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User talk:129.71.207.102

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Further author details?
Just wondering whether there is further details about the author Ernest Shriver within the book that you cite. It helps for us to undertake a little more research around the author. Any sort of details can be helpful in identifying who is who. If you do have detail, then adding it either to the author or author talk page would be most helpful. Thanks. — billinghurst  sDrewth  15:42, 31 May 2011 (UTC)

title: User talk:129.71.207.102


text: Popular Science Monthly/Volume 32/December 1887/American Cinque-Foils

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text: Index:Works Translated by William Whiston.djvu


text: Popular Science Monthly/Volume 32/December 1887/The Rise of the Granger Movement


text: Popular Science Monthly/Volume 32/December 1887/The Boyhood of Darwin


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Page:Dictionary of National Biography volume 03.djvu/158

Barbon but he held the allegiance of a large congregation. He combined his ‘trade’ of leather-seller with his preaching, and he must pretty early have joined to himself in his pastorate one Greene, a ‘felt-maker’—the two ‘trades’ exciting the sarcasms of adversaries of nonconformity. In a contemporary scurrilous pamphlet entitled ‘New Preachers, New,’ we have mention of ‘the last tumult in Fleet Street, raised by the disorderly preachment, pratings, and pratlings of Mr. Barebones, the leather-seller, and Mr. Greene, the felt-maker, on Sunday last, 19 Dec.’ [1641]. The ‘tumult’ is jocosely described, and ‘1,000 persons’ are alleged to have been present; but the ‘tumult,’ so far from originating in the ‘disorderly preachment,’ certainly originated in violent intrusion upon the worshippers. Another pamphlet on the same disturbance is entitled ‘The Discovery of a Swarme of Separatists, or a Leather Seller's Sermon. Being a most true and exact relation of the tumultuous combustion in Fleet Street last Sabbath day, being 29 of Decemb. [19 in text]; truly describing how Burboon, a leather seller, had a conventicle of Brownists met at his house that day, about the number of an hundred and fifty, who preached there himself about five hours in the afternoon. Showing likewise how they were discovered and by what means, as also how the constable scattered their nest, and of the great tumult in the street .... London: Printed for John Greensmith, 1641.’ In this publication we read concerning the persecutors' treatment of the worshippers: ‘At length they catcht one of them alone, but they kickt him so vehemently as if they meant to beate him into a jelly. It is ambiguous whether they have kil'd him or no, but for a certainty they did knock him as if they meant to pull him to pieces. I confesse it had been no matter if they had beaten the whole tribe in the like manner’ (A 3).

Barbon's position commercially was a stable one. In 1650 he was surety with Sir Fulk Greville, John Harvey, and Thomas Barnardiston, each in 500l., for Dr. Aaron Guerdon, master of the mint, ‘for the performance of his covenants and indents’ (Calendar of State Papers, 25 July, 1649–52, p. 249). On 6 June 1653 Oliver Cromwell summoned Barbon ‘to appear,’ as the writ runs, ‘at the council chamber, Whitehall, on 4 July, and take upon you the trust of member for the city of London’ (Calendar of State Papers, 1652–3, p. 386). The assembly, which met on 4 July, was christened by its enemies ‘Barebone's,’ or the ‘little’ parliament. In the house Barbon does not seem to have spoken at all. But we read that on Tuesday, 2 Aug., ‘the house being informed that there were divers petitioners at the door out of the city of London, Mr. Barbone and Captain Stone were sent forth. Mr. Barbone acquaints the house that the petition was in behalf of Lieutenant-colonel John Lilburne’ ( Cromwellian Diary, ed. Rutt, i. p. v, Introduction).

The ‘little parliament’ had only five months' lease; and Barbon did not again accept the dignity of M.P. He continued to preach as the ‘leather-seller of Fleet Street.’ In 1659–60 he was again the object of assaults. Samuel Pepys writes: ‘February 12th .... So to my father's, where Charles Glascocke was overjoyed to see how things are now; who told me the boys had last night broke Barebone's windows’ (p. 45). ‘February 22nd, 1659–60—I observed this day how abominably Barebone's windows are broke again last night’ ( Diary, ed. Bright, i. p. 53).

Barbon did all in his power to hinder the restoration of Charles II. Marchmont Needham confided to Praisegod the manuscript of his book, ‘News from Brussels in a Letter from a near Attendant on his Majesty's Person to a Person of Honour here. Dated 10 March 1659[–60].’ The object of the work was to expose the evil life of Charles in Holland, and Barbon had it printed and circulated broadcast. Nor did he seek to conceal his responsibility ( Athenæ (Bliss), iii. 1187). But Barbon did more in the cause of the Commonwealth. On Thursday, 9 Feb. 1659–60, he presented the famous ‘Petition of Mr. Praise-God Barebone and several others to the Parliament’ against any kind of reconciliation with the Stuarts or the monarchy. It proposed that all officials should solemnly abjure the Stuarts, and that any one publicly proposing a restoration should be deemed guilty of high treason.

The royalists republished the petition, and in one of their attacks on it—the ‘Picture of the Good Old Cause drawn to the Life. In the Effigies of Master Prais-God Barebone. With several examples of God's Judgment on some Eminent Engagers against Kingly Government’—introduced a vividly engraved portrait of its author. Another tract vituperating Barbon's latest act was entitled: ‘That wicked and blasphemous petition of Praisegod Barbone and his sectarian crew, presented to that so-called the Parliament of the Commonwealth of England, Feb. 9, 1659, for which they had the thanks of that House, anatomized. Worthily stiled by his Excellency the Lord Generall Monck, Bold, of dangerous consequences, and venemous. By a Lover of Christ and his Ordinances, Ministers and their Calling, Parliaments and their


text:
Author:Augustine Henry

Works

 * ; in 7 volumes; with separate parts for plates
 * (Flora)

title: Author:Augustine Henry


text:
Author:Ernest Shriver

Works

 * Stealing Railroad Engines  (1898)

title: Author:Ernest Shriver


text: Popular Science Monthly/Volume 32/December 1887/Thought and Language


text: Popular Science Monthly/Volume 32/December 1887/The Metals of Ancient Chaldea


text:
User talk:76.177.24.194

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title: User talk:76.177.24.194


text:
Page:The Eurypterida of New York Volume 1.pdf/107

 These sections show that the Eurypterus-bearing black shales are intercalated in red and green shales with thinner beds of dolomites and mudrocks. The waterlime and shale occurrences of Eurypteri in these Salina beds are hence not expressions of different biologic facies.The eurypterid fauna occurs in the black shale, nos. 8 and 10 in the foregoing table.

From wells of the neighborhood of the preceding locality the following section has been obtained by Sarle:


text: Popular Science Monthly/Volume 32/December 1887/Our Forestry-Problem


text: Popular Science Monthly/Volume 32/December 1887/The Dangers of Receiverships


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Page:Dictionary of National Biography volume 03.djvu/159

 Freedome; the Town of Ipswich her Peace and Prosperity, Civill and Ecclesiasticall: being sometimes an Inhabitant there. Printed by Philo-Monarchæus [4 April 1660].’ Barbon is here pronounced ‘worthy of all dedignation, indignation, and abomination.’ Another broadside travesties the petition after this fashion: ‘To the Right Honorable the High Court of Parliament sitting at Westminster. The Illegal and Immodest Petition of Praise-God Barbone, Anabaptist and Leather Seller of London: most impudently showeth that your Petitioner hath known a great while, and indeed long enough to have had more wit and more honesty,’ &c. (4 July 1660).

Although Barbon took advantage of the temporising ‘general pardon’ of 1660, he did not forsake his friends after the accession of Charles II. On 5 Sept. 1661 Humphrey Lee writes to Katharine Hurleston that Praise-God Barebones constantly resorts to Major Bremen and Vavasour Powell, prisoners in the Fleet (Calendar of State Papers, p. 82). On 26 Nov. 1661 Barbon, along with Major John Wildman and James Harrington, was arrested and sent to the Tower (, as before, p. 567). On 31 Dec. 1661, interrogations were drawn up by Secretary Nicholas to be administered to Mary Ellis, as to what she knew of Praisegod Barebones and others; their meetings at one Porter's house, where she had been servant; the weekly dining there of the post-office clerks (ibid. p. 197). We get a glimpse of Barbon in prison on 27 July 1662, when an order in council on petition of Sarah Barebones released her husband on bail from the Tower, where he had been close prisoner ‘many months, and so ill that he must perish unless released’ (Calendar, p. 447). But under 3 Nov. 1662 we discover that his steps were still dogged: ‘Examination of Lieutenant Kingsley as to his acquaintance with Jesse [Henry Jessey?], whom he apprehended two years before, … and Praise-God Barebones’ (ibid. p. 541).

After his release from prison Barbon reappears, in 1676, as a witness on house-rents, whilst he was resident in St. Dunstan's parish, and, as already noted, he was then aged eighty years. He died at the close of 1679. His burial is registered in the parish register of St. Andrew, Holborn, under date ‘5 Jan. 1679[–80], at ye ground near ye Artillery’ (Notes and Queries, 4th series, iii. 215).

It has been stated that Barbon had two brothers, respectively named ‘Christ-came-into-the-world-to-save Barebone’ and ‘If-Christ-had-not-died-thou-hadst-been-damned Barebone,’ abbreviated into ‘Damned Barebone’ (, Biogr. Hist. of England, iii. 68); but there is no proof of this. The only other Barbon known at this period was Dr. Nicholas Barbon, probably Praisegod's son [see ].

 BARBOUR, JOHN (1316?–1395), Scottish poet, the earliest and one of the best of the ancient Scottish poets, a contemporary of Chaucer, was archdeacon of Aberdeen. The date of his birth is conjectural, but his death, on 13 March 1395, is proved by an entry in the obit book of the cathedral, the cessation in that year of a pension conferred on him by Robert II, and other documentary evidence. In 1357 he appears as archdeacon of Aberdeen in a safe-conduct by Edward III to him and three scholars going to study at Oxford; and in the same year he was named one of the proxies of the Bishop of Aberdeen in the council which met at Edinburgh to provide for the ransom of David II. Nothing is known of his earlier history, and his name derived from a common trade renders the conjectures hazardous which have found for him a parentage in north, midland, and south Scotland. In all likelihood he was an Aberdonian, and minute observers have even detected peculiarities of that dialect in his poems. Similar safe-conducts in 1364 (when he was accompanied by four horsemen on his way to Oxford or elsewhere, as he might think proper), in 1365 (when he had leave to travel through England to St. Denis with six horsemen), and in 1368 (with two valets and two horses to the other dominions of the king in the direction of France), show that in all probability he pursued his studies and superintended those of others, both at Oxford and Paris. In 1372 he was one of the auditors of exchequer, and


text: Popular Science Monthly/Volume 32/December 1887/A Great Lesson


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The Encyclopedia Americana (1920)/Steinhauer, Henry Bird

STEINHAUER, Henry Bird, Canadian Chippewa Indian clergyman and missionary: b. Ramak Indian Settlement, Lake Simcoe, Ontario, 1804; d. Whitefish Lake, Ontario, 29 Dec. 1885. He was adopted and educated by a German, family, and about 1840 he accompanied a Methodist missionary, Rev. James Evans, to the Canadian Northwest. He was at Norway House with Evans for about 15 years, acting as Cree interpreter and assisting the missionary in his task of forming symbolic characters for the Cree language. He was afterward ordained in the Methodist Church and established a mission at Whitefish Lake, where he labored until his death. He translated nearly all of the Bible into the Cree language.


text: Popular Science Monthly/Volume 32/December 1887/The Color of Words


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 in the following year clerk for the audit of the household of the king. In 1375, as he himself records, he composed the poem of the ‘Brus,’ by which he is best known, as it at once became a national epic, celebrating in short and pithy lines, easy to remember, the story of the war of independence and the deeds of   King Robert of Scotland That hardy was of hert and hand And Schir James of Douglas That in his tyme sa worthy was. In 1377 he received from Robert II a sum of ten pounds, and next year a perpetual pension of twenty shillings, to be paid from the ‘king fermes’ or rent of Aberdeen, with power to assign it in mortmain, which is stated in one of the exchequer accounts to have been a reward for his poem. He was again auditor of exchequer in 1382 and 1384, and in 1388 he received a further pension for life of ten pounds from the customs of Aberdeen. It has been conjectured that this may have been a return for a poem, now lost, on the genealogy of the Stuarts, to which Wyntoun refers— The Stewartis oryginale The Archdekyne has treted hale In metyr fayre. (Chronykil, viii. 7, 143.) Another passage of the same author mentions that the genealogy was traced from Dardane, Lord de Frygya, ......   Tyl Robert our secound kying That Scotland had in governyng. (ii. 1, 130.) Wyntoun also says that Barbour made a genealogy of Brutus (iii. 3, 139), and some editors have supposed this to be the same work as that on the Stuarts, and have even given it the name of the ‘Brute.’ But it appears more probable that the reference here is to the legend of Troy, which Barbour, like other writers of his age, is believed to have treated in a poem, two fragments of which have been recently discovered at Cambridge, and printed by the Early English Text Society. A more important discovery, due like the former to Mr. Henry Bradshaw, is the long poem on the ‘Legends of the Saints,’ which, though without author's name, is proved with reasonable certainty to be Barbour's by the similarity of its metre with that of the ‘Brus,’ of the dialect with the Scottish of his time, and by the inclusion in the saints whose lives are told of Ninian, the primary saint of Scotland, and Machar, a disciple of Columba, the patron saint of Aberdeen. This poem, which has now been published by Horstmann in his ‘Altenglische Legenden,’ contains an interesting notice of its author and allusions to another hitherto unknown work which, assuming it to be of proportionate length with the ‘Legends of the Saints,’ would make him one of the most prolific poets of the middle ages:— Tharfor sene I ma nocht work As minister of haly Kirke For gret elde and feblenes Yet for to eschew idlenes, I hafe translatit symply Sum part as I fand in story Of Mary and hir Son Jesu. From the outline of the contents of this work which follows, it appears to have comprised the whole gospel history with the legend of the Virgin Mary's subsequent life. The ‘Legends of the Saints’ contains 33,533 verses and lives of fifty saints, commencing with those of the apostles and evangelists, which are followed by various martyrs and confessors, both of the eastern and western church, taken for the most part from the ‘Legenda Aurea.’ No English saints are included, and only the two Scottish above mentioned—that of St. Machar, probably taken from the Latin life which was one of the lectures or lessons in the breviary of Aberdeen; and that of St. Ninian, from his life by Ailred of Rievaulx, with the addition of a few miracles wrought in the author's time at Ninian's shrine at Whithorn. One of these, whose subject was John Balormy, ‘a gudeman in Murrefe (i.e. Moray), born in Eglyn,’ of whom the author says, ‘I kend hym weill mony day,’ confirms the attribution of the poem to Barbour. But the style of verse and tone of the poem so well agree with the ‘Brus’ that few persons will doubt the authorship which its German editor, as well as Mr. Bradshaw, assumes as certain. From the expressions as to his age and infirmity a date between 1380 and 1390 has been assigned to it. There are frequent notices of Barbour as a witness to deeds in the ‘Register of Aberdeen’ down to 1392. The payment of his life pension ceased in 1395, and in 1398 he is referred to as deceased in an inquest as to certain lands, the ward of which had been conferred on him by Robert II. This document confirms the date of his death as being in 1395 by the statement that the ward had been held by Alexander Abercromby for rather more than two years and a half since the date of the archdeacon's death.

In 1380, fifteen years before his own death, Barbour mortified his pension of twenty shillings in favour of the cathedral for a mass to be said on his anniversary on behalf of his soul and those of his parents.


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Popular Science Monthly/Volume 32/December 1887/John Jacob Baeyer

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text: Popular Science Monthly/Volume 32/December 1887/Correspondence


text: Popular Science Monthly/Volume 32/December 1887/Editor's Table


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 Such are the facts known to us of the life of Barbour, few in number, but sufficient to represent the career of a learned and busy, pious and prosperous ecclesiastic. His poems add scarcely any personal details except those already noted, but their spirit reveals a character in keeping with his external circumstances. They are frank and simple expressions of the early style of narrative poetry, free from all effort of laboured art, sometimes tedious from their minuteness of detail, but at other times charming from their naturalness, and occasionally striking a deep note of national or human feeling. The age in which they were written, and the effect of the ‘Brus’ upon the character of the Scottish nation, give their author a place in literature beyond the intrinsic merit of his works, either as poetry or history. The ‘Brus’ was in great part copied by Wyntoun, and the main facts, which Barbour may easily have derived from eye-witnesses, one of whom, Sir Alan Cathcart, he names, may be relied on; although, by an inexplicable blunder, he has confounded his hero with his grandfather, the competitor of Baliol for the crown before Edward I at Norham. The aim of true history and the pleasure it gives have seldom been better described than in the prologue of this poem:— Storyis to red ar delitabill, Suppos that tha be nocht but fabill. Than suld storyis that suthfast wer And tha wer said on gud maner Haf doubill plesans in herying: The fyrst plesans is the carping, And the tothir the suthfastnes That schawis the thing rycht as it wes. The praise of the national virtue of independence, which is the moral of his poem, was the natural voice of a time when Scotland was rejoicing at its escape from the imperial schemes of the Plantagenet kings; but it deserves note that Barbour bases it on the value of personal freedom— A! fredom is a noble thing; Fredom mais man to haf liking, Fredom all solace to man giffis: He lifis at es that frely lifis— and laments the position of the serfs whose emancipation had not yet come:— Schortly to say is nane can tell The sair condicioun of a threll. In other passages he shows a gentleness which recalls Chaucer, as in the anecdote of the king stopping his host to provide for the delivery of a poor woman. But his humour is far inferior. As a compensation he never trenches on the coarseness to be found not only in the English, but in a worse form in some of the later Scottish poets. His range and depth of observation are also much more limited. Instead of the comedy of human nature in the ‘Canterbury Tales,’ he has given us only a drama of war with a single hero. His other poems are almost literal translations: the ‘Legends of the Saints’ from the ‘Legenda Aurea,’ and the Troy book from Guido da Colonna's ‘Historia Destructionis Troiæ.’ His imagination required facts or legends to stimulate it. He is not a creative poet. It is only on rare occasions that he indulges even in the graces of composition sometimes thought inseparable from poetry. To one of these, his description of spring, the reader is referred as representing his verse at its best; but to compare it, as has been done, with the melodious ease of Chaucer's rhythm is too severe a trial.

The German edition of the ‘Legends of the Saints’ claims for that poem a superiority over the ‘Brus’ in form and skill in composition, but this seems the partiality of an editor. There is little in this respect to choose between them, and the interest of the historical surpasses that of the legendary poem.

The few romances and other poems of earlier date than Barbour, whose authors are for the most part unknown, and which exist only in fragmentary form, cannot displace him from the unique position of being the father both of vernacular Scottish poetry and Scottish history. Blind Harry's ‘Wallace’ is a century later; Wyntoun was a contemporary, but of a younger generation. In virtue of this position Barbour did much to fix the dialect which sprang from the Northumbrian or northern English, and was preserved by the writers who succeeded him in the form known as broad Scotch, though it is still called by Barbour and even later Scottish poets ‘Inglis,’ or by one of them ‘Inglis of the northern leid.’ His works have therefore a special linguistic interest which has attracted the notice of modern philologists.

The chief manuscripts of the ‘Brus’ are those in the Advocates' Library, Edinburgh, and in St. John's College, Cambridge, both of which are transcripts by John Ramsay towards the end of the fifteenth century. The oldest printed edition extant is that ‘imprentit at Edinburgh by Robert Likprink at the expensis of Henrie Charteris, MDLXXI,’ of which a copy, probably unique, was sold at the sale of Dr. D. Laing's library for 142l. 10s. This was followed by the edition of Hart in 1616, and there have been many since, of which the best are those of Dr. Jamieson, Mr. Cosmo Innes, and the Early English Text Society (edited by Skeat).


text: Popular Science Monthly/Volume 32/December 1887/Literary Notices


text: Popular Science Monthly/Volume 32/December 1887/Popular Miscellany


text: Popular Science Monthly/Volume 32/December 1887/Notes


text: Popular Science Monthly/Volume 32/January 1888/Governmental Interference with Production and Distribution


text: Popular Science Monthly/Volume 32/January 1888/Evolution and Religious Thought


text: Popular Science Monthly/Volume 32/January 1888/Glimpses of Life Along a Coral Reef


text: Popular Science Monthly/Volume 32/January 1888/The Psychology of Joking


text: Popular Science Monthly/Volume 32/January 1888/Railroads and Trade-Centers


text: Popular Science Monthly/Volume 32/January 1888/Race and Language


text: Popular Science Monthly/Volume 32/January 1888/Science and the Bishops


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Page:Dictionary of National Biography volume 03.djvu/162

 The only manuscripts of the fragments on the Trojan war are appended to two manuscripts of Lydgate's poem on the same subject, one in the Bodleian and the other in the Cambridge University Library. They have been printed by the Early English Text Society. The ‘Legends of the Saints’ exists only in a single manuscript in the same Cambridge Library. The ‘Legend of St. Machar’ was printed from it by Horstmann in his ‘Altenglische Legenden, neue Folge,’ Heilbronn, 1881, and the remainder, along with the fragments of the poem on the Trojan war, were published by the same editor at Heilbronn in 1882.

 BARCAPLE, EDWARD FRANCIS MAITLAND, (1803-1870), Scottish judge. [See under .]

BARCHAM, JOHN (1572–1642), antiquary and historian. [See .]

BARCLAY, ALEXANDER (1475?–1552), poet, scholar, and divine, was born about the year 1475. The question whether he was by birth a Scotchman or an Englishman has been abundantly disputed, but there is no evidence to support the latter contention. Pits considered that Barclay's native district was probably Devonshire, apparently on no other ground than that of his having held preferment there. Wood adds a to his name (for which the occurrence of the same prefix in the Prologe of James Locker, ‘Ship of Fools,’ ed. Jamieson, i. 9, is hardly a sufficient voucher), and idly supposes him to have been born at Berkeley in Somersetshire, for which should be read Gloucestershire. On the other hand, not only do his baptismal name and the spelling of his surname primâ facie suggest a Scotch origin, but there remains the distinct statement of a contemporary, Dr. William Bulleyn, who lived many years in the northern counties of England, that ‘Bartley’ was ‘borne beyonde the colde River of Twede.’ In his ‘Scriptorum Summarium’ Bale introduces Barclay simply as ‘Scotus;’ and Holinshed, cited by Ritson, likewise calls him a Scot. The Scotchman Dempster also claims him as his countryman (Historia Ecclesiastica Gentis Scotorum, i. 106), adding that he lived in England, having been expelled from his native country for the sake of religion; which statement, however, cannot be correct, if Barclay was settled in England by 1508 or earlier, up to which time no religious disputes had occurred in Scotland. Little importance attaches to the cavil that, had Barclay been a Scot, he would have taken more frequent opportunities of singing the praises of his native land. This would not have added to his comfort in England; moreover, one of his chief patrons, as will be seen, was the victor of Flodden Field. In the ‘Ship of Fools,’ however (sec. ‘Of the ruyne, &c. of the holy fayth’) occurs, subjoined to ‘a specyall exhortacion and lawde’ of Henry VIII, a warm tribute to James IV of Scotland, consisting of several stanzas, one of them an acrostic, and including a recommendation of a close alliance between the lion and the unicorn. At the time of their publication, hardly any one but a Scotchman would have indited these stanzas. Lastly, the argument in favour of Barclay's Scottish nationality is still further strengthened by the Scottish element in his vocabulary. The words in question are not numerous, but it is difficult otherwise to account for their presence (, i. xxix–xxx).

Possibly Barclay may have first crossed the border with the view of obtaining a university education in England, according to a practice not unusual among his countrymen even in his day (, 326). He is conjectured to have been a member of Oriel College, as it would seem solely on the ground that he afterwards dedicated his chief literary work to Dr. Cornish, bishop of Tyne (suffragan bishop of Bath and Wells), who was provost of Oriel from 1493 to 1507. As a matter of course, we have a suggestion that Cambridge and not Oxford, and a third that Cambridge as well as Oxford, may have been Barclay's university. Warton cites a line from ‘Eclogue I,’ which at all events shows that Barclay once visited Cambridge; to this it may be added that in the same Eclogue ‘Trompyngton’ and ‘good Manchester’ (query Godmanchester, though the reference may be to Manchester, with which James Stanley, bishop of Ely, 1506–15, was closely connected) are mentioned among the well-known places of the world. But so much familiarity with Cambridge and its neighbourhood might well be acquired by an Ely monk. At the one or the other of the English universities, if not at both, he may be assumed to have studied and to have taken his degrees. In his will he calls himself doctor of divinity, but where and when he took this degree is unknown. Either


text: Popular Science Monthly/Volume 32/January 1888/The Outcome of the Granger Movement


text: Popular Science Monthly/Volume 32/January 1888/Climate of the Lake Region


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Page:Folk-lore - A Quarterly Review. Volume 29, 1918.djvu/7

 CONTENTS.


text: Popular Science Monthly/Volume 32/January 1888/English Phonology


text: Popular Science Monthly/Volume 32/January 1888/The Monkeys of Dutch Guiana


text: Popular Science Monthly/Volume 32/January 1888/Sketch of Cleveland Abbe


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Barclay before or after his university career, while he was still ‘in youth,’ he resided at Croydon in Surrey, of which place repeated mention is made in ‘Eclogue I.’

Barclay's student life had, according to his own testimony in the ‘Ship of Fools’ (sec. ‘Of unprofytable Stody’), been full of ‘foly;’ and it has been supposed that this may have induced him to travel abroad before his entrance into holy orders. The shepherd Cornix, by whom in his ‘Eclogues’ Barclay evidently, as a rule, designates himself, speaks of Rome, Paris, Lyons, and Florence as towns which he visited among many others, when he saw the world in his youth. We know of no authority for Mackenzie's assertion that he also travelled in the Netherlands and in Germany. In any case his years of travel must have fallen in a most active period of the continental Renascence, when Englishmen were freely gathering in the learning which they were to acclimatise at home. It is impossible to determine how much of his scholarship Barclay acquired in England. He seems to have had but a slight acquaintance with Greek. Of his knowledge of Latin poets his ‘Eclogues’ were to furnish ample evidence; of other writers he specially quotes Seneca. But the monument proper of his Latin scholarship is his translation of Sallust's ‘Bellum Jugurthinum,’ which he published at some date unknown in obedience to the wish of the Duke of Norfolk. It is prefaced by a dedication to this nobleman, in which the author speaks of ‘the understandyng of latyn’ as being ‘at this time almost contemned by gentylmen,’ and by a Latin letter, dated from [King's] Hatfield in Hertfordshire, to John Veysy, bishop of Exeter. His familiarity with French he showed by composing for publication in 1521, again at the command of the Duke of Norfolk, a tractate ‘Introductory to write and to pronounce Frenche,’ which is mentioned by Palsgrave in ‘L'Esclaircissement de la langue Françoise,’ printed in 1530. A copy of Barclay's treatise, probably unique, exists in the Bodleian.

In the early years of the sixteenth century the union between churchmanship and learning was still hardly less close in England than it was in that group of continental scholars, among whom Sebastian Brant was already a prominent figure. Soon after Barclay's return to England he must have been ordained by Bishop Cornish, through whom he was appointed a priest in the college of Ottery St. Mary, in Devonshire, of which the pluralist bishop held the wardenship from 1490 to 1511. The college of secular priests, of which Barclay was a member, was founded in 1337 by John Grandisson, bishop of Exeter; the manor and hundred had been obtained by him in exchange from the dean and chapter of Rouen, to whom they had been granted by Edward the Confessor. It was here that Barclay, in 1508, accomplished the work to which he owes his chief fame, the English verse translation of the ‘Ship of Fools,’ first published by Pynson in December 1509, with a dedication by the author to Bishop Cornish on the back of the first leaf. In this dedication he speaks of the work as ‘meorum primiciæ laborum quæ in lucem eruperunt,’ but he had previously, in 1506, put forth without his name a book called the ‘Castell of Laboure,’ a translation from the French poet, best known as a dramatist, Pierre Gringoire's ‘Le Chateau de Labour’ (1499), a moral allegory which, though of no novel kind, was speedily reprinted by a second publisher.

During his residence at Ottery St. Mary Barclay made some other friends and enemies. Among the former was a priest, John ‘Bishop by name,’ his obligations to whom he warmly attests in the ‘Ship of Fools’ (sec. ‘The descripcion of a wyse man’), gravely playing on his name as that of ‘the first ouersear of this warke.’ A certain ‘mayster Kyrkham,’ to whose munificence and condescension he offers a tribute in the same poem (sec. ‘Of the extorcion of Knyghtis’), professing himself, doubtless in a figurative sense only, ‘his chaplayne and bedeman whyle my lyfe shall endure,’ is with much probability supposed to be Sir John Kirkham, high sheriff of Devonshire in the years 1507 and 1523 (see the authorities cited by i. xxxvii, and cf. as to the family of Kirkham, Magna Britannia, part i. ccii–cciii). In the same section of the poem he departs from his general practice of abstaining from personal attacks, in order to inveigh against a fat officer of the law, ‘Mansell of Otery, for powlynge of the pore;’ elsewhere (sec. ‘Inprofytable bokes’) the parsons of ‘Honyngton’ (Honiton) and Clyst are glanced at obliquely as time-serving and sporting clergymen; and to another section (‘Of hym that nought can and nought wyll lerne’) an ‘addicion’ is made for the benefit of eight neighbours of the translator's, secondaries (priest-vicars) of Ottery St. Mary, without whose presence the ‘ship’ would be incomplete.

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 niscences of the West occur even in his later poems (‘Bristowe’ in Ecl. iv., ‘the Severn’ in Ecl. ii.); but in the dedication of ‘The Myrrour of Good Maners, translated ‘at the desyre of Syr Gyles Alyngton, Knyght,’ and printed without a date by Pynson ‘at the instance and request’ of Richard, earl of Kent, Barclay calls himself ‘prest: and monke of Ely.’ This ‘Myrrour’ is a translation from Dominic Mancini's elegiac poem ‘De quatuor Virtutibus’ (1516); and the address prefixed to it contains the interesting statement that Sir Giles Alington had requested Barclay to abridge or adapt Gower's ‘Confessio Amantis,’ but that Barclay had declined the undertaking as unsuitable to his age, infirmities, and profession (, iii. 195). The ‘Eclogues,’ the early editions of which are again undated, were manifestly also written at Ely (see in Ecl. iii. the passage on Bishop Alcock, ‘now dead and gone;’ Alcock, the founder of Jesus College, Cambridge, who is also lamented in Ecl. i., died in 1500; and see in Ecl. v. the reference to ‘Cornyx whiche dwelled in the fen,’ and the detailed description of a mural painting in Ely Cathedral). In the introductory lines he states that he was thirty-eight years of age when he resumed a subject at which he had already worked in his youth; and inasmuch as it is clear that at least one event mentioned in the ‘Eclogues,’ the death of Sir Edward Howard (Ecl. iv.) in 1513, could not have occurred long before the allegory concerning it was composed, the above-mentioned statement fixes his birth about the year 1475 (see the argument in, i. lv–lxiii, but here the death of Howard is misdated 1514; see Lord of Cherbury's Life and Reign of Henry VIII, 31). While, then, still in the prime of life, Barclay had taken the vows as a Benedictine monk, and thus enrolled himself in the most conservative and aristocratic of the orders (it is curious that in Ecl. v. he should rather contemptuously introduce ‘a gentell Cluner,’ i.e. Cluniac monk, as a purveyor of charms to women). At Ely he also translated from Baptist Mantuan the ‘Life of St. George,’ which he dedicated to Nicholas West, bishop of Ely ; from this translation Mackenzie (ii. 291) quotes some lines in the old fourteen-syllable metre, which are without any striking merit. When certain lives of other saints, said to have been written by Barclay, but all non-extant, were composed, can only be conjectured; the ‘Life of St. Thomas of Canterbury’ is thought by Jamieson to have been written when its author had become a Franciscan at Canterbury; of the ‘Lives of St. Catharine, St. Margaret, and St. Ethelreda,’ the last-named, of course, directly connects itself with Ely.

Under Henry VII, for whom Barclay cherished, or professed to cherish, a deep regard (see Ecl. i.), learning and letters were already coming into fashion, and the early years of Henry VIII were the heyday of the English Renascence. It is therefore not surprising that Barclay, whose efforts as an author began towards the close of the first Tudor reign, and achieved a conspicuous success at the end of the second, should have had a liberal experience of patrons and patronage. He seems to have enjoyed the goodwill of Henry VII's trusted adviser, Cardinal Morton, a prelate of literary tastes (see Eclogues iii. and iv.); but this must have been in the earlier part of his life, as Morton died in 1500. Perhaps, as Archbishop of Canterbury, he had come into some contact with Barclay at Croydon. He was befriended in his maturity by Thomas, duke of Norfolk, the victor of Flodden Field and lord treasurer of England—to whom, as has been seen, he dedicated his translation of the ‘Jugurtha,’ and the memory of whose second son, Sir Edward Howard, he, after the death of the latter off Brest, 25 April 1513, as lord high admiral in the war with France, sang in the graceful eclogue of the ‘Towre of Vertue and Honour,’ introduced into his ‘Ecl. iv.’ Other patrons of his, as has been seen, were Richard, earl of Kent, who died in 1523, and Sir Giles Alington. To another contemporary, of tastes and tendencies similar to his own, he pays in passing a tribute which to its object, Dean Colet, must have seemed the highest that could be received by him. ‘This man,’ we read in ‘Ecl. iv.,’ ‘hath won some soules.’ Little is known as to his relations to Cardinal Wolsey, an allusion to whom has been very unreasonably sought in the mention of ‘butchers dogges wood’ (mad) in the eulogy of Bishop Alcock in ‘Ecl. i.’ On the other hand, Jamieson has directed attention to a letter from Sir Nicholas Vaux to Cardinal Wolsey, dated 10 April 1520, and begging the cardinal to ‘send to them … Maistre Barkleye, the black monke and poete, to devise histoires and convenient raisons to florrishe the buildings and banquet house withal’ at the famous meeting called the Field of the Cloth of Gold (see Calendar of State Papers, Foreign and Domestic, Henry VIII, vol. iii. pt. i. 259). It would probably not have interfered with Barclay's execution of his task had he been the author of a tract against the French king's (query Lewis XII?) oppression of the church, which has been ascribed to him. In the same connection it may be added that a strong antipathy


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 animated Barclay against a prominent contemporary man of letters. Against Skelton, as a wanton and vicious writer, Barclay inveighed with little or no pretence of disguising his attack. At the close of the ‘Ship of Fools’ (sec. ‘A brefe addicion of the syngularyte of some newe Folys’) he alludes with lofty contempt to the author and theme of the ‘Boke of Phyllyp Sparowe,’ a hit very good-humouredly returned, as it seems, by Skelton in his ‘Garlande of Laurell’ ( Skelton, i. 411–12). Very probably, also, it is in allusion to Skelton that, in his ‘Ecl. iv.,’ Barclay upbraids a ‘poete laureat’ who is a graduate of ‘stinking Thais’ (cf., xxxv–xxxvi). But though Skelton paraphrased and presented to Wolsey three portions of Locher's Latin version of the ‘Ship of Fools’ under the title of the ‘Boke of Three Fooles’ (see, i. 199–205, and cf. ii. 227), neither jealousy nor partisanship, nor even professional feeling is needed in order to explain Barclay's abhorrence of the Bohemian vicar of Diss, with whose motley the sober hue of his own more sedate literary and satirical gifts had so little in common. Bale mentions (Scriptorum Brytanniæ Centuria, ix.) a book by Barclay, ‘Contra Skeltonium,’ which, according to Ritson, ‘was probably in metre, but appears neither to have been printed, nor to be extant in manuscript.’

How Barclay fared at the time of the dissolution of the monasteries we do not know. Some time before this he had left Ely, where he had become a laudator temporis acti, and deprecated the violence which, in contrast with his predecessors, the ‘dredefull Dromo’ used towards his flock (see Ecl. iii. One would be tempted to identify this personage with Thomas Goodrich, bishop of Ely, 1534–54, who ‘reformed’ his see, but that the ‘Eclogue’ must have been written far earlier). At some date unknown he assumed the habit of the more rigorous Franciscan order at Canterbury (, MS. Sloan, cited by Jamieson; cf. Dempster). It is probably a mere coincidence that an Alexander Barclay is mentioned in 1528 as a vehement promoter of the Lutheran reformation and refugee in Germany (see Arber's reprint of and  Rede me and be nott wrothe, Introduction, 13). The reaction of the last years of Henry VIII's reign was clearly not disadvantageous to Barclay, who was presented, 7 Feb. 1546, by Mr. John Pascal with the vicarage of Great Baddow, in Essex, and 30 March of the same year with the vicarage of Wokey, in Somersetshire.

During the reign of Edward VI, through the greater part of which he survived, he must have acquiesced in the religious changes that seemed good to those in authority; for not only did he hold Great Baddow till his death, but he was in 1552 presented by the dean and chapter of Canterbury to the rectory of All Hallows, Lombard Street, in the city of London. Jamieson has pointed out that Wadding (Scriptores Ordinis Minorum), who promotes Barclay to a suffragan-bishopric of Bath and Wells, probably confounds him with Gilbert Berkeley, who was actually consecrated to that see in 1559, and that the same mistake may be at the bottom of a scandalous anecdote against Barclay related by Bale and repeated by Wood, of which the scene is laid at Wells, ‘before he was Queen Mary's chaplain.’ Queen Mary did not ascend the throne till more than a year after Barclay's death. One is altogether inclined to regard as resting on no better foundation Bale's characteristic assertion that Barclay throughout remained not only ‘ueritatis osor,’ i.e. a Roman catholic at heart, but also ‘sub cœlibatus fuco fœdus adulter.’

A few weeks after his presentation to his city rectory, Barclay died at Croydon, where he had spent some of his younger days. He was buried in the church there on 10 June 1552. Since, as has been seen, he was born about 1475, he had attained to a good old age. In his will, which is extant, he leaves bequests to the poor of Badew and of ‘Owkley’ (Wokey). The other bequests are numerous, but have little significance for posterity; a liberal legacy of 80l. to the poor and other gifts are dependent on the payment of debts owing by one Cutbeard Croke, of Winchester (see, i. lxxxvi–lxxxix). Prefixed to Pynson's editions of Barclay's ‘Mirror of Good Manners’ and ‘Sallust’ is a representation of the author in monastic habit presenting a copy of his work to his patron. The face is (at least in the Cambridge ‘Sallust’) interesting; but Jamieson points out that the picture is used for a similar purpose in other publications, so that its chief figure cannot be identified with Barclay.

Even considering the length of his life, Barclay was a very productive writer. No intrinsic importance, however, belongs to any of his minor writings, incidentally mentioned above; in addition to which there has also been attributed to him, on no very satisfactory evidence, the English translation printed by Pynson, as is supposed, between 1520 and 1530, of the travels of Hayton, a Præmonstratensian friar, in the Holy Land and Armenia, originally written in French, and then rendered into Latin by command of Pope Clement V. Warton further mentions, as by Barclay, ‘Orationes variæ’ and a tractate,


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 ‘De fide orthodoxa.’ His literary fame rests on his ‘Ship of Fools,’ and in a less degree on his ‘Eclogues.’ The former of these works remains essentially a translation, though Barclay truly states himself to have added and given an English colouring to his work. It is in any case the most noteworthy translation into a living tongue of a production of very high literary significance. The ‘Narrenschiff’ of Sebastian Brant was published at Basel in 1494, and its immediate popularity is attested by the appearance of three unauthorised reprints in the course of the same year. A Low-German translation was published probably as early as 1497, and in the same year Jacob Locher produced his celebrated Latin version, the ‘Stultifera Navis.’ On this Barclay's translation was founded. He professes, indeed, to have ‘ouersene the fyrst inuention in Doche, and after that the two translations in Laten and Frenche’ (see the Prologe of James Locher in, i. 9; the French translation was probably that of Pierre Rivière of Poitiers, whose original was Locher, and whom, in 1498, Jehan Droyn paraphrased into prose). But at the conclusion of the argument (, i. 18) Barclay directly refers to certain verses by Locher as those of his ‘Actour,’ or original; and the order of the sections, as well as the additions made to the original German text, generally correspond to those in Locher's Latin version of 1497. Even the preliminary stanzas, headed ‘Alexander Barclay excusynge the rudenes of his translacion,’ correspond to the ‘Excusatio Jacobi Locher,’ whereas Brant's ‘Entschuldigung’ occurs near the end of the German book. Curiously enough, however, the poem of Robert Gaguin, of which Barclay inserted a version near the end of his work, had made its appearance, not in Locher's Latin translation, but in that of Jodocus Badius Ascensius (1505). On the other hand, the woodcuts of Barclay's translation are copied from the original Basel edition, for which it has been supposed that these illustrations, that contributed not a little to the popularity of the satire, were invented by Sebastian Brant himself (see, 234 seq.)

Barclay's ‘additions’ are mostly of a personal or patriotic nature; but he also indulges in an outburst against French fashions in dress (sec. ‘Of newe fassions and disgised garmentes’), indites a prolonged lament, the refrain of which suggests a French origin, on the vanity of human greatness (sec. ‘Of the ende of worldly honour and power,’ &c.), and makes a noteworthy onslaught upon the false religious (this is the substance of his ‘brefe addicion of the syngularite of some newe Folys’). The ballad in honour of the Blessed Virgin, which concludes his work, seems also to be his own. As to his general execution of his task, he on the whole manages his seven-line stanza not unskilfully, and thus invests his translation with a degree of dignity wanting to the original. Like Brant, he never forgets his character as a plain moral teacher. He is loyal and orthodox, and follows his original in lamenting both the decay of the holy faith catholic and the diminution of the empire, and in denouncing the Bohemian heretics, together with the Jews and the Turks. The English ‘Ship of Fools’ exercised an important direct influence upon our literature, pre-eminently helping to bury mediæval allegory in the grave which had long yawned before it, and to direct English authorship into the drama, essay, and novel of character.

Barclay's ‘Eclogues’ (or ‘Egloges,’ as they were first called in deference to a ridiculous etymology) were the first poetical efforts of the kind that appeared in English proper; in Scotland, as Sibbald points out, they had been preceded by Henryson's charming ‘Robene and Makyne’ (dated about 1406 by H. Morley). The earliest modern bucolics were Petrarch's, composed about 1350, but these are in Latin. Barclay's more immediate predecessor, and one of his chief models, was Baptist Mantuan, whose eclogues appeared about 1400; and before the close of the century the ‘Bucolics’ of Virgil had been translated into Italian by several poets. The first three of Barclay's ‘Eclogues’ are, however, adaptations from the very popular ‘Miseriæ Curialium’ of Æneas Sylvius (Piccolomini, 1405–64). The theme was one familiar enough to the Renascence age, and its echoes are still heard in our own literature in the poetry of Spenser. Though Barclay's execution is as rude as his manner is prosy, his very realistic complaints furnish a very lively picture of contemporary manners: thus, Ecl. iii., which was probably known to Spenser, and perhaps to Milton, introduces an excellent description of an inn; but a more famous passage in this ‘pastoral’ is the eulogy of Bishop Alcock. Eclogues iv. and v. are imitations of the fifth and sixth of Mantuan. Into Ecl. iv., which treats of the neglect of poets by rich men, is introduced the allegory already mentioned in honour of Sir Edward Howard; the Duke of Norfolk, the Earl of Shrewsbury, and King Henry VIII appear among the inhabitants of the Tower of Virtue and Honour. The effort is as well sustained as any that remains from Barclay's hand. The whole poem has a touch of bitterness resem-


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 It is very different with the Eurypterus horizon in the Shawangunk grit. There the euryptericls occur in thin shale intercalations that are found in endless repetition between heavy beds of conglomerate and grit.The following section has been measured at Otisville [Clarke, 1907, p. 299]:


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 bling that in the October eclogue of the ‘Shepherd's Calendar.’ Ecl. vi., under the title of the ‘Cytezen and Uplondyshman,’ treats the familiar theme of the relative advantages and disadvantages of town and country, here discussed by two shepherds warming themselves in the straw at night. After Amyntas has related the curious and pathetic tale of ‘Cornix’ concerning the unequal distribution among Eve's children of the honours and the burdens of life, Faustus defends the shepherd's estate by dwelling on its representatives from Abel to Christ. In the entertaining colloquy which follows, the town has decidedly the worse of the dispute, though the author is man of the world enough to mingle a little satire in his praise of rustic simplicity.

The following list of Barclay's extant works is abridged from Jamieson, i. xcvii–cix. The doubtful works are queried. Bale's list is incomplete, as is that of Pits. Dempster's and Warton's include several works, already mentioned, which have been attributed to Barclay, but are not extant.
 * 1) ‘The Castell of Laboure,’ Wynkyn de Worde, 1506; Pynson, n. d.
 * 2) ‘The Shyp of Folys of the Worlde,’ Pynson, 1509; Cawood, 1570, &c. &c.
 * 3) ‘The Egloges of Alexander Barclay, Prest,’ n. d.; John Herforde, n. d.; Humfrey Powell, n. d.; Ecl. iv. Pynson, n. d.; Ecl. v. Wynkyn de Worde, n. d., &c.; Powell's edition is in the Cambridge University Library.
 * 4) ‘The Introductory to write and to pronounce Frenche,’ Coplande, 1521.
 * 5) ‘The Myrrour of Good Maners,’ Pynson, n. d.; Cawood, 1570.
 * 6) ‘Cronycle compiled in Latyn, by the renowned Sallust,’ Pynson, n. d.; Waley, 1557; Pynson's edition is in the Cambridge University Library.
 * 7) ?‘Alex. Barclay, his Figure of our Mother Holy Church oppressed by the Frenche King,’ Pynson, n. d.
 * 8) ‘The Lyfe of the Glorious Martyr saynt George, translated by Alexander Barclay, while he was a monk of Ely,’ Pynson, n. d.
 * 9) ? ‘The Lyfe of saynte Thomas,’ Pynson, n. d.
 * 10) ? ‘Haython's Cronycle,’ Pynson, n. d.

BARCLAY, ANDREW WHYTE, M.D. (1817–1884), physician, was born at Dysart, N.B., and educated at the High School of Edinburgh. He studied medicine at Edinburgh University, and after visiting Berlin and Paris took the M.D. degree in 1839. He afterwards entered at Caius College, Cambridge, and proceeded to the M.D. degree in 1852. He was elected assistant physician to St. George's Hospital in 1857, and devoted much attention to the interests of the medical school, lecturing on medicine, and serving as physician from 1862 to 1882. At the College of Physicians he was examiner in medicine, councillor, censor, Lumleian lecturer, and Harveian orator (for 1881), being elected treasurer in 1884. He was president of the Royal Medical and Chirurgical Society for the year 1881, and contributed to the transactions of that society two papers on heart disease. He was shrewd and cautious as a physician, concise and polished as a writer. He wrote the following works:
 * 1) ‘A Manual of Medical Diagnosis.’
 * 2) ‘On Medical Errors.’
 * 3) ‘On Gout and Rheumatism in relation to Diseases of the Heart.’

BARCLAY, DAVID (1610–1688), Scottish soldier and politician. [See under, 1648–1690.]

BARCLAY, GEORGE (fl. 1696), the principal agent in the assassination plot against William III in 1696, was of Scotch descent, and at the time of the plot about sixty years of age. He is characterised as ‘a man equally intriguing, daring, and cautious.’ He appears to have been a favourite officer of Viscount Dundee, and at the battle of Killiecrankie was joint commander of the regiment of Sir Donald M'Donald of Sleat, along with that baronet's son (, Original Papers, i. 370). After the death of Dundee he passed over into Ireland, landing there from Mull with the Pink, 19 March 1690 (, i. 173). Being held by the Highlanders ‘in high esteem,’


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 Connected with this difference in rock is that in the aspect of the fauna. While the Eurypterus faunas of Buffalo and Pittsford consist almost entirely of mature and adolescent individuals, the younger growth stages prevail in the Shawangunk grit shales and large individuals are represented only by fragments which indicate that they may have been destroyed by the more turbulent water conditions farther out. On the other hand, the general absence of the earlier growth stages at Buffalo and Pittsford, together with the presence of the finer grained rock, intimate that there we have the habitat of the mature eurypterids which probably, was the somewhat deeper littoral, as in the case of Limulus, while the shale intercalations of the Shawangunk grit are the deposits of the shore pools in which the larvae were hatched and where the earliest stages of the ontogeny were passed, again as in the living Limulus.

An interesting analogy between this breeding place of the eurypterids in Orange county and that of Limulus rests in the fact that the young of Limulus are hatched on sandy tide flats and tide zones and the Shawangunk grit is a coarse sand deposit of this kind. It seems, therefore, a proper conclusion that the Shawangunk grit represents a tidal zone deposit of an encroaching sea or of a delta.

Omitting for the present the peculiar case of the Eurypterus horizons in the Frankfort shale and the Shawangunk grit and returning to the more typical Eurypterus facies represented by the waterlimes and shales of the Salina formation of western New York, we encounter the venerable and still current view that these beds were formed under conditions of much abnormal salinity. This view is based on the presence of the salt and gypsum


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 he returned in 1691 to Scotland, with ‘a warrant under King James's hands to treat with the Highland clans’ ( State Papers, 140). As an opportunity for a rising did not present itself, he returned again to France; but though he held the appointment of lieutenant in the ex-king's regiment of horse guards, commanded by the Duke of Berwick, he was also frequently employed along with Captain Williamson in negotiations with the adherents of James in England. In 1696 he arrived in England with a commission from James ‘requiring our loving subjects to rise in arms and make war upon the Prince of Orange, the usurper of our throne.’ According to the Duke of Berwick, 2,000 horse were to be raised to join the king on his arrival from France, Sir John Fenwick to be major-general, and Sir George Barclay brigadier (Memoirs of the Duke of Berwick, i. 134). Barclay, however, interpreted his commission as allowing him a certain discretion in the methods to be employed against ‘the usurper.’ Making the piazza of Covent Garden his headquarters, he gathered around him a body of conspirators—forty men in all, well mounted—who were to pounce on William as he was returning from Richmond to London, the spot selected being a narrow lane between Brentford and Turnham Green, where his coach and six could not turn. The time fixed was 15 Feb., but the plot having been revealed, the king remained at home both on that day and on the 22nd. The principal subordinates were captured, with the exception of Barclay, who made his escape to France. In a narrative published in Clarke's ‘Life of James II,’ Barclay exonerates his master from all knowledge of the plot; but that he did not strongly reprobate it, is sufficiently proved by the fact that he received Barclay again into his service. During the negotiations with France in 1698, the Earl of Portland demanded that Barclay should be delivered up; but Louis replied that the regiment he commanded had been disbanded, and that he did not know what had become of him.

BARCLAY, HUGH (1799–1884), a Scottish lawyer and sheriff substitute of Perthshire, was descended from the old Barclay family of Fifeshire, and was born on 18 Jan. 1799 in Glasgow, where his father was a merchant. After serving his apprenticeship as a law agent he was admitted a member of the Glasgow faculty in 1821. In 1829 he was appointed sheriff substitute of the western district of Perthshire, and in 1833 sheriff substitute of the county. He died at his residence at Early-bank, Craigie, near Perth, on 1 Feb. 1884, having for several years been the oldest judge in Scotland. Sheriff Barclay was the author of ‘A Digest of the Law of Scotland, with special reference to the Office and Duties of the Justice of the Peace,’ 1852–3, a work which has passed into several editions, and has proved of invaluable service to the class of magistrates for which it was intended. Besides editions of various other legal works, he also published ‘Law of Highways,’ 1847; ‘Public House Statutes,’ 1862; ‘Judicial Procedure in Presbyterian Church Courts,’ 1876; and other minor tractates, such as ‘Hints to Legal Students,’ ‘The Local Courts of England and Scotland compared,’ and ‘The Outline of the Law of Scotland against Sabbath Profanation.’ He was a frequent contributor to the ‘Journal of Jurisprudence’ and other legal periodicals, and his papers on the ‘Curiosities of the Game Laws’ and ‘Curiosities of Legislation’ were also published by him in a collected form. For many years he was a prominent member of the general assembly of the church of Scotland, and, taking an active interest in ecclesiastical and philanthropic matters, he published ‘Thoughts on Sabbath Schools,’ 1855; ‘The Sinaitic Inscriptions,’ 1866, and a few other small works of a similar kind.

BARCLAY, JOHN (1582–1621), author of the ‘Argenis,’ was born 28 Jan. 1582 at Pont-à-Mousson, where his father, [q. v.], was professor of civil law in the college then recently founded in that town by the Duke of Lorraine. His mother, Anne de Malleviller, was a French lady of distinguished birth; but Barclay always considered himself a Scotsman and a subject of James I, and the attempt to affiliate him to France, of which his native town at that period formed no part, has been renounced even by the French critics who have of late done so much to elucidate the circumstances of his life. He is said to have been educated by the jesuits, and this may partially have been the case; but his father is little likely to have resigned the main charge of his education to other hands, and his writings show no trace of the false taste which had already begun to infect the jesuit colleges. Like


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 Pope's, his youthful fancy was captivated by Statius, and his first performance was a commentary on the ‘Thebaid,’ composed at the age of nineteen. The jesuits may well have desired to enlist so promising a recruit in their order; but the usual story that his father carried him off to England to avoid their persecutions is rendered doubtful by the different account of the motive of his visit assigned by himself in one of his poems. The accession of a Scottish king to the English throne would seem quite sufficient inducement to draw a gifted and enterprising young Scotsman to London; at the same time his antipathy to the jesuits, from whatever cause it may have arisen, was unquestionably very genuine, and found vent in his next work. The first part of the ‘Satyricon,’ published under the name of Euphormio Lusininus, is said to have appeared in London in 1603, but no copy of the edition has ever been found. A second edition was printed at Paris in 1605. Barclay's stay in England was but short; he repaired first to Angers, and in 1605 to Paris, where he married Louise Debonnaire, daughter of an army paymaster, and herself a Latin scholar and poetess. The married pair removed in 1606 to London, where, in the same year, Barclay published his Latin poems under the title of ‘Sylvæ,’ but the second part of the ‘Satyricon’ was published at Paris in 1607, an edition entirely unknown until recently brought to light by M. Jules Dukas. Barclay continued to reside in London for nearly ten years, enjoying, as the statement of his friend Thorie and the internal evidence of his works attest, the favour of James I as a countryman and a scholar; but the assertions of some of his biographers fail to convince us that he was entrusted with state secrets or employed in foreign missions. The obloquy occasioned by the attacks made in the ‘Satyricon’ on the jesuits and the Duke of Lorraine compelled him in 1611 to vindicate himself by the publication of an ‘Apologia,’ usually but improperly regarded as a third part of the work. This has been usually stated to have been designed as a reply to a particular attack of which the author has remained unknown, but M. Dukas demonstrates that this latter cannot have been written before 1616 or 1617. In 1608 Barclay lost his father, and in 1609 he edited the latter's posthumous treatise, ‘De Potestate Papæ,’ a work boldly attacking the usurpations of the mediæval popes, which involved him in a controversy with Bellarmine. By other jesuit adversaries he was accused of having dissembled or forsaken his religion to gratify James I, a charge which could have been easily established if it had been well founded. In 1614 he published the ‘Icon Animorum,’ generally reckoned as the fourth part of the ‘Satyricon,’ an animated and accurate sketch of the character of the chief European nations. In 1616 he quitted England for Rome, a step imputed by himself to penitence for having published and defended the errors of his father on the extent of the papal authority; but which the internal evidence of his Latin poems shows to have been rather occasioned by the disappointment of his hopes of reward and advancement at the English court. Though his works continued to be prohibited at Rome, he was pensioned by Paul V and well received by his old antagonist Bellarmine; he repaid their protection, ‘meliore voluntate quam successu,’ says one of his biographers, by a controversial work against protestantism, the ‘Parænesis ad Sectarios,’ printed at Cologne in 1617. It was probably discovered that theology was not his forte; at all events, his services were not again put into requisition, and he spent his last years in retirement, indulging the innate Scottish taste for gardening by cultivating tulips, and his special literary gift by the composition of his masterpiece, the ‘Argenis.’ According to a manuscript note in a copy belonging to M. Dukas, founded on information derived from Barclay's son, this memorable work was completed on 28 July 1621; on 1 Aug. the author was stricken with a violent fever, and he expired on the 15th. Ralph Thorie, in his anonymous elegy on Barclay's death (London, 1621), more than insinuates that he was poisoned, and the suddenness of his decease is certainly suspicious. His romance was printed the same year at Paris, under the supervision of his friend Peirescius, whose letters to him remain unedited in the public library at Carpentras. Barclay, by his own direction, was interred in the church of St. Onofrio, which also holds the remains of Tasso. A monument erected to him in another church was subsequently removed, either from the revival of suspicions respecting his orthodoxy; or, according to another account, from his widow's displeasure at a copy having been made for Cardinal Barberini as a monument to a tutor in his own family. Barclay left a son, who became an abbé. His widow returned to France, and died at Orleans in 1652.

Barclay is a writer of the highest merit, who has adapted the style of Petronius, elevated by the assiduous study of more dignified models, with signal success to the requirements of his own day. His ‘Satyricon’ shows how completely at an early age he had appropriated the fascinating elegance of Petronius, while good taste or good morals kept his


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 matter singularly pure, considering his age and his vocation as a satirist. There is more of youthful vigour in the ‘Satyricon,’ more weight and finish in the ‘Argenis,’ which enjoys the further advantages of an interesting plot and a serious purpose. The ‘Satyricon’ is partly autobiographical, partly based on his father's adventures, and one main object is the ridicule of persons individually obnoxious to him, such as the Duke of Lorraine, who figures under the name of Callion. The jesuits are attacked under the collective designation of Acignii; and the puritans, whom Barclay hardly liked better, are impersonated under the figure of Catharinus. In the ‘Argenis,’ though most of the characters are real personages, the merely personal element is less conspicuous; the author's purpose is graver, and his scope wider. He designed to admonish princes and politicians, and above all to denounce political faction and conspiracy, and show how they might be repressed. The League and the Gunpowder plot had evidently made a strong impression on his youthful mind. The valour and conduct of Archombrotus and Poliarchus (both representing Henry IV), the regal dignity and feminine weakness of Hyanisbe (Elizabeth), the presumptuous arrogance of Radirobanes (Philip II), are powerfully depicted. As a story, the work occasionally flags, but the style and the thoughts maintain the reader's interest. Fénelon's ‘Telemachus’ is considerably indebted to it, and it is an indispensable link in the chain which unites classical with modern fiction. It has equally pleased men of action and men of letters; with the admiration of statesmen like Richelieu and Leibnitz may be associated the enthusiastic verdict of Coleridge, who pronounces the style concise as Tacitus and perspicuous as Livy, and regrets that the romance was not moulded by some English contemporary into the octave stanza or epic blank verse. Barclay's own Latin verse is elegant and pleasing, and rarely aspires to be anything more. Very little is known with certainty respecting Barclay's character and personal traits. His elegist Thorie extols his personal qualities with most affectionate warmth, but in very general terms. He is usually said to have been grave and melancholy, but Thorie celebrates his ‘facilis lepor,’ and Bugnot speaks of his ‘frons ad hilaritatem porrecta.’ He evidently sought the favour of the great, and would concede much to obtain it, but he cannot be reproached with flattery or servility. His adherence to the catholic religion was probably the result of a sincere preference, but his writings are by no means those of a zealot.

[Barclay's biography, as usually narrated, is disfigured by many errors, and many passages in his life are unknown or obscure. The notices of contemporaries and writers of the next generation, such as Bugnot, Pona, Crassus, Erythræus, were condensed, with many corrections, into an article in Bayle's Dictionary, which has since served as the standard source of information, but which M. Jules Dukas, in the preface to his bibliography of the Satyricon (Paris, 1880), has shown to abound with errors. M. Dukas has discovered many new facts, and his essay is the most valuable modern work on Barclay. There is a good Latin dissertation on the Argenis by Léon Boucher (Paris, 1874). See also Dupond, L'Argénis de Barclai (Paris, 1875). There is no collected edition of Barclay's works, and M. Dukas's exhaustive bibliography of the Satyricon is the only important contribution to their literary history. His separate poems appear in the Delitiæ Poetarum Scotorum. A fifth part was added to the Satyricon by Claude Morisot, under the pseudonym of Alethophilus, and has frequently been published along with it. A translation of the Argenis by Ben Jonson was entered at Stationers' Hall on 2 Oct. 1623, but was never published. Two other translations appeared shortly afterwards. The Icon Animorum was translated by Thomas May in 1633.]  BARCLAY, JOHN (1734–1798), minister of the church of Scotland and the founder of the sect of the Bereans, otherwise called Barclayites or Barclayans, was born in 1734 at Muthill, in Perthshire, where his father, Ludovic Barclay, was a farmer and miller. From an early age he was destined for the church. He entered the university of St. Andrews, and took the degree of M.A., afterwards passing through the ordinary theological curriculum. He became an ardent supporter of the views of Dr. Archibald Campbell, then professor of church history. On 27 Sept. 1759 Barclay received license to preach the gospel from the presbytery of Auchterarder, and soon after became assistant to the Rev. James Jobson, incumbent of the parish of Errol, with whom he remained nearly four years, when he was dismissed for his inculcation of obnoxious doctrines. In June 1763 he became assistant minister to the Rev. Antony Dow, incumbent of Fettercairn, in Kincardineshire, where he spent nine years. His eloquence filled the church to overflowing. A change in his opinions was indicated by the publication, in 1766, of a ‘Paraphrase of the Book of Psalms,’ to which was prefixed a ‘Dissertation on the Best Means of interpreting that Portion of the Canon of Scripture.’ The presbytery of Fordoun, in which Fettercairn is situated, summoned Barclay to appear before them. He escaped from their bar without censure. The antagonism


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Barclay against him was revived, however, by his reassertion of doctrines obnoxious to the presbytery in a small work entitled ‘Rejoice evermore, or Christ All in All,’ against the dangerous teaching of which the presbytery drew up a libel, or warning, to be read publicly on a specified day in the church of Fettercairn. The libel had little effect upon the people, whom Barclay continued to instruct in his old methods, publishing in 1769 one of the largest of his treatises, entitled ‘Without Faith, without God; or an Appeal to God concerning His own Existence,’ which has been several times reproduced, either alone or as part of the works of the author. He produced also in the same year a polemical letter on the ‘Eternal Generation of the Son of God,’ which was followed in 1771 by a letter on the ‘Assurance of Faith,’ and a ‘Letter on Prayer, addressed to a certain Independent Congregation in Scotland.’ The death of Mr. Dow, minister of Fettercairn, 25 Aug. 1772, left Barclay to the mercy of the presbytery, who not only inhibited him from preaching in the church of Fettercairn, but used all their influence to close his mouth within their bounds, which lie in what is called the Mearns. The clergy of the neighbouring district of Angus were much more friendly, and Barclay was generally admitted to their churches, in which for several months he preached to crowded congregations. The parish of Fettercairn almost unanimously favoured the claims of Barclay to the vacant living, and appealed on his behalf to the synod of Angus and Mearns, and then to the general assembly, to support him against his rival, the Rev. Robert Foote. But it was ordered that Foote should be inducted. The presbytery of Fordoun refused Barclay a certificate of character. The refusal of the presbytery was sustained on appeal successively by the synod and the general assembly, who dismissed the case 24 May 1773. Barclay was thus debarred from holding any benefice in the church of Scotland. Hereupon adherents of his teaching formed themselves into congregations in Edinburgh and at Fettercairn, both of whom invited him to become their minister. He preached at Fettercairn two Sundays in July 1773 in the open air to thousands of hearers, and the people of that and the neighbouring parishes erected a large building for worship at a place called Sauchyburn; to the pastorate of which, in default of Barclay's acceptance, James m'Rae was unanimously called. He was accordingly ‘set aside as their pastor early in spring, 1774, by the assistance of Mr. Barclay, who was present; and from that period till 1779 Mr. m'Rae was minister to from one thousand to twelve hundred communicants, all collected together by the industry of Mr. Barclay during his nine years' labour at Fettercairn’ (Life of Mr. John Barclay). Meanwhile Barclay himself had preferred to accept the call to Edinburgh, in view of which he had repaired to Newcastle for ordination, to which he was admitted 12 Oct. 1773. His followers, sometimes called Barclayans or Barclayites, after their founder, designated themselves Bereans (Acts xvii. 11). Barclay described himself as ‘minister of the Berean assembly in Edinburgh.’ Their doctrines are in the main those of ordinary Calvinism; but they also hold the opinions (1) that natural religion undermines the evidences of christianity; (2) that assurance is of the essence of faith; (3) that unbelief is the unpardonable sin; and (4) that the Psalms refer exclusively to Christ. ‘There are Berean churches in Edinburgh, Glasgow, Crieff, Kirkcaldy, Dundee, Arbroath, Montrose, Brechin, Fettercairn, and a few other places’ in Scotland (Biographical Dictionary of Eminent Scotsmen), where, however, they are described as a ‘small and diminishing party of religionists’ ({sc|Eadie's}} Ecclesiastical Cyclopædia), and there are, it is believed, a few congregations of them in America ( and Cyclopædia, &c., New York). When Barclay had preached for about three years in Edinburgh, he took a two years' leave of absence, during which he proceeded to London. Here he laid the foundation of a church of Bereans, and also established a debating society. Barclay had made ready his way as a propagandist by the publication of a ‘New Work in three volumes, containing, 1. The Psalms paraphrased according to the New Testament. 2. A select Collection of Spiritual Songs. 3. Essays on various Subjects,’ 12mo, Edinburgh, 1776; including, besides the works already particularised, a treatise on the ‘Sin against the Holy Ghost.’ Other selected works were published, both before and after this date. To some of these are prefixed short narratives of Barclay's life, as in an edition of the ‘Assurance of Faith,’ published at Glasgow in 1825; in an edition of his ‘Essay on the Psalms,’ &c., Edinburgh, 1826; and in an edition of his ‘Works,’ 8vo, Glasgow, 1852. In 1783 Barclay published a small work for the use of the Berean churches, the ‘Epistle to the Hebrews paraphrased,’ with a collection of psalms and songs from his other works, accompanied by ‘A Close Examination into the Truth of several received Principles.’ Barclay died suddenly of apoplexy at Edinburgh, on Sunday, 29 July 1798, whilst kneeling in


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 prayer at the house of a friend, at which he had called on finding himself unwell whilst on his way to preach to his congregation. He was interred in the Calton old burying-ground, where a monument was erected to his memory.

BARCLAY, JOHN (1741–1823), one of the oldest and most distinguished officers who ever served in the marines, entered that corps in 1755 as a second lieutenant, and became first lieutenant in 1756. He served throughout the seven years' war, at first in the Mediterranean, then in the expedition to Belle Isle in 1760, and lastly on the coast of Africa; he was promoted captain in 1762. He served with distinction through the American war, particularly at the Red Bank and in the mud forts, and was in command of the marines on board the Augusta, when that frigate answered the fire of the forts, and was deserted on being herself set on fire in the Delaware river. For these services he was promoted major by brevet in 1777. He was one of the commanding officers of marines in Rodney's great action with De Grasse, and was after it promoted lieutenant-colonel by brevet in 1783. He saw no further active service at sea, but was for the next thirty years chiefly employed on the staff of the marines in England. He became major in the marines in 1791, and lieutenant-colonel in the marines, and colonel by brevet in 1794. In 1796 he became major-general, and in 1798 second colonel commandant in his corps. In this capacity he had much to do with the organisation of the marines, and effected many reforms in their uniform and drill. In 1803 he became lieutenant-general and colonel commandant of the marines, and in 1806 resident colonel commandant. He was now practically commander-in-chief of the whole corps under the admiralty, and the universal testimony borne to its good character testifies to the excellence of its organisation, and it must be remembered that not only in the mutinies of Spithead and the Nore, but in all the mutinous manifestations which occurred, the marines proved that they could be depended on to check mutiny among the sailors. In 1813 he became general, and in 1814 retired from the service after continuous employment for fifty-nine years. He went to live at Taunton, where he died in November 1823.

BARCLAY, JOHN (1758–1826), anatomist, was born in Perthshire 10 Dec. 1758, his father being a farmer, brother of [q. v.], founder of the Berean sect in Edinburgh. Obtaining a bursary in St. Andrew's University, he studied for the church, and became a licensed minister; but entering the family of Mr. C. Campbell as a tutor, he devoted his leisure to natural history, afterwards concentrating his attention especially on human anatomy. In 1789 he passed as tutor into the family of Sir James Campbell of Aberuchill, whose daughter Eleanora he long afterwards married, in 1811. The young Campbells, his pupils, entered Edinburgh University in 1789, and Barclay became an assistant to John Bell, the anatomist, and was also associated with his brother Charles, afterwards Sir Charles Bell. To Sir James Campbell Barclay owed the means of completing his medical course. He became M.D. Edin. in 1796, then went to London for a season's study under Dr. Marshall of Thavies Inn, an eminent anatomical teacher, but returned to Edinburgh and established himself as an anatomical lecturer in 1797. Thenceforward until 1825 he delivered two complete courses of human anatomy, a morning and an evening one, every winter session, and for several years before his death gave a summer course on comparative anatomy. His classes gradually grew in reputation; in 1804 he was formally recognised as a lecturer on anatomy and surgery by the Edinburgh College of Surgeons, and in 1806 he became a fellow of the Edinburgh College of Physicians. His style of lecturing was extremely clear, and illuminated by a thorough knowledge of the history of his subject. He contributed the article Physiology to the third edition of the ‘Encyclopædia Britannica’ (1797), and in it showed good scientific perception, although the amount of knowledge then available for such an article appears extremely small to a modern reader. He developed his ideas of a nomenclature of human anatomy based on scientific principles, and ridiculed many absurdities, which, however, have for the most part persisted, in ‘A New Anatomical Nomenclature’ (1803). In 1808 he published a treatise on ‘The Muscular Motions of the Human Body,’ arranged according to regions and systems, and with many practical appli-


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  to surgery. This was followed in 1812 by his ‘Description of the Arteries of the Human Body,’ the result of much original study and dissection. A second edition appeared in 1820. He was ever on the lookout for opportunities of dissecting rare animals, and thus he acquired an unusual knowledge of comparative anatomy, by which he illustrated his lectures. He furnished descriptive matter to a series of plates illustrating the human skeleton and the skeletons of some of the lower animals, published by Mitchell of Edinburgh in 1819–20. Several of his lectures on anatomy were published posthumously in 1827. He died on 21 Aug. 1826, after two years' illness, during which his classes were carried on by Dr. Knox. He left his large museum of anatomy to the Edinburgh College of Surgeons, where it constitutes the Barcleian Museum. One of his most interesting works is ‘An Inquiry into the Opinions, Ancient and Modern, concerning Life and Organisation,’ published in 1822 (pp. 542). He paid considerable attention also to veterinary medicine, and was chiefly instrumental in the foundation of a veterinary school by one of his pupils, Professor Dick, under the patronage of the Highland Society of Scotland.

 BARCLAY, JOSEPH, D.D. (1831–1881), bishop of Jerusalem, was born near Strabane in county Tyrone, Ireland, his family being of Scotch extraction. He was educated at Trinity College, Dublin, and proceeded B.A. in 1854 and M.A. in 1857, but showed no particular powers of application or study. In 1854 he was ordained to a curacy at Bagnelstown, county Carlow, and on taking up his residence there began to show very great interest in the work of the London Society for promoting Christianity among the Jews. The question of Jewish conversion was at that time agitating the religious world in England, and Barclay supported the cause in his own neighbourhood with great activity, till in 1858 his enthusiasm resulted in his offering himself to the London Society as a missionary. He left Ireland, much regretted by his parishioners and friends, and, after a few months' study in London, was appointed to Constantinople. The mission there had been established in 1835, but no impression had been made on the 60,000 Jews calculated to inhabit the town. Barclay stayed in Constantinople till 1861, making missionary journeys to the Danubian provinces, Rhodes, and other nearer districts. He acquired a thorough knowledge of the Spanish dialect spoken by the Sephardic Jews, and diligently prosecuted his studies in Hebrew. In 1861 he was nominated incumbent of Christ Church, Jerusalem, a position requiring energy and tact to avoid entanglement in the quarrels of the parties whose rivalries Barclay describes as a ‘fretting leprosy’ neutralising his best efforts. In 1865 he visited England and Ireland on private matters, received the degree of LL.D. from his university, and married. On his return he found it impossible to continue in his post unless his salary was increased, and the refusal of the London Society to do this necessitated his resignation. This was in 1870; he returned again to England and filled for a time the curacies of Howe in Lincolnshire and St. Margaret's, Westminster, till in 1873 he was presented to the living of Stapleford in the St. Albans diocese. The comparative leisure thus afforded him enabled him to publish in 1877 translations of certain select treatises of the Talmud with prolegomena and notes. Opinion has been much divided as to the value of this work, but Jewish critics are unanimous in asserting that it is marked by an unfair animus against their nation and literature. In 1880 he received the degree of D.D. from Dublin University. In 1879 the see of Jerusalem became vacant, and Dr. Barclay's experience and attainments marked him out as the only man likely to fill the post successfully. He was most enthusiastically welcomed to Jerusalem, and entered on his duties with his usual vigour, but his sudden death after a short illness in October 1881 put an end to the hopes of those who believed that at last some of the objects of the original founders of the bishopric were to be realised. Bishop Barclay's attainments were most extensive. He preached in Spanish, French, and German; he was intimately acquainted with Biblical and Rabbinical Hebrew; he was diligently engaged at his death in perfecting his knowledge of Arabic; and he had acquired some knowledge of Turkish during his residence in Constantinople.

 BARCLAY, ROBERT (1648–1690), quaker apologist, was born at Gordonstown, Morayshire, 23 Dec. 1648. His father, David


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xvi 1909 Vienna Imperial Court Library, per Asher & Co., 14 Bedford St., W.C.

1901. Vienna Imperial University Library, per Asher & Co., 14 Bedford St., W.C.

1910. Washington Public Library, D.C., Washington, U.S.A., per G. F. Bowerman, Esq., Secretary.

1910. Washington University Library, St. Louis, per G. E. Stechert & Co., 2 Star Yard, Carey St., W.C.

1890. Watkinson Library, Hartford, Connecticut, U.S.A., per E. G. Allen & Son, 14 Grape St., Shaftesbury Avenue, W.C.

1898. Weimar Grand Ducal Library, per Dr. P. von Bojanowsky.

1916. Wellcome Historical Medical Museum, 54 Wigmore St., W.

1916. Wellesley College Library, Wellesley, Mass., U.S.A.

1907. Wesleyan University, Library of, Middletown, Connecticut, U.S.A., per W. J. James, Esq., Librarian.

1898. Wisconsin State Historical Society, per H. Sotheran & Co., 140 Strand, W.C.

1908. Woolwich Free Library, William St., Woolwich, per E. B. Baker, Esq., Librarian,

1905. Yale University Library, New Haven, Connecticut, U.S.A., per G. E. Stechert & Co., 2 Star Yard, Carey St., W.C.


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 Barclay, the representative of an ancient family formerly called Berkeley, was born in 1610, and served under Gustavus Adolphus. On the outbreak of the civil war he accepted a commission in the Scotch army. He was a friend of John, afterwards Earl Middleton, who had also served in the thirty years' war. Barclay commanded part of the force with which Middleton repelled Montrose before Inverness in May 1646. On 26 Jan. 1648 he married Catherine, daughter of Sir R. Gordon, and bought the estate of Ury, near Aberdeen. During Hamilton's invasion of England in the same year he was left in a command at home; but retired, or was dismissed, from active service when Cromwell entered Scotland after Preston. We are told that Barclay and Middleton were ‘always on that side which at least pretended to be in the king's interest.’ Barclay's estate was forfeited, and, in order, it is said, to regain possession, he obtained a seat in the Scotch parliament after the death of Charles, and was also one of the thirty members for Scotland returned to Cromwell's parliament of 1654 and 1656 (Acts of Scotch Parliaments, iii. part ii.) He was also a commissioner for the forfeited estates of the loyalists. He was arrested after the Restoration, apparently in 1665 (see a warrant for his committal to Edinburgh Castle, 23 Aug. 1665, in Additional MS. 23123); but was released by the interest, it is said, of his friend Middleton.

He had lost his wife in 1663, and at her dying request recalled his son Robert, who had been sent for education to his uncle, then rector of the Scotch college at Paris. The father was afraid of catholic influences, and the son tells us (treatise on Universal Love) that he had in fact been ‘defiled by the pollutions’ of popery. He obeyed his father's orders, and returned at the cost of losing the promised inheritance of his uncle, and for a time remained in an unsettled state of mind. His father was converted to quakerism, through the influence, it is said, of a fellow-prisoner in Edinburgh, James Swinton, and declared his adhesion to the sect in 1666. Robert Barclay followed his father's example in 1667. He studied hard at this time; he learned Greek and Hebrew, being already a French and Latin scholar, and read the early fathers, and ecclesiastical history. In February 1670 he married one of his own persuasion, Christian, daughter of Gilbert Mollison, an Aberdeen merchant, by his wife, Margaret, an early convert to quakerism. He soon afterwards turned to account a degree of learning and logical skill very unusual amongst the early quakers in controversy with one William Mitchell, a neighbouring preacher. ‘Truth cleared of Calumnies’ appeared in 1670, and ‘William Mitchel unmasqued’ in 1672. In 1673 he published a ‘Catechism and Confession of Faith;’ and in 1676 two controversial treatises. The first of these, called the ‘Anarchy of the Ranters,’ was intended to vindicate the quakers from the charge of sympathy with anarchy, whilst repudiating the claim to authority of the catholic and other churches. The second was the famous ‘Apology.’ Barclay had already put forth ‘Theses Theologiæ,’ a series of fifteen propositions referring to quaker tenets. They were printed in English, Latin, French, Dutch, and divines were invited to discuss them. A public discussion took place upon them (14 March 1675) in Aberdeen with some divinity students. It ended in confusion, and conflicting reports were published by the opposite parties. The ‘Apology’ itself, which is a defence of the ‘Theses,’ was published in Latin at Amsterdam in 1676. A copy of it was sent in February 1678 to each of the ministers at the congress of Nimeguen; and an English version was printed in the same year. It provoked many replies, and has been frequently republished.

Meanwhile Barclay was suffering persecution at home. In 1672 he had felt it incumbent upon him to walk in sackcloth through the streets of Aberdeen, though at the cost of grievous agony of spirit (Seasonable Warning to the People of Aberdeen). He was imprisoned at Montrose in the same year. In 1676 he travelled in Holland and Germany, and there made the acquaintance of Elizabeth, Princess Palatine, who had taken an interest in quaker principles. She was, it seems, distantly related to him through his mother. He heard during his journey of the imprisonment of his father and some thirty other quakers in the Tolbooth at Aberdeen. He returned with a letter from the princess to her brother, Prince Rupert, asking him to use his influence for the prisoners. Prince Rupert, however, was unable to speak to the king on account of a ‘sore legg.’ Barclay obtained an interview with the Duke of York, afterwards James II, and the king gave him what he calls ‘a kind of a recommendation,’ referring the matter to the Scotch council. The council declined to release the prisoners unless they would pay the fines and promise not to worship except in the common form. Barclay returned to Ury, and was himself imprisoned in November 1676 (see letters in Reliquiæ Barclaianæ). His father had apparently been released on parole ( Sufferings of the Quakers). Robert was released in April 1677, after a confinement


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 deposits of the Salina formation and the absence of fossils in the middle Salina beds (Vernon, Camillus shale) which were early ascribed to "salt pan" conditions in the Salina sea. The authors have pointed out in Memoir 5 [Guelph Fauna of New York, p. 117] that the preceding Guelph was a distinct phase in the development of the vast Niagara coral sea into the desiccating, more or less inclosed sea of the Salina stage, the fauna of the Guelph already exhibiting characters suggestive of the increased salinity of the sea. The cycle of events leading to the culmination and decline of the Salina sea has been expressed by Hartnagel in the appended diagram and described as follows:

With the ever increasing salinity of the waters the Guelph fauna retreats, and next in the black Pittsford shale at the base of the Salina there occur Eurypteri, and with them constantly associated a species of Lingula. With the retreat of this fauna we find, as physical changes went on, deposits of gypseous shale and later the salt beds. The deposition of these great beds of rock salt marks the turning point in this cycle,. . . beds of gypsum were again deposited, but never again were the conditions favorable for the deposition of extensive beds of rock salt. Following the gypsum beds, we have the Salina waterlime with its splendid Eurypterus fauna, and associated with the Eurypterus is a species of Lingula