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HAUREAU (JEAN) BARTHELEMY (1812-1896)

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Originally appearing in Volume V13, Page 70 of the 1911 Encyclopedia Britannica.
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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 .

End of Article: HAUREAU (JEAN) BARTHELEMY (1812-1896)
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