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rimonial contract, and the intended celebration of the marriage of the parties in pursuance of such contract, to the end that persons objecting, either on account of kindred, precontract, or for other just cause, may have opportunity to declare such objections before the marriage is solemnized. The notice is given either by proclamation, viva voce, by a minister or some public officer thereto authorized, in some religious or other public assembly, or by posting up written notice in some public place.

BAOBAB, or BAHOBAB; a tree (adansonia digitata, Wild.). It is the largest production of the whole vegetable kingdom. The trunk is not above 12 feet high, but it is from 60 to 85 feet round; the weight of the lower branches bends them to the ground, so that they form a hemispherical mass of verdure about 120, sometimes 150, feet in diameter. The flowers are in proportion to the size of the tree, and followed by a fruit, about 10 inches long. When dry, the pulp, by which the seeds are surrounded, is powdered, and brought to Europe from the Levant, under the name of terra sigillata lemnia; the seeds are called goui.

BAOUR-LORMIAN, Louis Pierre Marie François, born, in 1771, in Toulouse, was appointed a member of the French academy, during the "hundred days," in Bouffler's place, and this appointment was confirmed after the second restoration of the king. His reputation as a poet commenced with his translation of Tasso's Jerusalem Delivered. Still earlier, his quarrels with the poet Lebrun excited curiosity. Several epigrams, which were exchanged between them, have been preserved. Baour said—

Lebrun de gloire se nourrit, Aussi voyez comme il maigrit. Lebrun replied, pretty severely

Sottise entretient l'embonpoint, Aussi Baour ne maigrit point. He wrote, with Etienne, in order to excite the enthusiasm of the French, the opera Oriflamme, in Feb., 1814, which was very humorously parodied by Rehfues (Die Oriflamme, Leipsic). In 1824, he published a translation of Dante's Divina Commedia. He has since lived in the country, and first broke a long silence by a poem on the coronation of Charles X, for which he received a jewel and a letter of nobility.

BAPHOMET. Joseph von Hammer, the renowned Orientalist in Vienna, has discussed this subject in his essay (in the Fundgruben des Orients. 6 vols. 1 numb.)

Mysterium Baphometis revelatum, seu Itatres Militia Templi, qua Gnostici et quidem Ophiani, Apostasia, Idolodulia et Impuritatis convicti, per ipsa eorum Monumenta (Discovery of the Mystery of Baphomet, by which the Knights Templars, like the Gnostics and Ophites, are convicted of Apostasy, of Idolatry and of moral Impurity, by their own Monuments). At the same time appeared a work of his, in which he endeavored to show the connexion of the Templars with the Assassins. He intended to prove, by this, that the order had been justly condemned and abolished, and that its corruption had not originated from intercourse with the Saracens, nor crept in as a particular doctrine and corruption of single chapters, but was common to the whole order, and pro ceeded from the statutes of their institu tion. At the same time, von Hammer extends his investigations to the origin of the Freemasons, and to the pretended similarity of their symbols with those of the Templars and Ophites. His chief subject is the images which are called Baphomet. They are to be found in several museums and collections of antiquities, as in Weimar (see the drawings in the Curiositäten, 2d vol.), and in the imperial cabinet in Vienna. These little images are of stone, partly hermaphrodites, having, generally, two heads or two faces, with a beard, but, in other respects, female figures, most of them accompanied by serpents, the sun and moon, and other strange emblems, and bearing many inscriptions, mostly in Arabic. The author explains 24 of them, partly by means of drawings, and takes them for idols of the Templars. The inscriptions he reduces almost all to Mete. This Mete is, according to him, not the Mnris of the Greeks, but the Sophia, Achamot Prunikos of the Ophites, which was represented half man, half woman, as the symbol of wisdom, unnatural voluptuousness and the principle of sensuality. As every thing which is reported of this Metis of the Gnostic Ophites, and all that is known of the worship of images, and of the heads of Baphomet in the chapters, from the accusations and stateinents on the trial of the Templars, agrees with the figure and the inscriptions of these idols, the true signification of them cannot be doubted. He asserts that those small figures are such as the Templars, according to the state ment of a witness, carried with them ir their coffers. Baphomet signifies Bap Marcos, baptism of Metis, baptism of fire, or the Gnostic baptism, an enlightening of

the mind, which, however, was interpret ed by the Ophites, in an obscene sense, as fleshly union. This baptism was performed by cups or chalices, accompanied by the symbols of generation and of the mystical meal of the Gnostics, three of which are in the cabinet of antiquities at Vienna, and are represented in the treatise. These vessels are said to have been fixed at the feet of certain images, and to have been filled with fire, by which the initiation in their shameful mysteries was completed in the secret chapters of the Templars. The image of Baphomet was girded with serpents, as a symbol of unnatural sins. In several is to be seen also the T, the truncated cross, the character of Baphomet, which being put as a part for the whole, was used to signify the instrument of life, the creating wisdom, the key of life; and was also called, by the Ophites, the tree of life, and the key of the Gnosis. On some images, the serpent is also to be seen, entwined round this cross. Finally, the images of Baphomet exhibit also the sun and moon, which, in the mysteries of the ancients, were of different signification. Von Hammer refers all the signs and images, which are said to be found on the buildings and coins of the Templars, to that infamous mystery. Such bold speculations, in a matter so much investigated, have met with great opposition: in particular, the fundamental assertion, that those idols and cups came from the Templars, has been considered as unfounded, especially as the images known to have existed among the Templars seem rather to be images of saints. Some deny that the word Mete is to be found upon these images or any other relics at all, or that it means an Ophitic Eon, and assert, that the Ophitic sects were not in existence in the 11th century.See Raynouard, the defender of the Templars (in the Journal des Savants), and de Sacy. Von Nell, also, has written Baphometische Actenstücke zu dem, durch des Herrn von Hammer Mysterium Baphometis revelatum wieder angeregten, Processe gegen die Tempelherren, zur Ehrenrettung des Christlichen Ordens (Vienna, 1819). In reply, von Hammer, in No. 50 of the Archives of Geogr., History, Politics and Tactics, 1819, pointed out, in the engravings of Nell, not less than eight places containing misrepresentations. In a more recent treatise of Nell-Essay on a cosmological Interpretation of the Phoenician Worship of the Cabiri (in the above work, No. 69–75)—the author asserts, that, after a close examination, he

thinks the mysterious monuments, in the imperial cabinet of antiquities, which von Hammer explained as symbols of the Templars, to be alchemico-theosophical symbols, and that even the figure, which was believed to be a Mete, was found among the alchemists. We may observe, also, that Nicolai considered the word Baphomet as a sign of an abstract notion, as a pentagon drawn round the head of the image; but that von Hammer calls the head of the image, and the image itself, which is to designate the baptism of fire, Baphomet.

BAPTISM. AS most symbolical ceremonies originate from customs or events of common life, which are afterwards chosen to represent something higher, baptism originated from the bathings and ablutions so frequently practised in Asia, and which, among all the sects of that part of the world, whether heathens, Jews or Mohammedans, have obtained a religious character. Baptism (that is, dipping, immersing, from the Greek Banri(w) was usual with the Jews even before Christ, and every converted heathen was not only circumcised; but also washed, as a symbol of his entrance into the new religion purified from the stains of his former life. From this baptism of proselytes, however, that of St. John differs, because he baptized Jews, also, as a symbol of the necessity of perfect purification from sin. Jesus himself was baptized by John, as were probably several of his apostles, who had been the disciples of St. John. Christ himself never baptized, but directed his disciples to administer this rite to the converts, using the follow ing words: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. xxviii. 19). Baptism, therefore, became a religious ceremony among Christians, and is considered as a sacrament by all sects which acknowledge sacraments. In the time of the apostles, the form of baptism was very simple. The person to be baptized was dipped in a river or vessel, with the words which Christ had ordered, and, to express more fully his change of character, generally adopted a new name. The immersion of the whole body was omitted only in the case of the sick, who could not leave their beds. In this case, sprinkling was substituted, which was called clinic baptism. The Greek church, as well as the schismatics in the East, retained the cus tom of immersing the whole body; but the Western church adopted, in the 13th

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century, the mode of baptism by sprinkling, which has been continued by the Protestants, the Baptists (q. v.) only excepted. The introduction of this mode of baptism was owing to the great inconvenience which arose from the immersion of the whole body in the northern climates of Europe. The custom of sprinkling thrice, in the administration of the rite, spread with the diffusion of the doctrine of the Trinity. In the first centuries of the Christian era, when, generally speaking, adults only joined the new sect, the converted (catechumens, q. v.) were diligently instructed; the power of this sacrament to procure perfect remission of sins was taught, and, while some converts delayed their baptism from a feeling of sinfulness not yet removed, others did the same from the wish to gratify corrupt desires a little longer, and to have their sins forgiven all at once. But the doctrine of St. Augustine, that the unbaptized were irrevocably damned, changed this delay into haste, and made the baptism of children general. The death of a martyr, however, who perished while yet a catechumen, was accounted equally effectual for salvation with baptism. This was called baptisma sanguinis (baptism of blood, q. v.). When, in the 5th century, Christianity became more firmly established, and the fear of the relapse of Christain proselytes into their former faith, which had so often occurred in the period of persecution, diminished, the baptism of children became still more general, and is now the common custom of Christians, with the exception of the Baptists. In America, however, it is not so universally practised as in Europe. The abuse of this rite by the Montanists, in Africa, who baptized even the dead, could be abolished only by severe punishments; but, in Roman Catholic countries, the practice of baptizing church-bells continues to this day-a custom which first came into use in the 10th century. This is done from the belief that the ringing of such bells during a thunder-storm serves to protect the neighborhood. As baptism is a sacrament, and considered by the Catholics so very efficacious, the Roman church has strictly prohibited the re-baptism of baptized heretics, on their conversion to Catholicism. Anti-trinitarians, only, are to be baptized again. Protestants, of course, acknowledge the validity of the baptism of other Protestant sects, as well us of that of the Catholic church. The Roman and Greek Catholics consecrate the water of baptism, but Protestants do

not. The exorcism (q. v.) is not abolished in all Protestant countries. The act of baptism is accompanied only with the formula, that the person is baptized in the name of the Father, Son and Holy Ghost; but this act, among most Christians, is preceded by a confession of faith, made, by the sponsors, in the name of the person to be baptized, if a child. Even in the ancient church, every person, whe. baptized, was attended by a Christian friend of the same sex, who became responsible for the faith of the new Christian, and promised to take care of his spiritual welfare. The form still remains, though the promise is not very strictly complied with in most cases. After baptism in the Catholic church, the baptized person receives milk and honey, as a symbol of his spiritual youth; and the spiritual privileges which he acquires as a Christian are all indicated by symbols; thus the salt of wisdom is given, the garment of innocence is put on, &c. The Catholic church acknowledges three kinds of baptism, that of water, fire and blood (baptisma fluminis, flaminis, sanguinis). The first is the common one; the second is perfect love of God, connected with a sincere and ardent desire to be baptized; the third is the martyrdom of a catechumen for the Christian faith. All three are equal in their effect. The Roman church acknowledges, that all persons not baptized are damned, even infants; but it does not state what they are to suffer; for even St. Augustin, the sternest and severest preacher of this doctrine, deemed it hard that those who had not yet sinned should be damned for eternity in consequence of the sin of Adam; and he thinks that their suffering will be slight. Some scholastic theologians have thought that the pain they were to endure would consist in separation from God. The Jansenists believe in the total dainnation of infants not baptized. Dante, who so strictly adhered to the dogmas of his church, but always retained his sensibility to the feelings of humanity, gives, in the 4th canto of his Inferno, a place to all virtuous heathens, and infants not baptized, separate from the other part of hell; and it is easily seen with what reluctance he placed them there. (See Calvin.)

BAPTISM OF BLOOD. Tertullian gave this name to martyrdom before baptism, and to the death of martyrs in general, which he, and, after him, other Christian fathers, considered as another and more effectual baptism for purification from sins. and urgently recommended to believers.

BAPTISTS; a Protestant sect, distinguished by their opinions respecting the mode and subjects of baptism. With regard to the former, they maintain the necessity of immersion, from the signification of the word Banrigw, to dip, used by the sacred writers; from the performance of the rite in rivers in the primitive ages, and from the phraseology used in describing the ceremony. With regard to the subjects, they consider that baptism ought not to be administered to children nor infants at all, nor to adults in general, but to those only who profess repentance and faith. This they defend from the language of scripture, "Repent, and be baptized," &c., and from the existence of catechumens in the ancient churches, who were instructed before they were baptized. They are sometimes called Anti-podobaptists, to express their variance from those who defend infant baptism, and who are called Pædobaptists. The peculiar sentiments of this denomination have spread so much among other sects, that we find Baptists equally among Calvinists and Arminians, Trinitarians and Unitarians.-The Baptists, of all descriptions, adopt the Independent or Congregational form of church government, and all their ecclesiastical assemblies disclaim any right to interfere with the concerns of individual churches. The meetings of the members of different congregations are held for the purpose of mutual advice, and not for the general government of the whole body.-The Particular Baptists of England, the Baptists of Scotland and Ireland, the Associated Baptists of America, and some of the Seventh-day Baptists, are Calvinistic. The other classes are Arminian, or at least not Calvinistic. All, except some of the Christian Society, are Trinitarians. The Free-will Baptists, the Christian Society, and some of the General Baptists of England, admit of open communion: the other bodies decline communion with any Christians but Baptists. Some of the principal divisions are the Particular Baptists, who adopt the doctrine of particular election; the General Baptists, who profess the doctrine of universal redemption. Some of the churches of the latter have three orders, separately ordained-messengers, elders and deacons. The Associated or Calvinistic Baptists of America are the most numerous denomination in the U. States. They had, in 1824, about 150 associations, in which are more than 3000 churches, about 2500 preachers, and 250,000 communicants.-The Seventh

day Baptists, or Sabbatarians, observe the seventh day of the week. The Free-will Baptists profess the doctrine of free salvation. The first church of this order was gathered in New Hampshire (U. States) in 1780; and there were, in 1824, 10,000 communicants in the U. States. The Christian Society is Anti-Calvinistic and Anti-trinitarian. The first church was founded, in 1803, in Portsmouth, N. H.; the number of communicants, in 1824, was about 20,000. Their churches have organized the General Christian Conference. They profess to reject useless forms and ceremonies, to use scriptural expressions, and disclaim all creeds and articles of faith.-The Tunkers are distinguished for their simplicity of dress and manners, and for wearing beards. At an early period of the reformation, the subject of infant baptism was discussed. The Anabaptists (q. v.) are not, however, to be confounded with the Baptists, by whom their principles were expressly disclaimed. The persecution of dissenters, in the reign of Elizabeth, gave rise to the foundation of the first regular church of this sect, though their principles had prevailed much earlier. We may date the first public acknowledgment of the Baptists as distinct from the Anabaptists from their petition to parliament in 1620. In 1623, they are described as carrying an external appearance of holiness, as denying the doctrines of predestination, reprobation, &c. It is therefore probable that the Baptists of that time were General Baptists. The year 1633 provides us with the earliest records remaining of the formation of a Particular Baptist church in London. Between these two denominations, there never has been much intercourse. Both of them have repeatedly and publicly disclaimed anabaptism. The Particular Baptists have never had any material dispute amongst their members, except upon a point agitated also amongst the General Baptists-that of mixed communion: the question is, whether persons baptized in infancy, and not re-baptized at full age, may be admitted to partake the sacrament in their congregation.The whole number of Baptist churches in the U. States was, in 1824, about 5600; that of the communicants abou 407,684. (For information on the peculiar tenets of the Baptists, see the works of Drs. Gill and Gale, Abraham Booth, and Wall's History of In fant Baptism. See, also, Anabaptist und Mission.)

BAR; the partition which separates the

members of a court from those who have to report or to hear. The English parliament, also, has at its entrance such bars; and the national convention of France adopted this arrangement, and the custom of summoning before their bar all from whom it desired information. This encroachment on the executive and judiciary branches of government, by a body whose proper business was deliberation and discussion, was the cause of many of the horrors of the revolution. At the time when 50 lives were daily sacrificed, in Paris, under Robespierre, when the monster Carrier, at Nantes, caused 300 innocent children to be drowned in one night, the national convention had not the courage to expel the wretches who interrupted their labors by singing patriotic -songs at the bar. However, on the 16th March, 1794, they issued a decree que dorénavant on n'entendra plus à la barre de la Convention que la raison en prose. BARATARIA; a bay and island of Louisiana, on the north side of the gulf of Mexico; 55 miles N. W. of the Balize; lon. 90° W.; lat. 29° N. The bay is about 18 miles in length, and at its entrance is the island, which is a strong military position, and affords a safe and capacious harbor for merchant vessels, and light ships of war. This island was the noted resort of La Fitte's piratical squadron, by whom it was fortified at both ends, in 1811. The adjacent country is an open, level region, and to the north is a fine tract, well adapted to the cultivation of sugar.

BARB. (See Horse.)

BARBADOES, one of the Caribbees, and the most eastern of the West India islands, supposed to have been discovered by the Portuguese, but belonging to the English, was settled by the latter in 1605. It lies 20 leagues E. of St. Vincent, 28 S. E. Martinique; lon. 59° W.; lat. 13° 10 N. It is 21 miles long, and 14 broad, containing 106,470 acres, most of which is under cultivation. It is divided into 11 parishes, and contains 4 towns, viz. Bridgetown, the capital, Speight's Town, Austin's Town, and Jamestown. Pop., in 1786, 16,167 whites, 838 free people of color, and 62,115 slaves: in 1811, 16,289 whites, 3,392 free people of color, and 62,258 slaves; total, 81,939. Slaves in 1817, 77,273. According to Humboldt's tables, prepared in 1823-24, B. contained 21,000 ree persons and 79,000 slaves; total, 100,000.-The climate is very hot, but the air is pure, and moderated by the constant trade winds; but it is subject to dreadful

hurricanes. The soil in the low lands is black, somewhat reddish in the shallow parts, on the hills of a chalky marl, and near the sea generally sandy. Of this variety of soil, the black mould is best suited to the cultivation of the cane, and, with the aid of manure, has given as great returns of sugar, in favorable seasons, as any in the West Indies, the prime lands of St. Christopher's excepted. The houses of the planters are very numerous all along the country, which, with the luxuriant productions of the soil, and the gently-swelling hills, form a delightful scene. The average annual exports for eight years, from 1740 to 1748, were 13,948 hogsheads of sugar, of 13 cwt. each, 12,884 puncheons of rum, of 100 gallons each, 60 hogsheads of molasses, 4,667 bags of ginger, 600 bags of cotton, and 327 gourds of aloes. The exports, on an average, in 1784, 1785 and 1786, had fallen to 9,554 hogsheads of sugar, 5,448 puncheons of rum, 6,320 bags of ginger, 8,331 bags of cotton, exclusive of some smaller articles. Value of exports in 1809, £450,760; in 1810, £271,597. Imports in 1809, £288,412; in 1810, £311,400.-The Moravians have two missionaries, and the Methodist society one, on this island (See West Indies.) Much information on this island is to be found in Mr. Wilberforce's report to parliament. It is thought that Barbadoes reached its summit of prosperity a hundred years ago.

BARBARELLI. (See Giorgione.)

BARBARIAN. The Greeks gave the name Bápßapos to every one who spoke their language badly. The term was afterwards applied to all foreign nations; and, as the civilization of Greece was really much higher than that of the surrounding nations, the idea of rude, illiterate, uncivilized, soon connected itself with the word. The Romans, in this, as in many other cases, imitated the Greeks, and applied the term barbarus to all nations except themselves and the Greeks. the two most civilized states of antiquity. This word, however, did not always convey the idea of something odious; thus Plautus calls Nævius barbarum poetam, because he had not written in Greek. Cicero (ad Div. ix. 3.) uses the word barbari in reference to illiterate persons, without taste; and we still apply the term barbarism to an expression which offends the rules of a language. The signification of cruelty, implied in the word, is of modern origin Arrogant as it may appear to us, to apply a term of contempt to every foreigner, a similar usage has existed, and still existe