resided with his family at Aubagne, and during this period of his life was introduced by his friend, M. Cary of Marseilles, to the study of classical antiquities, particularly in the department of numismatics. In 1744 he repaired to Paris, carrying with him a letter of introduction to M. Gros de Boze, perpetual secretary of the Academy of Inscriptions and Belles Letters, and keeper of the medals. He became assistant to De Boze, and on the death of the latter in 1753, was appointed his successor. In the following year he was enabled to pay a visit to Italy, and spent some time in that country, inspecting its rich treasures of classical remains. While on his journey he made the acquaintance of the French ambassador, M. de Stainville, afterwards duc de Choiseul, and of his wife. The minister conceived a great regard for Barthélemy, and on his accession to power loaded the scholar with benefits. In 1759 he gave him a pension on the archbishopric of Albi; in 1765 he conferred on him the treasurership of St Martin de Tours, and, in 1768, made him secretarygeneral to the Swiss guards. In addition to these sources of revenue, the abbé enjoyed a pension of 5000 livres on the Mercure de France. His income, which was thus considerable, was well employed by him; he supported and established in life three nephews, and gave largely to indigent men of letters. In 1789, after the publication of his great work, he was elected a member of the French Academy, one of the highest honours to which a French author aspires. During the troubled years of the Revolution, Barthélemy, from his position and habits, took no share in any public affairs. Yet he was informed against and arrested as an aristocrat. So great, however, was the respect felt for his character and talents, that the Committee of Public Safety were no sooner informed of the arrest, than they gave orders for his immediate release. Barthélemy died soon after, on the 30th April 1795.

The great work on which Barthélemy's fame rests appeared in 1788, and was entitled Voyage du jeune Anacharsis en Grèce, dans le milieu du quatrième siècle avant l'ère Chrétienne. He had begun it in 1757, and, during an uninterrupted succession of thirty years, occupied his leisure hours in bringing it to maturity. The hero, a young Scythian, descended from the famous philosopher Anacharsis, whose name he bears, is supposed to repair to Greece for instruction in his early youth, and after making the tour of her republics, colonies, and islands, to return to his native country and write this book in his old age, after the Macedonian hero had overturned the Persian empire. In the manner of modern travellers, he gives an account of the customs, government, and antiquities of the country he is supposed to have visited; a copious introduction supplies whatever may be wanting in respect to historical details; whilst various dissertations on the music of the Greeks, on the literature of the Athenians, and on the economy, pursuits, ruling passions, man. ners, and customs, of the surrounding states, supply ample information on the subjects of which they treat. The author, indeed, is not profound; and the young Scythian seldom penetrates much below the surface. But his remarks are commonly judicious, and to considerable erudition he unites singular skill in the distribution of his materials, and a happy talent for presenting his subject in the most agreeable and attractive form. The assumed character is so admirably sustained throughout, that we can scarcely persuade ourselves we are not perusing a book of real travels, and communing

with an actual personage who has recorded his observations and experience for the instruction and improvement of his countrymen. Modern scholarship has superseded most of the details in the Voyage, but the author himself did not imagine his book to be a register of accurately ascertained facts; he rather intended to afford to his countrymen, in an interesting form, some knowledge of Greek civilization. The Charicles of Becker is a more recent attempt in a similar direction, but, though superior in scholarship, it wants the charm of style which is the principal quality in the Anacharsis.

BARTHEZ, or BARTHES, PAUL JOSEPH, one of the most celebrated physicians of France, was born on the 11th of December 1734, at Montpellier. He received his early education at Narbonne and Toulouse, and soon gave decisive indications of the great talents with which nature had endowed him. He commenced the study of medicine at Montpellier in 1750, and in 1753, when he had only at

|

tained his nineteenth year, he received his doctor's degree. He afterwards occasionally visited Paris, where he attracted the notice and acquired the friendship of the most distinguished literati of the period. In 1756 he obtained the appointment of physician to the military hospital in Normandy attached to the army of observation commanded by Marshal d'Estrées. A severe attack of hospital fever compelled him to leave this post; but the numerous cases which had come under his notice furnished materials for several papers contributed to the Memoirs of the Academy of Sciences. In 1757 his services were required in the medical staff of the army of Westphalia, where he had the rank of consulting physician. After his return to Paris he acted for some time as joint editor of the Journal des Savans and the Encyclopédie Méthodique. In 1761 he obtained a medical professorship at Montpellier, in which his abilities as a teacher soon shone forth with unrivalled lustre. His success was the more honourable, inasmuch as his colleagues-Lamure, Leroy, and Venel-were men of distinguished reputation, and had raised the school to a high pitch of celebrity.

In 1774 he was created joint chancellor of the university, with the certainty of succeeding singly to the office on the death of the colleague, which happened in 1786. He afterwards took the degree of doctor in civil law, and was appointed counsellor to the Supreme Court of Aids at Montpellier. In 1780 he was induced to fix his residence in Paris, having been nominated consulting physician to the king, with a brevet of counsellor of state, and a pension of a hundred louis. Honours were now heaped upon him; he was admitted free associate to the Academies of Sciences and of Inscriptions, and appointed first physician to the duke of Orleans, in the room of Tronchin. His reputation increased in proportion as his merits were displayed on a wider theatre. He practised as a physician at Paris for nearly ten years, and received the most flattering testimonials of public approbation.

The outbreak of the French Revolution compelled Barthez to leave Paris. He lost considerable part of his fortune, and retired to Carcassonne, where he devoted himself to the study of theoretical medicine. It was in this retreat that he gave to the world his Nouvelle Mécanique des Mouvemens de l'Homme et des Animaux, which appeared in 1798.

On the re-establishment of the College of Medicine at Montpellier, Barthez was naturally looked upon as the person most likely to revive its former fame. But age and infirmity operated to dissuade him from resuming the laborious office of teacher, and he was accordingly nominated honorary professor. In 1802 he received several marks of favour from the new government under Bonaparte; he was nominated titular physician to the Government, and afterwards consulting physician to the emperor, and member of the Legion of Honour.

appeared in 1802, and he afterwards occupied, himself in His Traitement des Maladies Goutteuses, in two vols. 8vo, preparing for the press a new edition of his Elémens de la Science de l'Homme, of which he just lived to see the publication. His health had been declining for some years before his death, which took place soon after his removal to Paris, on the 15th of October 1806, in the 72d year of his age. He bequeathed his books and manuscripts to M. Lordat, who, in consequence, published two volumes of Consultations de Médicine, Paris, 1810, 8vo, to which he prefixed a preface of his own. Another posthumous work of Barthez, the Traité du Beau, preceded by some account of his life, was edited in 1807 by his brother, M. Barthez de Marmorières.

Barthez has enjoyed a much higher reputation on the Continent than in England, where, indeed, his writings

are comparatively little known. His principal work is the Nouveaux Élémens de la Science de l'Homme, in which he unfolds his doctrine of the vital principle, or formative force. He was one of the strongest opponents of the theory which would explain the phenomena of life by physical or chemical laws. (See Lordat, Exposition de la doctrine médicale de P. J. Barthez, 1818.)

BARTHOLINUS, GASPARD, a learned Swede, born in 1585, at Malmoë. His precocity was extraordinary; at three years of age he was able to read, and in his thirteenth year he composed Greek and Latin orations, and delivered them in public. When he was about eighteen he went to the University of Copenhagen, and he afterwards studied at Rostock and Wittemberg. He then travelled through Germany, the Netherlands, England, France, and Italy, and was received with marked respect at the different universities he visited. In 1613 he was chosen professor of medicine in the University of Copenhagen, and filled that office for eleven years, when, falling into a dangerous illness, he made a vow, that if it should please God to restore him, he would apply himself solely to the study of divinity. He recovered, observed his vow, and soon after obtained the professorship of divinity, with the canonry of Rotschild. He died on the 13th of July 1630, after having written nearly fifty works on different subjects.

BARTHOLINUS, THOMAS, a physician, son of the above, was born at Copenhagen in 1619. He studied medicine at Leyden for three years (1637-40). He then travelled into France, and resided two years at Paris and Montpellier, in order to improve himself under the distinguished physicians of those universities; after which he visited Italy, remained three years at Padua, and then went to Basel, where he obtained the degree of doctor in philosophy. Returning to Copenhagen, he was appointed professor of mathematics in 1647, and next year was nominated to the chair of anatomy, for which he was better qualified. This he held for thirteen years, distinguishing himself by several observations respecting the lacteal and lymphatic vessels, shortly after their discovery by Olaus Rudbeck. His close application, however, having affected his health, he resigned his chair in 1661, and retired to a little estate at Hagestaed, near Copenhagen, where he hoped to spend the remainder of his days in peace; but his house having been burnt in 1670, his library, with all his books and manuscripts, was consumed. In consideration of this loss the king appointed Bartholinus his physician, with a handsome salary, and exempted his land from all taxes; the University of Copenhagen also chose him for their librarian; and, in 1675, he was honoured with a seat in the grand council of Denmark. He died on the 4th of December 1680. He wrote Anatomia Gaspardi Bartholini Parentis, novis Observationibus primum locupletata, 8vo; De Monstris in Natura et Medicina, 4to; Schedion de Armillis Veterum, præsertim Danorum, 8vo; and several

other works.

BARTHOLOMEW, ST ( 2, son of Talmai), one of the twelve apostles, generally supposed to have been the same as Nathanael (John i. 45). He was a native of Cana in Galilee (John xxi. 2), and was introduced by Philip to Jesus, who, on seeing him approach, at once pronounced that eulogy on his character which has made the name Nathanael almost synonymous with sincerity. He was a witness of the resurrection and the ascension, and returned with the other apostles to Jerusalem. Of his subsequent history we have little more than vague traditions. According to Eusebius (Hist. Eccles., v. 10), when Pantænus went on a mission to the Indians (towards the close of the 2d century), he found among them the Gospel of Matthew, written in Hebrew, which had been left there by the apostle Bartholomew. Jerome (De Vir. Illustr., c. 36) gives a

similar account. But the name Indians is applied by ancient writers to so many different nations, that it is difficult to determine the scene of Bartholomew's labours. Mosheim (with whom Neander agrees) is of opinion that it was a part of Arabia Felix, inhabited by Jews, to whom alone a Hebrew gospel could be of any service. According to the received tradition, this apostle was flayed alive and crucified with his head downwards, at Albanopolis in Armenia, or, according to Nicephorus, at Urbanopolis in Cilicia. A spurious gospel which bears his name is in the catalogue of apocryphal books condemned by Pope Gelasius. The festival of St Bartholomew is celebrated on the 24th of August.

BARTOLINI, LORENZO, an Italian sculptor, was born in 1777, of very humble parents, at Vernio in Tuscany. After various vicissitudes in his youth, during which he had acquired great skill and reputation as a modeller in alabaster, he came to Paris in 1797. He there studied painting under Desmarets, and afterwards sculpture under Lemot. The bas-relief Cleobis and Biton, with which he gained the second prize of the Academy in 1803, at once established his fame as a sculptor of first-rate ability, and gained for him a number of influential patrons. He executed many minor pieces for Denon, besides busts of Méhul and Cherubini. His great patron, however, was Napoleon, for whom he executed a colossal bust, and who sent him to Carrara to found a school of sculpture. He remained in Carrara till after the fall of Napoleon, and then took up his residence in Florence, where he continued to reside till his death in 1850. His works, which include an immense number of busts, are numerous and varied. The best are, perhaps, the group of Charity, the Hercules and Lichas, and the Faith in God, which exemplify the highest types of Bartolini's style. By the Italians. he is ranked next to Thorwaldsen and Canova.

BARTOLOZZI, FRANCESCO, a distinguished engraver, was born at Florence in 1725, or, according to some authorities, in 1730. He was originally destined to follow out the profession of his father, who was a silversmith; but he manifested so much skill and taste in designing that he was placed under the superintendence of two Florentine artists, who instructed him in painting. After devoting three years to that art, he went to Venice and studied engraving under the famous Joseph Wagner. He made very rapid progress, and executed some works of considerable importance at Venice. He then removed for a short time to Rome, where he completed a set of engravings representing events from the life of St Nilus, and after returning to Venice, set out for London in 1764. For nearly forty years he resided in London, and produced an enormous number of engravings, the best being those of Clytie, after Annibale Carracci, and of the Virgin and Child, after Carlo Dolce. A great proportion of them are from the works of Cipriani and Angelica Kauffmann. Bartolozzi also contributed a number of plates to Boydell's Shakespeare Gallery. In 1802 he was invited to Lisbon to superintend a school of engraving in that city. He remained in Portugal till his death, at an advanced age, about the year 1816.

BARTOLUS, professor of the civil law at the University of Perugia, and the most famous master of the dialectical school of jurists, was born in 1314, at Sasso Ferrato, in the duchy of Urbino, and hence is generally styled Bartolus de Saxo Ferrato. His father was Franciscus Severi, and his mother was of the family of the Alfani. He studied the civil law first of all under Cinus at Perugia, and afterwards under Oldradus and Jacobus de Belvisio at Bologna, where he was promoted to the degree of doctor of civil law in 1334. His great reputation dates from his appointment to a chair of civil

law in the University of Perugia, 1343, where he lectured for many years, raising the character of the law school of Perugia to a level with that of Bologna. He died in 1357 at Perugia, where a magnificent monument recorded the interment of his remains in the church of San Francisco, by the simple inscription of "Ossa Bartoli." Bartolus has left behind him a great reputation, and many writers have sought to explain the fact by attributing to him the introduction of the dialectical method of teaching law; but the dialectical method had been employed by Odofredus, a pupil of Accursius, in the previous century, and the successors of Odofredus had abused it to an extent which has rendered their writings in many instances unprofitable to read, from the subject matter being overlaid with dialectical forms. It was the merit of Bartolus, on the other hand, that he employed the dialectical method with advantage as a teacher, and discountenanced the abuse of it; but his great reputation is more probably owing to the circumstance that he revived the exegetical system of teaching law (which had been neglected since the ascendency of Accursius), in a spirit which gave it new life, whilst he was enabled to impart to his teaching a practical interest, from the judicial experience which he had acquired whilst acting as assessor to the courts at Todi and at Pisa before he undertook the duties of a professorial chair. His treatises On Procedure and On Evidence are amongst his most valuable works, whilst his Commentary on the Code of Justinian has been in some countries regarded as of equal authority with the code itself.

BARTON, BENJAMIN SMITH, M.D., an American naturalist, who was the first professor of botany and natural history in a college in the United States. He was born in Pennsylvania in 1766, studied for two years at Edinburgh, and afterwards graduated at Göttingen. He settled at Philadelphia, and soon obtained a considerable practice. In 1789 he was appointed to the professorship above. mentioned in Philadelphia College; he was made professor of materia medica in 1795, and on the death of Dr Rush in 1813 he obtained the chair of practical medicine. In 1802 he was chosen president of the American Philosophical Society. Barton was the author of various works on natural history, botany, and materia medica. By his lectures and writings he may be said to have founded the American school of natural history. He died in 1815. BARTON, ELIZABETH, the "Maid of Kent," belonged to the village of Aldington in Kent. She was She was a pious, nervous, and enthusiastic person, subject to epilepsy; and her enthusiasm, unfortunately for herself, took a political turn at a somewhat critical period in English history. When all England was excited with the attempts made by Henry VIII. to obtain a divorce from Queen Catherine, Elizabeth Barton saw visions and heard speeches, all of which related to the contemplated divorce. These she confided to her parish priest, Richard Masters, and he made them known to Dr Bockling, a canon of Canterbury. Through these men they became widely known, and were everywhere proclaimed to be divine revelations. The chapel at Aldington became the centre of many pilgrimages, and the scene of many excited and tumultuous assemblies. Elizabeth Barton was commonly believed to be a prophetess, and was called the "holy maid of Kent." Meanwhile her visions continued; she saw letters written in characters of gold sent to her by Mary Magdalene, which contained both revelations and exhortations. Among other things she declared that it was revealed to her that if the contemplated divorce took place, the king would be a dead man within seven months. The principal agents for the Pope and for Queen Catherine lent themselves to fan the excitement. Even such men as bishops Fisher and Warham and Sir Thomas More corresponded with the Maid of Kent.

At last the king's wrath was aroused. In 1533 Elizabeth with her principal supporters, Masters, Bockling, and several others, were examined before parliament, and sentenced to be executed. She was beheaded at Tyburn, April 21, 1534. (Cf. Burnet's History of the Reformation in England; Lingard's History of England.)

The

BARUCH, son of Neriah, was the friend and amanuensis of the prophet Jeremiah. After the temple at Jerusalem had been plundered by Nebuchadnezzar, he wrote down Jeremiah's prophecies respecting the return of the Babylonians to destroy the state, and read them in the temple before the assembled people at the risk of his life. roll having been burned by the king's command, Jeremiah dictated the same again. When the temple was destroyed, Baruch went to Egypt with Jeremiah, having been blamed as the prompter of the threatening prophecies uttered by the latter. Nothing certain is known as to his death,- -some accounts representing him as dying in Egypt, others in Babylonia. The Talmud adopts the latter opinion, making him the instructor of Ezra, to whom he is said to have communicated the traditions he had received from Jeremiah.

The BOOK OF BARUCH belongs to the Apocrypha, according to Protestants, and to the deutero-canonical productions, according to Roman Catholics.

There is hardly sufficient cause for dividing the book, as some critics suggest, between two writers. The author of iii. 9-v. 9 uses Isaiah as well as Jeremiah in two places. A new paragraph undoubtedly begins at iii. 9, which has little connection with the preceding context, and differs from it perceptibly both in matter and form; yet it has the same general object. From reproof the language passes to hope and Messianic happiness, and it becomes livelier and more elevated. It is purer Greek without doubt. The supposed traces of Alexandrian culture are somewhat indistinct. Wisdom is not spoken of in the Alexandrian manner (iii. 24), but rather in the same way as in Sirach, which is Palestinian.

Much difference of opinion prevails regarding the original language. Some are for a Greek original, others for a Hebrew one; while Fritzsche and Ruetschi think that the first part was composed in Hebrew, the second in Greek. The original seems to have been Hebrew, though Jerome says that the Jews had not the book in that language; and Epiphanius asserts the same thing. The testimony of the former resolves itself into the fact that the original had been supplanted by the Greek; and that of the latter is not of much value, since he gives Baruch, along with Jeremiah and the Lamentations, in a second list of the canonical books. We rely on the statement that the work was meant to be publicly read in the temple (i. 14) as favourable to a Hebrew original, as well as on the number and nature of the Hebraisms, which are sometimes so peculiar that they cannot be resolved into the authorship of a Greek-speaking Jew. That the writer was a Palestinian appears from various passages, such as ii. 17, "For the dead that are in the graves, whose souls are taken from their bodies, will give unto the Lord neither praise nor righteousness;" "Hearken, O ye that dwell about Zion" (iv. 9); "Ye have forgotten the everlasting God that brought you up; and ye have grieved Jerusalem that nursed you" (iv. 8). Both the latter passages betray a Palestinian. Besides, the conception of Wisdom in iii. 12, &c., is Palestinian rather than Alexandrian ; for the words in iii. 37 do not refer to the incarnation of the Logos, but to personified Wisdom, as in Sirach xxiv. 10. This points to a Hebrew original. The version seems to be free, especially in the latter part.

1 Hares., viii. 6; compare De Mens. et Pond., c. 23; ibid., c. 5.

rowed from Baruch pretty closely in some passages. We suppose that the translator was separated from the author by a considerable period, probably 200 years. Perhaps the author lived about 300-290 B.C.

Though Baruch professes to have written the book, a later writer speaks in his name. Jeremiah's faithful friend is said to have composed it at Babylon. This view is untenable on the following grounds :

1. The work contains historical inaccuracies. Jeremiah was living in the fifth year after the destruction of Jerusalem, yet the epistle is dated that year at Babylon. It is unlikely that Baruch left Jeremiah, since the two friends were so united. According to Baruch i. 3, Jeconiah was present in the great assembly before which the epistle was read, whereas we learn from 2 Kings xxv. 27 that he was kept a prisoner as long as Nebuchadnezzar lived. Joakim is supposed to be high priest at Jerusalem (i. 7). But we learn from 1 Chron. vi. 15 that Jehozadak filled that office the fifth year after Jerusalem was destroyed. In i. 2 there is an error. The city was not burned when Jehoiachim was carried away. And if the allusion be to the destruction of the city by Nebuchadnezzar, the temple and its worship are supposed still to exist in i. 8-10. The particulars narrated are put into the fifth year of the exile; yet we read, "Thou art waxen old in a strange country" (iii. 10).

2. Supposing Baruch himself to have been the writer, books later than his time are used in the work. Nehemiah is followed, as in ii. 11 (comp. Nehem. ix. 10). But Eichhorn's language is too strong in calling the contents "a rhapsody composed of various writings belonging to Hebrew antiquity, especially Daniel and Nehemiah.” 1 The date of the work is given indefinitely in i. 2, "In the fifth year, and in the seventh day of the month, what time as the Chaldeans took Jerusalem, and burnt it with fire." The natural meaning of these words is, "The fifth year after the destruction of Jerusalem by Nebuchadnezzar," not "the fifth year of Jehoiachim's captivity." The day is given, not the month; and therefore De Wette conjectures that ere should be unví; but MS. authority is against him. It is probable that the name of the month has dropped out, i.e., Sivan. The Palestinian abode of the writer is pretty clear, especially from the melancholy view of death presented in ii. 17, iii. 19, resembling that in Psalms vi. 6, lxxviii. 18, ciii. 29. In Alexandria the Jews had attained to a clear idea of immortality, in Palestine not. The translation was made in Egypt, which accounts for various expressions savouring of Alexandrianism, as in iii., 23, 24, 26.

There are evident points of contact between Daniel and Baruch, as appears from Baruch i. 15-18, which agrees almost verbally with Daniel ix. 7-10. So ii. 1, 2 coincide with Daniel ix. 12, 13; and ii. 7-17 with Daniel ix. 13-18. Hitzig thinks the two authors were identical, but this can hardly be allowed; for the tone and atmosphere of Baruch bear no perceptible trace of the

1 Einleitung in die apokryphischen Schriften des A. T., p. 382.

According to Jerome and Epiphanius, the Jews did not receive the book into their canon ; nor is it in the lists given by Josephus, Melito, and others. It has been thought, however, that Origen considered it canonical, because in his catalogue of sacred books he gives Lamentations and "the epistle" along with Jeremiah; and Jeremiah's epistle formed a part of Baruch. The testimony of Origen on this point is perplexing; but it is conceivable that some Jews may have thought very highly of the book in his time, though its authority was not generally admitted among their co-religionists.2 From the position which the book occupied in the Septuagint, i.e., either before or after Lamentations, it was often considered an appendix to Jeremiah by the early Christians, and was regarded in the same light, and of equal authority. Hence the words of it were often quoted as Jeremiah's by Irenæus, Clemens Alexandrinus, and Tertullian. Cyril of Jerusalem reckons it with the canonical books, among the ai convevσTOL or cíai ypapai; and the epithets so applied cannot be explained away by Protestants.

The versions are the two Latin, a Syriac, and an Arabic. The Latin one in the Vulgate belongs to a time prior to Jerome, and is tolerably literal. Another, somewhat later, was first published by Jos. Maria Caro in 1688, and was reprinted by Sabatier, side by side with the ante-Hieronymian one, in his Bibliorum Sacrorum Latinæ Versiones Antiquae.3 It is founded upon the preceding one, and is less literal. The Syriac and Arabic versions, printed in the London Polyglott, are literal. The Hexaplar-Syriac version, made by Paul, bishop of Tela, in the beginning of the 7th century, has been published by Ceriani. The most convenient editions of the Greek text are Tischendorf's, in the second volume of his Septuagint, and Fritzsche's in Libri Apocryphi Veteris Testamenti Grace, 1871. (See Davidson's Introduction to the Old Testament, vol. iii.; Kurzgefasstes Exegetisches Handbuch zu den Apokryphen des alten Testaments, erste Lieferung; Ewald's Geschichte des Volkes Israel, vol. iv.; De Wette's Einleitung, §§ 321-323; Welte's Einleitung in die heiligen Schriften des A. T., zweyter Theil, dritte Abtheilung.)

Epistle of Jeremy.-An epistle of Jeremiah's is often appended to Baruch, forming the sixth chapter. According to the inscription, it was sent by the prophet by God's command to the Jews who were to be carried captive to Babylon. The writer describes the folly and absurdity of idolatry in a declamatory style, with repetitions somewhat like refrains. Thus, in verses 16, 23, 29, 65 occurs the sentence, "Whereby they are known not to be gods; therefore fear them not;" "How should a man then think and say that they are gods," in 40, 44, 56, 64, 69; "How then cannot men perceive that they be no gods," in 49, 52. These and other repetitions are unlike Jeremiah's. The concluding verse is abrupt.

All the relation this epistle has to Jeremiah is, that the contents and form are derived from Jeremiah x. 1–16 and xxix. 4-23. Its combination with Baruch is purely accidental. It could not have been written by Jeremiah, though many Catholic theologians maintain that it was. The Hellenist betrays himself in a few instances, as when he speaks of kings, verses 51, 53, 56, 59. Though Welte tries to prove that the epistle was written in Hebrew, which is 2 See Welte's note on this point in Herbst's Einleitung, erster Theil pp. 14, 15. 3 See vol. ii. p. 734, &c.

4 Monumenta Sacra et Profana, tom. i. fascic. 1.

summer of 1874 the Boston Base Ball Club and the Athletic Base Ball Club of Philadelphia crossed the Atlantic and played a series of exhibition matches in England and Ireland; but, as anticipated, the pastime did not find favour with Englishmen or take root in British soil.

consistent with Jeremiah's authorship, his arguments are invalid. The original is pure Hellenistic Greek. The warning against idolatry bespeaks a foreigner living out of Palestine. The place of its origin was probably Egypt; and the writer may have lived in the Maccabean period, as we infer from his making the exile last for seven generations, i.e., about 210 years. Jeremiah, on the contrary, gives the time as 70 years in round numbers. The oldest allusion to the epistle is commonly found in 2 Maccab. ii. 2, where a few words are similar to the fourth verse of our epistle. But the appropriateness of the supposed reference is doubtful.

The scene chosen for the pastime should be a clear level piece of turf, not less than 500 feet by 350 feet. The following diagram shows the laying out of the ground.

The old Latin version of the epistle, published by Sabatier, which is in the Vulgate, is literal. The Syriac is freer. The Arabic is more literal than the Latin. Both are in the London Polyglott. The Hexaplar-Syriac was published by Ceriani. (S. D.)

Foul

Ball Post

BARYTES, or BARYTA, an oxide (BaO) of the metal barium, usually prepared from the two most common ores of the substance, the sulphate and the carbonate of baryta. It is a highly caustic alkaline poisonous body, which with water forms a hydrate of baryta. On a commercial scale baryta is prepared from the native carbonate (Witherite) by exposing the mineral, mixed with one-tenth of its weight of lamp black, to a very high heat. It is now largely employed in the beet sugar manufacture for separating crystallized sugar from the molasses. A solution of the hydrated oxide, under the name of baryta-water, is of very great use in the chemical laboratory for precipitating metallic oxides, and on account of its sensitiveness to carbonic acid. Sulphate of baryta, or heavy spar, the cawk of miners, is a mineral of very high specific gravity (4:59), found abundantly in veins in the mountain limestone of England and frequently associated with metallic ores. When reduced to powder the white varieties are sometimes used as a pigment, but the powder is more frequently applied as an adulterant to white lead. Heavy spar is also used in the manufacture of pottery. The powdered carbonate of baryta is used to some extent in the manufacture of glass, taking the place of a part of the alkali in plate glass, and of some portion of red-lead in flint glass. Cassel green, or Rosenstiehl's green, is a pigment manufactured from the calcined manganate of baryta. Both the nitrate and the chloride are of great value as chemical reagents. The nitrate and chlorate are also used to produce a green light in pyrotechny.

Right-short-Stop Right fielder

2 Baseman

Left folder

Centre-fielder

OUT-FIELD

Foul

Ball Post-Stop

Diagram illustrating the Game of Base Ball.

The position of the bases and base lines may be likened to a 90 feet square shaped diamond. The first point to be selected is the rear angle of the home base, which should be not less than 90 feet from the most suitable end of the ground, and equi-distant from each side. Lay out this base 1 foot square, and from the front apex measure 127 feet 4 inches in a straight line down the ground, and the point reached will be the centre of the second base. Take a cord, 180 feet long, fixing one end on the front angle of the home base, and the other on the centre of the second base. By hauling the centre of this cord taut on the two sides, two isosceles right angled triangles will be formed, and the 90 feet square completed. Standing on the home base and looking down the ground, the apex of the triangle on the right hand is the centre of the first base, and of that on the left hand the centre of the third base. 48 feet from the front angle of the home base has then to be measured down the diagonal of the square, in order to fix the centre of the pitcher's position, which is 6 feet square. Lastly come the foul ball posts, which are on a line with the home and first bases, and home and third bases, and not less than 100 feet from the centres of first and third bases respectively.

Formerly, nine a side was the usual number of players; but, latterly, an additional man has been introduced as right short-stop, and the sides increased to ten. Their positions are marked in the above diagram. The theory of the game is that one side takes the field, and the other goes in. The pitcher then delivers the ball to the striker, who endeavours to hit it in such a direction as to elude the fielders, and enable him to run round all the base lines home without being put out. If he succeeds a run is scored. When three players are put out the fielding side come in; and after nine innings have been played the side which have scored the most runs wins the game. The rules are voluminous and minute, but the pith of them may be gleaned from the following résumé :—

BASE BALL, a game which holds the same position in the United States of America as cricket does in Great Britain. It was founded on the old British game of rounders, though many additions and alterations have been made. Americans do not appreciate the patience of Englishmen, and do not care to witness a cricket match which may extend to three days, and then remain undecided, whereas the average time of a base ball match is from two hours to two hours and a half. The first regular base ball society was the old Knickerbocker Club, founded at New York in the autumn of 1845; and for fifteen years the sphere of play was very limited. In the spring of 1860 the Excelsior Club was inaugurated at Brooklyn, New York, and the amateur element, in contradistinction to the professional, gave a marked impetus to the pastime. This club was second to none in the United States of America, either in social standing or as correct exponents of the game. The secession of the Confederate States soon after, and the sanguinary civil war which followed, was a serious interruption to national or other sports, and base ball became almost obsolete till the season of 1865. Then it began to spread throughout the Union, and to be recognized as a profession, not a few devoting their whole time to it and being paid for their services. Now there are hundreds of games played for every one ten years since. In the

The ball must weigh not less than 5 ounces or more than 5 ounces avoirdupois, must be not less than 9 inches or more than 94 inches in circumference, and must be composed of 1 ounce avoirdupois of vulcanized india-rubber, covered with worsted and leather, red being the most suitable colour for the latter. The bat must be circular in

shape, not exceeding 24 inches in diameter at any part, or 42 inches in length, and must be made exclusively of wood. The bases shall be 1 foot square, the first, second, and third consisting of white canvas