Banyan. are declared to be null and void. By the 26th section of the last mentioned act, the bishop, with consent of the patron and incumbent, may license chapels for the celebration of marriages in popular places; and by the 33d section of the 1 Vic. c. 22., B. may be published in such chapels. By section 9 of the 4 Geo. IV. c. 76, it is provided, that if the marriage be not celebrated within three months after publication of B., the marriage shall not take place until the B. shall have been republished on three several Sundays, unless it be a marriage by license, or now, by certificate, which two latter alternatives, however, must also be availed of within the three months. It only remains to be added on the law. as contained in these marriage acts, that by section 8 of the last of them, the 19 and 20 Vic. c. 119, it is provided, that in every case in which one of the parties intending marriage without license shall dwell in Scotland, a certificate of proclamation of B. in Scotland, by the session-clerk or by the registrar of the district or parish in which such proclamation shall have been made, shall, when produced to any person duly authorized under the provisions of this act to solemnize a marriage, be as valid and effectual for authorizing such person to solemnize such marriage as the production of a certificate for marriage of a superintendent register of a district in England would be, in reference to a party resident within such district. The purpose of the law is to secure public knowledge of intended marriages, and therefore, although the 4 Geo. IV., following in this respect the 26 Geo. II., declares that marriages shall be void without publication of B. (where, cf course, that is the chosen preliminary), it is not necessary that such publication should be made in the real baptismal names of both or either of the parties; it is sufficient that the B. be published in the names by which the parties are known, or either of them. Nay, it even appears that where the baptismal names have been discovered, having been previously concealed or unknown, it is better, if not necessary, that publication should be made in the names by which the parties are familiarly known in the district, by which, indeed, they may be said to be known to the world. There are numerous cases decided in England from which such doctrine necessarily follows. As the publication of banns invites people to object, if the parent or guardian express dissent, it is the duty of the clergyman, when such objections are offered, to proceed no further; and if he, notwithstanding, marry the parties, he will be liable to severe penalties by the ecclesiastical law, though he will not be liable to an indictment. Again, on the other hand, if he refuse, without cause, to perform the marriage, he is liable to an action. It has also been decided, that a fraudulent knowledge of a wrong name in the publication of B. will not void the marriage, unless the fraud should be on both sides. In Scotland, B. have the same Roman Catholic origin as in England. Indeed, Mr. Erskine, one of the most authoritative Scotch legal writers, gives it as his opinion, that the Scotch borrowed the practice from the deerees of the Council of Trent; but a recent able writer (see Fraser's Domestic Relations, vol. i. p. 113) considers this opinion erroneous, and shows that B. were first sanctioned in Scotland by councils which were held in that country long before the time of the Council of Trent. After the reformation, the practice of proclaiming B., as the phrase is in that country, was continued. They are described in the Scotch act 1661, c. 34, "as a part of the laudable order and constitution of the kirk;" and they have since been mentioned in various acts of parliament applicable to Scotland, such as the 10 Anne, c. 7, and 4 and 5 Will. IV. c. 28. By the first of these acts, the privilege of publicly celebrating marriage was extended to the Scotch Episcopalian clergy, but with a proviso that the B. should be duly published three Lord's days, not only in the Episcopal churches which the parties frequent, but also in the parish church or churches. Should the parish minister, however, neglect or refuse to publish the B. of such parties, the act declares that it shall be sufficient to do so in any Episcopal congregation alone. The 4 Will. IV. c. 28, put other dissenting bodies in Scotland in the same position as the Episcopal church there. There is one other regulation of the Scotch law on this subject which is deserving of notice for popular informa tion-namely, that when both of the parties have their domicile (q. v.) within Scotland, and enter into marriage in England or Ireland, they must have their B. proclaimed in the parish of their domicile in Scotland, otherwise they are liable to the penalties of clandestine marriage. By the marriage notice act, 1878, marriage certificates in Scotland are also issued by the district registrars, after seven days' publication, to persons resident for fifteen days in the district; the fee for registry is 18. 6d. The Scotch law differs from the English in regard to the effect of non-publication of banns. In England, in some cases, the consequence is to render the marriage absolutely void. In Scotland, however, marriage, without proclamation of B., is valid; but in such case the parties, celebrator, and witnesses are liable in the above penalties. Seo MARRIAGE, SPECIAL LICENSE, REGISTRATION OF BIRTHS, DEATHS, AND MARRIAGES. BANQUETTE, in fortification, is a raised ledge or step inside the parapet of a rampart, of such a height that musketeers, when standing on it, may be able to fire over the crest of the parapet without too much exposure to the enemy. It is about four ft. wide, and four or four and a-quarter ft. below the crest. The musketeers ascend to it from the rampart either by a few steps or by a sloping path. BANQUO, a Scotch warrior of the 11th c., the progenitor of the royal house of Stuart. In 1066, he joined Macbeth in a conspiracy against king Duncan, but was treacherously Banyan. slain by his confederate. Shakespeare does not mention him as a conspirator, but only as Macbeth's victim. BANSHEE. See BENSHIE. BANSWARRA, a Rajpoot state in the w. of Malwa, bordering on Guzerat. It extends from n. lat. 23° 10' to 23° 48', and from e. long. 74° 2′ to 74° 41', and has an area of 1500 8q.miles. The pop. is supposed to be about 150,000. This state was dependent on the empire of Delhi until the ascendency of the Mahrattas, by whom it was fearfully oppressed. In 1812, the ruler made overtures to the British government, offering to become tributary on condition of protection; and an arrangement to this effect was concluded in 1818.—The capital, aiso called B., is on the route from Mhow to Deesa, 123 m. n.w. from Mhow. The majority of the inhabitants are Hindus, but the Mussulmans are also pretty numerous. The palace of the Rawul, or chief, is a large, turreted, battlemented building, on a rising ground overlooking the town, near a beautiful tank, overhung with trees. BANTAM', a seaport, now decayed, in a residency of the same name, which forms the w. end of Java. It is 40 m. to the w. of Batavia, being in lat. 6° 2' s., and long. 106° 11' east. It was founded by the Dutch in 1602, being their earliest establishment in the island. Pop. of residency, 607,400. BANTAM FOWL, a well-known variety of the common domestic fowl (q.v.), originally brought from the East Indies, and supposed to derive its name from Bantam, in Java. It is remarkable for small size, being only about a pound in weight, and for a disposition more courageous and pugnacious than even that of a game-cock. A bantamcock will drive to a respectful distance great dunghill-cocks five times its weight, and has been described as "a beautiful example of a great soul in a little body.' There are several subvarieties of the bantam. Most of them have the legs much feathered. The flesh and eggs are good, although the eggs are of course small; and the bantam lays well in winter. BANTENG, Bos Banteng or B. Sondaicus, a species of ox (q.v.), a native of Java and Borneo, which, in color, shape, horns, and want of dewlap, bears some resemblance to the gaur (q.v.) of India, "but in the skeleton of the gaur, the sacrum consists of 5 vertebræ, and the tail of 19, while in the skeleton of the B., the sacrum consists of but 4 vertebræ, and the tail of 18." The B. is black, with white legs. The hair is short and sleek, the limbs slender. The muzzle is sharp. The back rises into a high arch imme The B. inhabits forests, and has been generally described as diately behind the neck. untamable. BANTING SYSTEM. See OBESITY. BANTRY, a seaport t. in the s. w. of Cork co., Ireland, in a cove opposite Whiddy isle, at the head of B. bay, and 44 m. w.s. w. of Cork. The two chief streets converge into an open space towards the sea, and mountains, 933 ft. high, rise behind the town. The chief trade is the export of agricultural produce. A little fishing is carried on. In last century, there was an extensive pilchard-fishery here; but the pilchard has now deserted the coast. Many tourists resort to B. in summer. Pop. '71, 2830; '81, 2632. BANTRY BAY, a deep inlet in the s. w. extremity of Ireland, between Crow point and Sheep's Head point, in Cork co. It is 25 m. long, running e.n.e., with a breadth of 3 to 5 miles. It is one of the finest harbors in Europe, affording safe and commodious anchorage for ships of all sizes. The BANTU ("people"), a native word applied by Friedrich Müller as an ethnographical name to a large group of African languages, and to the peoples speaking the same. races occupy most of Africa from 20 s. lat. to 6° n. lat. northward, and are broadly distinguished from the Negritos and Hottentots to the s. and the Soudanese negroes to the n. They fall geographically into 3 divisions. The eastern includes Kaffirs and Zulus, and extends to the Galla and Somali country, the Swahli being the most northerly section. The central division comprises Bechuans (Basutos, Barolong, etc.). To the western division belong the inhabitants of the w. coast, from the Hottentot country to the gulf of Guinea, the peoples of Benguela, Angola, Congo, Loango. The linguistic inter-relationship of the B. languages, as intimate as that of the Indo-Germanic family, was first recognized by Gabelentz and Pott, and afterwards elaborated by Bleek. It rests both on roots and on grammar. Within their range are included, by Lepsius, all the negro lan guages of central Africa. BANVILLE, THÉODORE DE, a French poet and prose writer, the son of an officer in the French navy; b. at Moulins, 1820. His first volume, Les Caryatides (1841), gave him a standing as a poet among the younger members of the romantic school. He has since published a number of works, including Rimes Dorées, Les Exiles, and Mes Souvenirs (1883). He is a sparkling lyrist, a witty parodist, and the title roi des rimes has been given him from the graceful ingenuity with which he handles the ballades, rondeaux and other difficult forms of verse of the medieval writers, which he has restored to popularity. BAN YAN, or BA'NIAN, ficus Indica, a tree, native of India, remarkable for its vast rooting branches. It is a species of fig (q.v.); has ovate, heart-shaped, entire leaves, about 5 or 6 in. long; and produces a fruit of a rich scarlet color, not larger than a cherry, growing in pairs from the axils of the leaves. The branches send shoots down Baptism. wards, which, when they have rooted, become stems, the tree in this manner spreading over a great surface, and enduring for many ages. One has been described as having no fewer than 350 stems, equal to large oaks, and more than 3000 smaller ones, covering a space sufficient to contain 7000 persons. The branches are usually covered with monkeys, birds, and enormous bats. The monkeys eat both fruit and leaves. The vegetation of the B. seldom begins on the ground. The seeds are deposited by birds in the crowns of palms, and send down roots which embrace and eventually kill the palm. As the B. gets old, it breaks up into separate masses, the original trunk decaying, and the props becoming separate trunks of the different portions. The wood of the B. is light, porous, and of no value. The bark is regarded by the Hindoo physicians as a powerful tonic, and is administered in diabetes. The white glutinous juice is used to relieve tooth-ache, and also as an application to the soles of the feet when inflamed. Bird-lime is also made from it. Gum-lac is obtained in abundance from the B.-tree. The B.-tree is beautifully described by Southey in his poem, The Curse of Kehama. See illus., TREES, ETC., vol. XIV., p. 540, fig. 5. BANYULS-SUR-MER, a t. of France in the Pyrénées orientales, with a fishing-port on the Mediterranean. The celebrated wines of Grenache and Rancio are produced in this district. Near the town are 4 old towers, one of which marks the division between France and Spain. B. is a popular summer resort. Pop. 1881, 3000. BANYUWAN GY, or BANJOUVAN'GY, an important seaport t. and military post belonging to the Dutch, on the e. coast of Java, capital of district of same name, which has a pop. of 45,000. BANZ, a Benedictine abbey in upper Franconia, near Lichtenfels, on the Main; founded in the 11th c., and celebrated for the superior culture of its monks. During the peasant's war in the 16th c., the abbey was destroyed, but immediately restored; again destroyed in the thirty years' war, and again restored. In 1802, it was broken up, the books and collections were scattered among German institutions, and the building became the summer residence of the king of Bavaria. BA'OBAB. See ADANSONIA. BAPAUME, a fortified t. of France, department of Pas-de-Calais. A portion of the allied troops advanced to this place after compelling the French to abandon their fortified position, and to retreat behind the Scarpe, in Aug., 1793. Pop. '81, 3500. BAPHOMET is the name of a mysterious symbol, which was in use among the templars. According to the oldest and most probable interpretation, the word is a corruption of Mahomet, to whose faith the members of the order were accused of having a leaning. The symbol consisted of a small human figure cut out of stone, having two heads, male and female, with the rest of the body purely feminine. It was environed with serpents, and astronomical attributes, and furnished with inscriptions for the most part in Arabic. Specimens are to be found in the archæological collections of Vienna and Weimar. Hammer, however, in his Fundgruben des Orients, derives B. from Gr. baphè baptism; and metis, council or wisdom. He charges the knights with a depraved Gnosticism, and makes the word signify the baptism of wisdom-the baptism of fire; in short, the Gnostic baptism-a species of spiritual illumination, which, however, was interpreted sensually by later Gnostics, such as the Ophites (an Egyptian sect of the 11th c.), to whose licentious practices he declares them to have been addicted. But this explanation is generally discredited. BAPTISM (Gr. bapto, to dip or wash, or to stain with a liquid), one of the sacraments (q.v.) of the Christian church, deriving its name from the outward rite of washing with water, which forms an essential part of it. B. is almost universally acknowledged among Christians as a sacrament, and is referred to the authority of Christ himself, whose express commandment is recorded in the gospels (Matt. xxviii. 19; Mark xvi. 16). B. is frequently mentioned in the New Testament as a divine ordinance. The name and the rite were not, however, altogether new when the ordinance was instituted by Christ. Religious meanings were early attached to washings with water, both by heathens and Jews; they were among the ordinances of the Jewish law; and it is not necessary to go beyond that law to find the origin of the custom of washing or baptizing proselytes upon their admission into the Jewish church. Washing with water was requisite for the removal of ceremonial unclearness, and every proselyte must have been regarded as, prior to his admission into the Jewish church, ceremonially unclean. John the Baptist baptized not proselytes upon their renouncing heathenism and entering the Jewish church, but those who, by birth and descent, were members of it, to indicate the necessity of a purification of the soul from sin-a spiritual, and not a mere outward change. One of the most important of the controversies which have agitated the Christian church as to B., is that concerning the proper subjects of B., whether adults only who profess faith in Christ are to be baptized, or if this ordinance is to be administered to their infants also. See BAPTISTS, and BAPTISM, INFANT. The B. of adults was certainly more frequent in the apostolic age than it has ordinarily been where the B. of infants has prevailed; for which an obvious cause presents itself in the fact, that the first members of churches were converts from Judaism or from heathenism. It is, however, gen Baptism. erally held by those who advocate the B. of infants, that it was the practice of the apostles and of the church of the apostolic age to baptize the infants of Christians; which, on the other hand, is as stoutly denied, and infant B. is alleged to have crept in along with other corruptions. For neither opinion can any positive historical proof be adduced, the arguments on both sides being purely inferential. It is admitted, on all hands, that at an early period in the history of the church, B. was administered to infants, although, according to Neander, even after "it had been set forth as an apostolic institution, its introduction into the general practice of the church was but slow." He finds "the first trace" of it in Irenæus. It was opposed by Tertullian about the end of the 2d c.; and was advocated by Cyprian, and acknowledged as an apostolic institution in the North African church and in the Alexandrian and Syro-Perstan churches in the 3d c.; but it was not until the 5th c. that it became fully established as the general practice of the Christian church. It has unquestionably continued to be the general practice from that period to the present day; feebly opposed by some of the sects of the middle ages, and more vigorously by some of those who have adopted the general principles of the reformation. See BAPTISTS. Both the practice of infant B., and the neglect of it in the early ages of the church, were connected with particular views of religious doctrine, and of the nature and purpose of B. itself. The prevalence of the Augustinian doctrine of original sin is generally regarded as a principal cause of the prevalence of infant B.; but Pelagius, whilst opposing that doctrine, maintained the necessity of infant B., apparently upon the ground that the kingdom of heaven can be attained by human beings only through God's grace. No little influence in favor of infant B. must be ascribed to the growing belief of the absolute necessity of B. to salvation, and of a sort of mysterious efficacy in the rite itself. It is certain, on the other hand, that the belief in the forgiveness of sins in B. led to a practice of deferring it as long as possible, that all sins might be blotted out at once; thus the emperor Constantine the great was baptized only a short time before his death. The approach of a war or pestilence caused many to rush forward in haste to be baptized, who had previously delayed. Two modes of B. are practiced: by immersion or dipping, and by aspersion or sprinkling, concerning which there has been much controversy in the early period of the church's history, as well as in recent times. Affusion, or pouring, the common practice of the Church of Rome, may be regarded as essentially the same with sprinkling. The advocates of sprinkling universally admit the validity of B. administered in the other mode, but the advocates of dipping generally refuse to acknowledge that B. by sprinkling can be true Christian baptism. The opponents of infant B., almost without exception, insist upon immersion; whilst aspersion or affusion of water is general, except in the eastern churches, wherever the B. of infants prevails. The argument upon which Baptists depend most of all is from the word B., and the verb baptizo, to baptize, which also, in classic Greek, signifies to immerse. On the other side, it is contended that a strict limitation to this sense does not well accord with its character as a "frequentative" form of bapto; and instances are adduced from the New Testament itself, in which this signification cannot easily be attached either to the noun or to the verb, as 1 Cor. x. 2, where Paul says that the Israelites were baptized unto Moses in the cloud and in the sea;" and Heb. ix. 10, Mark vii. 4, and Luke xi. 38, where both verb and noun are employed concerning the washings of the Jews, and the noun even of their washing of "cups, and pots, brazen vessels, and of tables."-To the argument in favor of immersion, derived from the phrases employed when B. is mentioned in Scripture, as when we are told (Matt. iii. 6) that John the Baptist baptized "in Jordan," that our Lord after his B. (Matt. iii. 16) "went up out of the water," that Philip and the Ethiopian eunuch (Acts viii. 38) "went down both into the water;" it is replied that all the passages of this description, even if their meaning were certainly as precise and full as Baptists suppose it to be, are insufficient to sustain the weight of the conclusion as to the necessity of a particular mode of B.; that, however, it is far from being clear that these passages must be interpreted or the meaning of the Greek prepositions so strictly defined as the argument requires; and further, that there are instances mentioned in Scripture which afford a presumptive argument in favor of another mode of B., as where we are told of great numbers added to the church in one day; whilst we have nowhere any intimation of converts being led to any pond or river to be baptized. To the argument drawn from the language of Paul in Rom. vi. 4, Col. ii. 12 (see BAPTISTS), it is replied that it depends upon a fanciful interpretation of these texts.-According to most of the advocates of B. by sprinkling, the great error of their opponents is that of attaching too much importance to the question of the mode of baptism. It is, however, indisputable that in the primitive church the ordinary mode of B. was by immersion, in order to which baptisteries (q.v.) began to be erected in the 3d, perhaps in the 2d c., and the sexes were usually baptized apart. But B. was administered to sick persons by sprinkling; although doubts as to the complete efficacy of this clinic (sick) B. were evidently prevalent in the time of Cyprian (middle of 3d c.). B. by sprinkling gradually became more prevalent; but the dispute concerning the mode of B. became one of the irreconcilable differences between the eastern and western churches, the former generally adhering to the practice of immersion, whilst the latter adopted mere pouring of water on the head, or sprinkling on the face, which practice has Baptistery. generally prevailed since the 13th c.; but not universally, for it was the ordinary practice in England before the reformation to immerse infants, and the fonts (q.v.) in the churches were made large enough for this purpose. This continued also to be the practice till the reign of Elizabeth; and the change which then took place is ascribed to the English divines who had sought refuge in Geneva, and other places of the continent, during the reign of Mary. To this day the rubric of the church of England requires, that if the godfathers and godmothers shall certify him that the child may well endure it," the officiating priest "shall dip it in the water discreetly and warily:" and it is only, if they shall certify that the child is weak," that "it shall suffice to pour water upon it," which, however, or sprinkling, is now the ordinary practice. B. was accompanied, from an early period in the history of the church, with various forms and ceremonies, besides the simple rite of washing with water and the pronouncing of the formula which declares it to be "in the name of the Father, and of the Son, and of the Holy Ghost." These ceremonies are almost all retained in the church of Rome, and also generally in the oriental churches, but have been entirely or almost entirely laid aside by Protestants. The church of England retains the sign of the cross made upon the forehead after B., but the other Protestant churches in Britain reject it. It was an ancient custom that the catechumens, as candidates for B. were called whilst receiving instruction with a view to that sacrament, when they were to be baptized, publicly made a profession of their faith and a renunciation of the devil and all his works. The profession of faith is still retained by Protestant churches as the formal ground of the administration of B.; the renunciation of the devil and his works is required by the church of England of the person baptized, if an adult, or of the sponsors or "sureties" of a child.-Sponsors (q.v.) were early admitted to answer for those who could not answer for themselves, and particularly for infants. The belief in the absolute necessity of B. to salvation led even to B. of the dead among the Montanists in Africa, in which sponsorship was also introduced. Presbyterian and independent churches generally reject all sponsorship, and regard the profession made by parents as simply a profession of their own faith, which entitles their infants to baptism. The ancient practice of exorcism (q.v.) immediately before B. has been rejected as superstitious by almost all Protestant churches; as have also that of immersing three times (trine immersion), or sprinkling three times, with reference to the three persons of the Godhead-that of breathing upon the baptized person, to signify the expulsion of the devil, and to symbolize the gift of the Holy Spirit-that of anointing with oil (chrism, q.v.) to symbolize the same gift, or to indicate that the baptized person is ready, as a wrestler in the ancient games, to fight the good fight of faith-that of giving him milk and honey, in token of his spiritual youth, and of his reception of spiritual gifts and graces that of putting a little salt into his mouth, to signify the wisdom and taste for heavenly things proper to a Christian-that of touching his nostrils and ears with spittle, to signify that his ears are to be ever open to truth, and that he should ever feel the sweet odor of truth and virtue-and that of clothing him after B. with a white robe (the chrysome), in token of the innocence of soul which by B. he was supposed to have acquired. The white robe and the anointing with oil were retained in the church of England for a short time after the Reformation.-The giving of a name in B. (see the article NAMES) is no essential part of it, but is a custom apparently derived from that of the Jews in circumcision (Luke i. 59-63).—The church of Rome prefers the use of holywater (q. v.) in B., but regards any water as fit for the purpose in case of necessity.According to an ancient usage, long obsolete, the ordinary administration of B. was limited to the two great festivals of Easter and Whitsuntide.-Whether B. may be administered in private, has been much debated, both in ancient and modern times. The administration of B. in private houses, and not in the presence of a congregation, was one of the things earnestly contended against by the Presbyterians in Scotland in the first half of the 17th c.; their opposition being grounded, not only upon hostility to what they deemed usurpation of authority, but upon the danger of superstitious views of baptism. And apparently upon this latter ground, B. in private houses is also discouraged, even while it is allowed, if there is "great cause and necessity," by the church of England; yet it has become very frequent both in the church of England and among the Presbyterians of Scotland. Some of the most important questions concerning B. will be most appropriately noticed in the article SACRAMENT, particularly those relating to its place in the Christian system and among the means of grace. The opinions early became prevalent, that forgiveness of sins is obtained in B., and spiritual life begun, and that it is indis pensably necessary to salvation-exception being only made, if any was made at all. in the case of believers, adult persons, who desiring B., were prevented from being Laptized, and particularly of those who suffered martyrdom, which was generally held to be equivalent to baptism. The church of Rome still owns, as supplying the place of B. by water, these two-B by desire, and B. by blood-i e., in martyrdom.-According to the general doctrine of the Protestant churches, B. is "a sign and seal" of the covenant of grace, representing as a sign the blessings of the covenant, and as a seal, confirming the covenant. As a sign, it is generally held to represent in its rite of washing, the removal both of guilt and corruption, by the blood and by the Spirit of Christ, and so to relate equally to pardon and regeneration, although some have limited its |