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HAUREAU, (JEAN) BARTHELEMY (1812-1896)
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See also:HAUREAU, (See also:JEAN) See also:BARTHELEMY (1812-1896) , See also:French historian and See also:miscellaneous writer, was See also:born in See also:Paris. At the See also:age of twenty he published a See also:series of apologetic studies on the Montagnards. In later years he regretted the youthful See also:enthusiasm of these papers, and endeavoured to destroy the copies. He joined the See also:staff of the See also:National, and was praised by See also:Theophile See also:Gautier as the " See also:tribune " of romanticism. At that See also:time he seemed to be destined to a See also:political career, and, indeed, after the revolution of the 24th of See also:February 1848 was elected member of the National See also:Assembly; but See also:close contact with revolutionary men and ideas gradually cooled his old ardour. Throughout his See also:life he was an enemy to innovators, not only in politics and See also:religion, but also in literature. This attitude sometimes led him to See also:form unjust estimates, but only on very rare occasions, for his See also:character was as just as his erudition was scrupulous. After the coup dual he resigned his position as director of the MS. See also:department of the Bibliotheque Nationale, to which he had been appointed in 1848, and he refused to accept any administrative See also:post until after the fall of the See also:empire. After having acted as director of the national See also:printing See also:press from 1870 to 1881, he retired, but in 1893 accepted the post of director of the Fondation See also:Thiers. He was also a member of the See also:council of improvement of the Ecole See also:des Chartes. He died on the 29th of See also:April 1896. For over See also:half a See also:century he was engaged in See also:writing on the religious, philosophical, and more particularly the See also:literary See also:history of the See also:middle ages. Appointed librarian of the See also:town of Le Mans in 1835, he was first attracted by the history of See also:Maine, and in 1843 published the first See also:volume of his Histoire litteraire du Maine (4 vols., 1543-1852); which he subsequently recast on a new See also:plan (10 vols., 187o-1877). In 1845 he brought out an edition of vol. ii. of G. See also:Menage's Histoire de See also:Sable. He then undertook the continuation of the Gallia christiana, and produced val. xiv. (1856) for the See also:province of See also:Tours, vol. xv. (1862) for the province of See also:Besancon, and vol. xvi. (1865-1870) for the province of See also:Vienne. This important See also:work gained him See also:admission to the See also:Academic des See also:Inscriptions et Belles-Let tres (1862). In the Notices et extraits des manuscrits he inserted several papers which were afterwards published separately, with additions and corrections, under the See also:title Notices ct extra its de quelques manuscrits de la Bibliotheque Nationale (6 vols., 1890-1893). To the Histoire litteraire de la See also:France he contributed a number of studies, among which must be mentioned that See also:relating to the See also:sermon-writers (vol. See also:xxvi., 1873), whose See also:works, being often See also:anonymous, raise many problems of attribution, and, though deficient in orginality of thought and See also:style, reflect the very spirit of the middle ages. Among his other works mention must be made of his remarkable Histoire de la philosophic scalastique (1872-1880), extending from the time of See also:Charlemagne to the 13th century, which was See also:expanded from a See also:paper crowned by the Academic des Sciences Morales et Politiques in 1S5o; See also:Les Melanges poetiques d'Hildeberl de Lavardin (1S82); an edition of the Works of See also:Hugh of St See also:Victor (1886); a See also:critical study of the Latin poems attributed to St See also:Bernard (18go); and Bernard Ddlicieux et l'See also:inquisition albigeoise (1877). To these must be added his contributions to the Dictionnaire des sciences philosophiques, See also:Didot's Biographic generate, the Biblio- 0 ideas or things with which the See also:Hausa must have been See also:familiar from the very earliest time are obviously connected with Arabic or Semitic roots. There is a certain amount of resemblance between the Hausa See also:language and that spoken by the See also:Berbers to the See also:south of See also:Tripoli and See also:Tunis. This language, again, has several striking points of resemblance with Coptic. If, as seems likely, the connexion between these three See also:languages should be demonstrated, such connexion would serve to corroborate the Hausa tradition that their ancestors came from the very far See also:east away beyond See also:Mecca. The Hausa language has been reduced to writing for at least a century, possibly very much longer. It is the only language in tropical See also:Africa which has been reduced to writing by the natives themselves, unless the Vai See also:alphabet, introduced by a native inventor in the interior of See also:Liberia in the first half of the 19th century be excepted; the character used is a modified form of Arabic. Some fragments of literature exist, consisting of political and religious poems, together with a limited amount of native history. A volume, consisting of history and poems reproduced in facsimile, with See also:translations, has been published by the See also:Cambridge University Press. Religion.—About one-third of the See also:people are professed Mahommedans, one-third are See also:heathen, and the See also:remainder have apparently no definite form of religion. Their Mahommedanism See also:dates from the 14th century, but became more See also:general when the See also:Fula See also:sheikh See also:Dan Fodio initiated the religious See also:war which ended in the See also:founding of the Fula empire. Ever since then the ruler of See also:Sokoto has been acknowledged as the religious See also:head of the whole See also:country, and See also:tribute has been paid to him as such. The Hausa who profess Mahommedanism are extremely ignorant of their own faith, and what little religious fanaticism exists is chiefly confined to the Fula. Large See also:numbers of the Hausa start every See also:year on the See also:pilgrimage to Mecca, travelling sometimes across the See also:Sahara See also:desert and by way of Tripoli and See also:Alexandria, sometimes by way of See also:Wadai, See also:Darfur, See also:Khartum and See also:Suakin. The See also:journey often occupies five or six years, and is undertaken quite as much from trading as from religious motives. Mahommedanism is making very slow, if any, progress amongst the Hausa. The greatest obstacle to its general See also:acceptance is the institution of the See also:Ramadan fast. In a See also:climate so hot as that of Hausaland, the See also:obligation to abstain from See also:food and drink from sunrise to sunset during one See also:month in the year is a serious difficulty. Until the last See also:decade of the 19th century no important See also:attempt had been made to introduce See also:Christianity, but the fact that the Hausa are fond of See also:reading, and that native See also:schools exist in all parts of the country, should greatly facilitate the work of See also:Christian missionaries. Additional information and CommentsThere are no comments yet for this article.
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