Rome, ‘he was an heretic; but they gave him christian burial because they accounted him rather a madman.’

By the reformed party Barnes is described as the good Irenæus, a learned, peaceable, and moderate man; but catholic writers, particularly of his own order, condemn his conduct in the severest terms. For example, Dom Bennet Weldon says (Chronological Notes, 138): ‘I have gathered many letters which show him to have tampered much with the state of England to become its pensioner, to mince the catholic truths that the protestants might digest them without choking, and so likewise to prepare the protestant errors that catholic stomachs might not loathe them. He was hard at work in the prosecution of this admirable project in the years 1625 and 1626. He took upon him in a letter to a nobleman of England, which is without date of year or month, to maintain out of true divinity the separation of England from the court of Rome as things then stood, and the oath of fidelity of the English communion, to be lawful and just according to the writers of the Roman church. And he says at the beginning of this wonderful letter, that he had been about eight years at work to get an opportunity of insinuating himself into his majesty's knowledge.’

Barnes wrote the following works: 1. ‘Examen Trophæorum Congregationis Prætensæ Anglicanæ Ordinis S. Benedicti.’ Rheims, 1622, 8vo, dedicated to Pope Urban VIII. It is a reply to Father Edward Mayhew's ‘Congregationis Anglicanæ Ordinis S. Benedicti Trophæa,’ Rheims, 1619. An answer to Barnes is found in some copies of Reyner's ‘Apostolatus Benedictinorum in Angliâ,’ but without a name to it or any mention of Barnes. 2. ‘Dissertatio contra Æquivocationes,’ Paris, 1625, 8vo. He attacks the arguments of Parsons and Lessius. 3. ‘The Spiritual Combat.’ Translated into Latin from the Spanish of John Castaniza. 4. ‘Catholico-Romanus Pacificus,’ Oxford, 1680, 4to. The manuscript was kept among the protestants at Oxford, and not printed till the year named. It is reprinted in Brown's edition of Gratius's ‘Fasciculus Rerum Expetendarum et Fugiendarum,’ Lond. 1690, fol. ii. 826–870. Before the work itself was printed in extenso, portions appeared at the end of Richard Watson's translation of Dr. Basire's treatise on ‘The Ancient Liberty of the Britannick Church,’ Lond. 1661, 8vo, with this separate title: ‘Select Discourses concerning, 1. Councils, the Pope, Schism. 2. The Priviledges of the Isle of Great Britain. 3. The Pope's Primacy and the Supream Power of Kings, both in Temporals, and also Spirituals, accordingly as they put on the quality of Temporals, and are means for the hindring, or procuring, the safety of the Republick.’

[Weldon's Chronological Notes, 79, 81, 97, 131, 135–139, 170, Append. 5; Reyner's Apostolat. Benedictinorum in Anglia, 214–221; Wood's Athenæ Oxon. (ed. Bliss), ii. 500; Oliver's Hist. of the Catholic Religion in Cornwall, 507; Dodd's Church Hist. ii. 134, iii. 101; Wadsworth's English Spanish Pilgrime, 2nd ed. 1630, p. 71; François, Bibl. des Ecrivains de l'Ordre de Saint Benoît, i. 93.]  BARNES, JOSHUA (1654–1712), Greek scholar and antiquary, the son of a London tradesman, was born on 10 Jan. 1654. He was educated at Christ's Hospital and admitted a servitor of Emmanuel College, Cambridge, on 11 Dec. 1671. He graduated B.A. in 1675, was elected to a fellowship in 1678, took the degree of M.A. in 1679, and of B.D. in 1686 (incorporated at Oxford July 1706). He was chosen professor of Greek in 1695.

At Christ's Hospital Barnes was remarkable for his precocity. When only fifteen years of age he published ‘Sacred Poems in Five Books,’ and in the following year a poem on the ‘Life of Oliver Cromwell the Tyrant.’ To the same date belong some dramatic pieces, in English and Latin, on Xerxes, Pythias and Damon, and similar subjects; a Latin poem on the fire of London and the plague; and a Latin elegy on the beheading of John the Baptist. In 1675 he published ‘Gerania, or the discovery of a little sort of people anciently discoursed of, called Pygmies,’ a whimsical voyage imaginaire that may perhaps have given Swift some hints for the ‘Voyage to Lilliput.’ His next publication was ‘Αὐλικοκάτοπτρον, sive Estheræ Historia, Poetica Paraphrasi, idque Græco carmine, cui versio Latina opponitur, exornata,’ 1679. In the preface to this book he states that he found it easier to write in Greek than in Latin, or even English, ‘since the ornaments of poetry are almost peculiar to the Greeks, and since he had for many years been extremely conversant in Homer, the great father and source of Greek poetry.’ Bentley used to say of him that he ‘knew as much Greek as a Greek cobbler’—a doubtful compliment. In 1688 he published a ‘Life of


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 Rh early life. "Sir John William Lubbock, the astronomer and mathematician, and a prominent Fellow of the Royal Society, spent his early married life at Mitcham Grove, in a house (now pulled down) which had belonged to the Hoares. But on succeeding to the baronetcy in 1840, he settled permanently at High Elms, Farnborough, Kent, which, at the beginning of the nineteenth century, had been a mere farm. He had a family of eight sons and three daughters, and as the former began to grow up he made a delightful cricket ground for them, and organised matches in which for some years he used to take part. John was the eldest of the sons, and being in his boyhood rather delicate, and from the first devoted to study, he was less known for success in games and sport than his numerous brothers. He was, however, fond of cricket and the Eton game of fives, his father having built a fives court at High Elms, and there being also a court at my home (about three miles off). For a time he assisted in the management of the West Kent Cricket Club. Long afterwards, when he had almost given up the game, he agreed to play one or two matches for the 'Lords and Commons,' then exceptionally strong in cricketers. In order to prepare himself, he used to get Joseph Wells, the Bromley professional, to bowl to him for some weeks regularly in the early morning before he went up to London to business, the result being that he scored well in matches against Harrow and the famous wandering club 'I Zingari.' Lord Avebury was very keen about fives, and a good performer. I have played with him scores of times. He generally had some stiff book of science with him, which he read between the games. When we most often played together he was engaged in the study of bee life, and between the games I have several times seen him mark a bee's head with paint, the bee never attempting to sting him. He was trying how far they could find their way home to the hive." With respect to Lord Avebury's intimate association with Charles Darwin, Dr. Norman adds,—"His introduction to science was undoubtedly to a large extent brought about by his being near Darwin, who encouraged and helped him in his study of plant life when he was a child."

He was an indefatigable Fellow of the Royal Society, and contributed over one hundred papers to its publications. His favourite


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Rh While this "unconscious influence of the environment" is so subtle and pervasive that it affects every fiber of character and mind, it may be worth while to specify a few directions in which its effect is most marked. First, the habits of language. Fundamental modes of speech, the bulk of the vocabulary, are formed in the ordinary intercourse of life, carried on not as a set means of instruction but as a social necessity. The babe acquires, as we well say, the mother tongue. While speech habits thus contracted may be corrected or even displaced by conscious teaching, yet, in times of excitement, intentionally acquired modes of speech often fall away, and individuals relapse into their really native tongue. Secondly, manners. Example is notoriously more potent than precept. Good manners come, as we say, from good breeding or rather are good breeding; and breeding is acquired by habitual action, in response to habitual stimuli, not by conveying information. Despite the never ending play of conscious correction and instruction, the surrounding atmosphere and spirit is in the end the chief agent in forming manners. And manners are but minor morals. Moreover in major morals, conscious instruction is likely to be efficacious only in the degree in which it falls in with the general "walk and conversation" of those who constitute the child's social environment. Thirdly, good taste and æsthetic appreciation. If the eye is constantly greeted by harmonious objects, having elegance of form and color, a standard of taste naturally grows up. The effect of a tawdry, unarranged, and over-decorated environment works for the deterioration of taste, just as meager and barren surroundings starve out the desire for beauty. Against such odds, conscious teaching can hardly do more than convey second-hand information as to what others think. Such taste never becomes spontaneous and personally engrained, but remains a labored reminder of what those think to whom one has been taught to look up. To say that the deeper standards of judgments of value are framed

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Page:Folk-lore - A Quarterly Review. Volume 24, 1913.djvu/255

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[The following story has been sent to me by Mr. D. Jenness, of Balliol College, Oxford, who has recently been conducting anthropological researches at the instance of the University Committee for Anthropology in the D'Entrecasteaux Group, New Guinea, and is now attached to the Stefannson Expedition to the Arctic; so that I must make myself responsible for the publication of this interesting piece of Fijian folklore. It was collected from a Fijian mission-teacher at Goodenough Island, who has since died.—R. R. Marett.]

ago some white men with two Fijians went to one of the islands in the Fiji group to have a look at it. The Fijians were left in charge of the boat. One said to the other,—"You look after the boat while I have a look round." So he went away, and looking down on to the beach in a certain place he saw what appeared to be two men, one of whom, catching sight of him, fled away. He knew they could not be ordinary men because the island was uninhabited, so he crept up to the one that remained, busily digging in the sand, and caught hold of him. His captive, however, suddenly straightened up to a great height, and ran up a small hill, with the Fijian clinging round his neck. On the top of the hill was a tree called Mafa, and the being entered into a hole in its side, leaving the Fijian in a trance without. By and by he came to, and went down to the boat and slept. In the afternoon the being came to him and told him to go back to the tree, where he would find a small stone wrapped in a piece of calico. So the man went and found it. At night the being came again to him and told him to take great care of the stone, which was a crystal like glass. "You must not show it to anyone," it said, "and, if you are wishing anything, you have only to look into the stone." So the Fijian went back home. Thereafter, when a man was ill, the Fijian had only to look into the stone, and it told him the remedy. Many cures were worked in this way. After a time some English doctors heard of these wonderful cures, and sent for him to help them at the hospital. No one, however, knew anything about the stone. While he was at the hospital, two young