Industries.—The agricultural capacities of the soil vary greatly in different localities. On the lower lands, especially in the Vale of Aylesbury, about the headwaters of the Thame, it is extremely fertile; while on the hills it is usually poor and thin. The proportion of cultivated land is high, being about 83% of the whole. Of this a large and growing portion is in permanent pasture; cattle and sheep being reared in great numbers for the London markets, to which also are sent quantities of ducks, for which the district round Aylesbury is famous. Wheat and oats are the principal grain crops, though both decrease in importance. Turnips and swedes for the cattle are the chief green crops; and dairy-farming is largely practised. There is no general manufacturing industry, but a considerable amount of lace-making and straw-plaiting is carried on locally; and at High Wycombe and in its neighbourhood there is a thriving trade in various articles of turnery, such as chairs and bowls, from beech and other hard woods. The introduction of lace-making in this and neighbouring counties is attributed to Flemish, and later to French immigrants, but also to Catharine of Aragon during her residence (c. 1532) at Ampthill. Down to the later part of the 19th century a general holiday celebrated by lace-makers on the 25th of November was known as "Cattarn's Day."

Communications.—The main line of the London & North-Western railway crosses the north-east part of the county. Bletchley is an important junction on this system, branches diverging east to Fenny Stratford, Bedford and Cambridge, and west to Oxford and Banbury, Buckingham being served by the western branch. There is also a branch from Cheddington to Aylesbury. The Metropolitan-Great Central joint line serves Amersham, Chesham (by a branch), and Aylesbury, joining the North-Western Oxford branch at Verney Junction; this line is used by the Great Central railway, the main line of which continues north-westward from Quainton Road. A light railway connects this station with the large village of Brill to the south-west. The Great Central and the Great Western companies jointly own a line passing through Beaconsfield, High Wycombe, and Prince's Risborough, which is connected northward with the Great Central system. Before the opening of this line in 1906 the Great Western branch from Maidenhead to Oxford was the only line serving High Wycombe and Prince's Risborough, from which there are branches to Watlington and Aylesbury. The main line of this company crosses the extreme south of the county by Slough and Taplow. The Grand Junction Canal, reaching the valley of the Ouse by way of the Ouzel valley from the south, has branches to Aylesbury and to Buckingham. Except the Thames none of the rivers in the county is continuously navigable.

Bletchley is an important junction on this system, branches diverging east to Fenny Stratford, Bedford and Cambridge, and west to Oxford and Banbury, Buckingham being served by the western branch. There is also a branch from Cheddington to Aylesbury. The Metropolitan-Great Central joint line serves Amersham, Chesham (by a branch), and Aylesbury, joining the North-Western Oxford branch at Verney Junction; this line is used by the Great Central railway, the main line of which continues north-westward from Quainton Road. A light railway connects this station with the large village of Brill to the south-west. The Great Central and the Great Western companies jointly own a line passing through Beaconsfield, High Wycombe. and Prince's Risborough, which is connected northward with the Great Central system. Before the opening of this line in 1906 the Great Western branch from Maidenhead to Oxford was the only line serving High Wycombe and Prince's Risborough, from which there are branches to Watlington and Aylesbury. The main line of this company crosses the extreme south of the county by Slough and Taplow. The Grand Junction Canal, reaching the valley of the Ouse by way of the Ouzel valley from the south, has branches to Aylesbury and to Buckingham. Except the Thames none of the rivers in the county is continuously navigable.

Population and Administration.—The area of the ancient county is 475,682 acres, with a population in 1891 of 185,284, and in 1901 of 195,764. The area of the administrative county is 479,358 acres. The county contains eight hundreds, of which three, namely Stoke, Burnham and Desborough, form the "Chiltern Hundreds" (q.v.). The hundred of Aylesbury retains its ancient designation of the "three hundreds of Aylesbury." The municipal boroughs are Buckingham, the county town (pop. 3152), and Wycombe, officially Chepping Wycombe, also Chipping or High Wycombe (15,542). The other urban districts are Aylesbury (9243), Beaconsfield (1570), Chesham (7245), Eton (3301), Fenny Stratford (4799), Linslade, on the Ouzel opposite to Leighton Buzzard in Bedfordshire (2157), Marlow (4526), Newport Pagnell (4028), Slough (11,453). Among the lesser market towns may be mentioned Amersham (2674), Ivinghoe (808), Olney (2684), Prince's Risborough (2189), Stony Stratford (2353), Wendover (2009) and Winslow (1703). At Wolverton (5323) are the carriage works of the London & North-Western railway. Several of the villages on and near the banks of the Thames have become centres of residence, such as Taplow, Cookham and Bourne End, Burnham and Wooburn. Buckinghamshire is in the midland circuit, and assizes are held at Aylesbury. It has one court of quarter sessions, and is divided into thirteen petty sessional divisions. The boroughs of Buckingham and Wycombe have separate commissions of the peace. The administrative county contains 230 civil parishes. Buckinghamshire is almost entirely within the diocese of Oxford, and 215 ecclesiastical parishes are situated wholly or in part within it. There are three parliamentary divisions, Northern or Buckingham, Mid or Aylesbury, and Southern or Wycombe, each returning one member; and the county contains a small part of the parliamentary borough of Windsor (chiefly in Berkshire). The most notable institution within the county is Eton College, the famous public school founded by Henry VI.

History.—The district which was to become Buckinghamshire was reached by the West Saxons in 571, as by a series of victories they pushed their way north along the Thames valley. With the grouping of the settlements into kingdoms and the consolidation of Mercia under Offa, Buckinghamshire was included in Mercia until, with the submission of that kingdom to the Northmen, it became part of the Danelaw. In the 10th century Buckinghamshire suffered frequently from the ravages of the Danes, and numerous barrows and earthworks mark the scenes [v.04 p.0675] of struggles against the invaders. These relics are especially abundant in the vale of Aylesbury, probably at this time one of the richest and best protected of the Saxon settlements. The Chiltern district, on the other hand, is said to have been an impassable forest infested by hordes of robbers and wild beasts. In the reign of Edward the Confessor, Leofstan, 12th abbot of St Albans, cut down large tracts of wood in this district and granted the manor of Hamstead (Herts) to a valiant knight and two fellow-soldiers on condition that they should check the depredations of the robbers. The same reason led at an early period to the appointment of a steward of the Chiltern Hundreds, and this office being continued long after the necessity for it had ceased to exist, gradually became the sinecure it is to-day. The district was not finally disforested until the reign of James I.

At the time of the Norman invasion Buckinghamshire was probably included in the earldom of Leofwine, son of Godwin, and the support which it lent him at the battle of Hastings was punished by sweeping confiscations after the Conquest. The proximity of Buckinghamshire to London caused it to be involved in most of the great national events of the ensuing centuries. During the war between King John and his barons William Mauduit held Hanslape Castle against the king, until in 1216 it was captured and demolished by Falkes de Breaute. The county was visited severely by the Black Death, and Winslow was one of many districts which were almost entirely depopulated. In the civil war Buckinghamshire was one of the first counties to join in an association for mutual defence on the side of the parliament, which had important garrisons at Aylesbury, Brill and elsewhere. Newport Pagnell was for a short time garrisoned by the royalist troops, and in 1644 the king fixed his headquarters at Buckingham.

The shire of Buckingham originated with the division of Mercia in the reign of Edward the Elder, and was probably formed by the aggregation of pre-existing hundreds round the county town, a fact which explains the curious irregularities of the boundary line. The eighteen hundreds of the Domesday survey have now been reduced to eight, of which the three Chiltern hundreds, Desborough, Burnham and Stoke, are unaltered in extent as well as in name. The remainder have been formed each by the union of three of the ancient hundreds, and Aylesbury is still designated "the three hundreds of Aylesbury." All, except Newport and Buckingham, retain the names of Domesday hundreds, and the shire has altered little on its outer lines since the survey. Until the time of Queen Elizabeth Buckinghamshire and Bedfordshire had a common sheriff. The shire court of the former county was held at Aylesbury.

The ecclesiastical history of Buckinghamshire is not easy to trace, as there is no local chronicler, but the earliest churches were probably subject to the West Saxon see of Dorchester, and when after the Conquest the bishop's stool was transferred to Lincoln no change of jurisdiction ensued. After the dissolution of the monasteries it was proposed to form a new diocese to include Bedfordshire and Buckinghamshire, but the project was abandoned, and both remained in the Lincoln diocese until 1837, when the latter was transferred to Oxford. The arch-deaconry was probably founded towards the close of the 11th century by Bishop Remy, and the subdivision into rural deaneries followed shortly after. A dean of Thornborough is mentioned in the 12th century, and in the taxation of Nicholas IV. eight deaneries are given, comprising 186 parishes. In 1855 the deaneries were reconstructed and made eighteen in number.

On the redistribution of estates after the Conquest only two Englishmen continued to retain estates of any importance, and the chief landowners at this date were Walter Giffard, first earl of Buckingham, and Odo, bishop of Bayeux. Few of the great Buckinghamshire estates, however, remained with the same proprietors for any length of time. Many became annexed by religious establishments, while others reverted to the crown and were disposed of by various grants. The family of Hampden alone claim to have held the estate from which the name is derived in an unbroken line from Saxon times.

Buckinghamshire has always ranked as an agricultural rather than a manufacturing county, and has long been famed for its corn and cattle. Fuller mentions the vale of Aylesbury as producing the biggest bodied sheep in England, and "Buckinghamshire bread and beef" is an old proverb. Lace-making, first introduced into this county by the Fleming refugees from the Alva persecution, became a very profitable industry. The monopolies of James I. considerably injured this trade, and in 1623 a petition was addressed to the high sheriff of Buckinghamshire representing the distress of the people owing to the decay of bone lace-making. Newport Pagnell and Olney were especially famous for their lace, and the parish of Hanslape is said to have made an annual profit of L8000 to L9000 from lace manufacture. The straw-plait industry was introduced in the reign of George I., and formerly gave employment to a large number of the population.

The county was first represented in parliament by two members in 1290. The representation increased as the towns acquired representative rights, until in 1603 the county with its boroughs made a total return of fourteen members. By the Reform Act of 1832 this was reduced to eleven, and by the Redistribution of Seats Act of 1885 the boroughs were deprived of representation and the county returned three members for three divisions.

Antiquities.—Buckinghamshire contains no ecclesiastical buildings of the first rank. Monastic remains are scanty, but two former abbeys may be noted. At Medmenham, on the Thames above Marlow, there are fragments, incorporated into a residence, of a Cistercian abbey founded in 1201; which became notorious in the middle of the 18th century as the meeting-place of a convivial club called the "Franciscans" after its founder, Sir Francis Dashwood, afterwards Lord le Despencer (1708-1781), and also known as the "Hell-Fire Club," of which John Wilkes, Bubb Dodington and other political notorieties were members. The motto of the club, fay ce que voudras (do what you will), inscribed on a doorway at the abbey, was borrowed from Rabelais' description of the abbey of Thelema in Gargantua. The remains of the Augustinian Notley Abbey (1162), incorporated with a farm-house, deserve mention rather for their picturesque situation by the river Thame than for their architectural value. Turning to churches, there is workmanship considered to be of pre-Norman date in Wing church, in the neighbourhood of Leighton Buzzard, including a polygonal apse and crypt. Stewkley church, in the same locality, shows the finest Norman work in the county; the building is almost wholly of the later part of this period, and the ornamentation is very rich. The Early English work of Chetwode and Haddenham churches, both in the west of the county, is noteworthy; especially in the first, which, as it stands, is the eastern part of a priory church of Augustinians (1244). Good specimens of the Decorated style are not wanting, though none is of special note; but the county contains three fine examples of Perpendicular architecture in Eton College chapel and the churches of Maids Moreton to the north, and Hillesden to the south, of Buckingham. Ancient domestic architecture is chiefly confined to a few country houses, of which Chequers Court, dating from the close of the 16th century, is of interest not only from the architectural standpoint but from its beautiful situation high among the Chiltern Hills between Prince's Risborough and Wendover, and from a remarkable collection of relics of Oliver Cromwell, preserved here as a consequence of the marriage, in 1664, of John Russell, a grandson of the Protector, into the family to which the house then belonged. The manor-house of Hampden, among the hills east of Prince's Risborough, was for many generations the abode of the family of that name, and is still in the possession of descendants of John Hampden, who fell at the battle of Chalgrove in 1643, and is buried in Hampden church. Fine county seats are numerous—there may be mentioned Stowe (Buckingham), formerly the seat of the dukes of Buckingham; Cliveden and Hedsor, two among the many beautifully situated mansions by the bank of the Thames; and Claydon House in the west of the county. Among the Chiltern Hills, also, there are several [v.04 p.0676] splendid domains. Associations with eminent men have given a high fame to several towns or villages of Buckinghamshire. Such are the connexion of Beaconsfield with Edmund Waller and Edmund Burke, that of Hughenden near Wycombe with Benjamin Disraeli, Lord Beaconsfield, whose father's residence was at Bradenham; of Olney and Stoke Pogis with the poets Cowper and Gray respectively. At Chalfont St Giles a cottage still stands in which Milton completed Paradise Lost and began Paradise Regained. In earlier life he had lived and worked at Horton, near the Thames below Windsor.

AUTHORITIES.—The original standard history is the laborious work of G. Lipscomb, History and Antiquities of the County of Buckingham (London, 1831-1847). Other works are: Browne Willis, History and Antiquities of the Town, Hundred, and Deanery of Buckingham (London, 1755); D. and S. Lysons, Magna Britannia, vol. i.; R. Gibbs, Buckingham (Aylesbury, 1878-1882); Worthies of Buckingham (Aylesbury, 1886); and Buckingham Miscellany (Aylesbury, 1891); G.S. Roscoe, Buckingham Sketches (London, 1891); P.H. Ditchfield, Memorials of Old Buckinghamshire (London, 1901); Victoria County History, "Buckinghamshire."

BUCKLAND, FRANCIS TREVELYAN (1826-1880), English zoologist, son of Dean William Buckland the geologist, was born at Oxford on the 17th of December 1826. He was educated at Winchester and Christ Church, taking his degree in 1848, and then adopted the medical profession, studying at St George's hospital, London, where he became house-surgeon in 1852. The pursuit of anatomy led him to a good deal of out-of-the-way research in zoology, and in 1856 he became a regular writer on natural history for the newly established Field, particularly on the subject of fish. In 1866 he started Land and Water on similar lines. In 1867 he was appointed government inspector of fisheries, and in the course of his work travelled constantly about the country, being largely responsible for the increased attention paid to the scientific side of pisciculture. Among his publications, besides articles and official reports, were Fish Hatching (1863), Curiosities of Natural History (4 vols., 1857-1872), Logbook of a Fisherman (1875), Natural History of British Fishes (1881). He died on the 19th of December 1880.

See Life by G.C. Bompas (1885).

BUCKLAND, WILLIAM (1784-1856), English divine and geologist, eldest son of the Rev. Charles Buckland, rector of Templeton and Trusham, in Devon, was born at Axminster on the 12th of March 1784. He was educated at the grammar school of Tiverton, and at Winchester, and in 1801 was elected a scholar of Corpus Christi College, Oxford, becoming B.A. in 1804. In 1809 he was elected a fellow of his college, and was admitted into holy orders. From early boyhood he had exhibited a strong taste for natural science, which was subsequently stimulated by the lectures of Dr John Kidd on mineralogy and chemistry; and his attention was especially drawn to the then infant science of geology. He also attended the lectures of Sir Christopher Pegge (1765-1822) on anatomy. He now devoted himself systematically to an examination of the geological structure of Great Britain, making excursions, and investigating the order of superposition of the strata and the characters of the organic remains which they contained. In 1813, on the resignation of Dr Kidd, he was appointed reader in mineralogy in Oxford; and the interest excited by his lectures was so great that in 1819 a readership in geology was founded and especially endowed by the treasury, Dr Buckland being the first holder of the new appointment. In 1818 Dr Buckland was elected a fellow of the Royal Society, and in 1824 and again in 1840 he was chosen president of the Geological Society of London. In 1825 he was presented by his college to the living of Stoke Charity, near Whitchurch, Hants, and in the same year he was appointed by Lord Liverpool to a canonry of the cathedral of Christ Church, Oxford, when the degree of D.D. was conferred upon him. In 1825, also, he married Mary, the eldest daughter of Mr Benjamin Morland of Sheepstead House, near Abingdon, Berks, by whose abilities and excellent judgment he was materially assisted in his literary labours. In 1832 he presided over the second meeting of the British Association, which was then held at Oxford. In 1845 he was appointed by Sir Robert Peel to the vacant deanery of Westminster, and was soon after inducted to the living of Islip, near Oxford, a preferment attached to the deanery. In 1847 he was appointed a trustee in the British Museum; and in 1848 he was awarded the Wollaston medal by the Geological Society of London. In 1849 his health began to give way under the increasing pressure of his multifarious duties; and the later years of his life were overshadowed by a serious illness, which compelled him to live in retirement. He died on the 24th of August 1856, and was buried in a spot which he had himself chosen, in Islip churchyard.

Buckland was a man many-sided in his abilities, and of a singularly wide range of attainments. Apart from his published works and memoirs in connexion with the special department of geology, and in addition to the work entailed upon him by the positions which he at different times held in the Church of England, he entered with great enthusiasm into many practical questions connected with agricultural and sanitary science, and various social and even medical problems. As a teacher he possessed powers of the highest order; and the university of Oxford is enriched by the large and valuable private collections, illustrative of geology and mineralogy, which he amassed in the course of his active life. It is, however, upon his published scientific works that Dr Buckland's great reputation is mainly based. His first great work was the well-known Reliquiae Diluvianae, or Observations on the Organic Remains contained in caves, fissures, and diluvial gravel attesting the Action of a Universal Deluge, published in 1823 (2nd ed. 1824), in which he supplemented his former observations on the remains of extinct animals discovered in the cavern of Kirkdale in Yorkshire, and expounded his views as to the bearing of these and similar cases on the Biblical account of the Deluge. Thirteen years after the publication of the Reliquiae, Dr Buckland w as called upon, in accordance with the will of the earl of Bridgewater, to write one of the series of works known as the Bridgewater Treatises. The design of these treatises was to exhibit the "power, wisdom, and goodness of God, as manifested in the Creation," and none of them was of greater value, as evinced by its vitality, than that on "Geology and Mineralogy." Originally published in 1836, it has gone through three editions, and though not a "manual" of geological science, it still possesses high value as a storehouse of geological and palaeontological facts bearing upon the particular argument which it was designed to illustrate. The third edition, issued in 1858, was edited by his son Francis T. Buckland, and is accompanied by a memoir of the author and a list of his publications.

Of Dr Buckland's numerous original contributions to the sciences of Geology and Palaeontology, the following may be mentioned:—(1) "On the Structure of the Alps and adjoining parts of the Continent, and their relation to the Secondary and Transition Rocks of England" (Annals of Phil., 1821); (2) "Account of an Assemblage of Fossil Teeth and Bones of Elephant, Rhinoceros, Hippopotamus, &c., discovered in a cave at Kirkdale in Yorkshire in the year 1821" (Phil. Trans.); (3) "On the Quartz Rock of the Lickey Hill in Worcestershire" (Trans. Geol. Soc.); (4) "On the Megalosaurus or Great Fossil Lizard of Stonesfield" (Ibid.); (5) "On the Cycadeoideae, a Family of Plants found in the Oolite Quarries of the Isle of Portland" (Ibid.); (6) "On the Discovery of a New Species of Pterodactyle in the Lias of Lyme Regis" (Ibid.); (7) "On the Discovery of Coprolites or Fossil Faeces in the Lias of Lyme Regis, and in other Formations" (Ibid.); (8) "On the Evidences of Glaciers in Scotland and the North of England" (Proc. Geol. Soc. Lond.); (9) "On the South-Western Coal District of England" (joint paper with the Rev. W.D. Conybeare, Trans. Geol. Soc. Lond.); (10) "On the Geology of the neighbourhood of Weymouth, and the adjacent parts of the Coast of Dorset" (joint paper with Sir H. De la Beche, Trans. Geol. Soc. Lond.).

With regard to the Glacial theory propounded by Agassiz, no one welcomed it with greater ardour than Buckland, and he zealously sought to trace out evidences of former glaciation in Britain. A record of the interesting discussion which took place at the Geological Society's meeting in London in November 1840, [v.04 p.0677] after the reading of a paper by Buckland, was printed in the Midland Naturalist, October 1883.

BUCKLE, HENRY THOMAS (1821-1862), English historian, author of the History of Civilization, the son of Thomas Henry Buckle, a wealthy London merchant, was born at Lee, in Kent, on the 24th of November 1821. Owing to his delicate health he was only a very short time at school, and never at college, but the love of reading having been early awakened in him, he was allowed ample means of gratifying it. He gained his first distinctions not in literature but in chess, being reputed, before he was twenty, one of the first players in the world. After his father's death in January 1840 he spent some time with his mother on the continent (1840-1844). He had by that time formed the resolution to direct all his reading and to devote all his energies to the preparation of some great historical work, and during the next seventeen years he bestowed ten hours each day in working out his purpose. At first he contemplated a history of the middle ages, but by 1851 he had decided in favour of a history of civilization. The six years which followed were occupied in writing and rewriting, altering and revising the first volume, which appeared in June 1857. It at once made its author a literary and even social celebrity,—the lion of a London season. On the 1st of March 1858 he delivered at the Royal Institution a public lecture (the only one he ever gave) on the Influence of Women on the Progress of Knowledge, which was published in Fraser's Magazine for April 1858, and reprinted in the first volume of the Miscellaneous and Posthumous Works. On the 1st of April 1859 a crushing and desolating affliction fell upon him in the death of his mother. It was under the immediate impression of his loss that he concluded a review he was writing of J.S. Mill's Essay on Liberty with an argument for immortality, based on the yearning of the affections to regain communion with the beloved dead,—on the impossibility of standing up and living, if we believed the separation were final. The argument is a strange one to have been used by a man who had maintained so strongly that "we have the testimony of all history to prove the extreme fallibility of consciousness." The review appeared in Fraser's Magazine, May 1859, and is to be found also in the Miscellaneous and Posthumous Works (1872). The second volume of his history was published in May 1861. Soon after he left England for the East, in order to recruit his spirits and restore his health. From the end of October 1861 to the beginning of March 1862 was spent by him in Egypt, from which he went over the desert of Sinai and of Edom to Syria, reaching Jerusalem on the 19th of April 1862. After staying there eleven days, he set out for Europe by Beyrout, but at Nazareth he was attacked by fever; and he died at Damascus on the 29th of May 1862.

Buckle's fame, which must rest wholly on his History of Civilization in England, is no longer what it was in the decade following his death. His History is a gigantic unfinished introduction, of which the plan was, first to state the general principles of the author's method and the general laws which govern the course of human progress; and secondly, to exemplify these principles and laws through the histories of certain nations characterized by prominent and peculiar features,—Spain and Scotland, the United States and Germany. Its chief ideas are—(1) That, owing partly to the want of ability in historians, and partly to the complexity of social phenomena, extremely little had as yet been done towards discovering the principles which govern the character and destiny of nations, or, in other words, towards establishing a science of history; (2) That, while the theological dogma of predestination is a barren hypothesis beyond the province of knowledge, and the metaphysical dogma of free will rests on an erroneous belief in the infallibility of consciousness, it is proved by science, and especially by statistics, that human actions are governed by laws as fixed and regular as those which rule in the physical world; (3) That climate, soil, food, and the aspects of nature are the primary causes of intellectual progress,—the first three indirectly, through determining the accumulation and distribution of wealth, and the last by directly influencing the accumulation and distribution of thought, the imagination being stimulated and the understanding subdued when the phenomena of the external world are sublime and terrible, the understanding being emboldened and the imagination curbed when they are small and feeble; (4) That the great division between European and non-European civilization turns on the fact that in Europe man is stronger than nature, and that elsewhere nature is stronger than man, the consequence of which is that in Europe alone has man subdued nature to his service; (5) That the advance of European civilization is characterized by a continually diminishing influence of physical laws, and a continually increasing influence of mental laws; (6) That the mental laws which regulate the progress of society cannot be discovered by the metaphysical method, that is, by the introspective study of the individual mind, but only by such a comprehensive survey of facts as will enable us to eliminate disturbances, that is, by the method of averages; (7) That human progress has been due, not to moral agencies, which are stationary, and which balance one another in such a manner that their influence is unfelt over any long period, but to intellectual activity, which has been constantly varying and advancing:—"The actions of individuals are greatly affected by their moral feelings and passions; but these being antagonistic to the passions and feelings of other individuals, are balanced by them, so that their effect is, in the great average of human affairs, nowhere to be seen, and the total actions of mankind, considered as a whole, are left to be regulated by the total knowledge of which mankind is possessed"; (8) That individual efforts are insignificant in the great mass of human affairs, and that great men, although they exist, and must "at present" be looked upon as disturbing forces, are merely the creatures of the age to which they belong; (9) That religion, literature and government are, at the best, the products and not the causes of civilization; (10) That the progress of civilization varies directly as "scepticism," the disposition to doubt and to investigate, and inversely as "credulity" or "the protective spirit," a disposition to maintain, without examination, established beliefs and practices.

Unfortunately Buckle either could not define, or cared not to define, the general conceptions with which he worked, such as those denoted by the terms "civilization," "history," "science," "law," "scepticism," and "protective spirit"; the consequence is that his arguments are often fallacies. Moreover, the looseness of his statements and the rashness of his inferences regarding statistical averages make him, as a great authority has remarked, the enfant terrible of moral statisticians. He brought a vast amount of information from the most varied and distant sources to confirm his opinions, and the abundance of his materials never perplexed or burdened him in his argumentation, but examples of well-conducted historical argument are rare in his pages. He sometimes altered and contorted the facts; he very often unduly simplified his problems; he was very apt when he had proved a favourite opinion true to infer it to be the whole truth. On the other hand, many of his ideas have passed into the common literary stock, and have been more precisely elaborated by later writers on sociology and history; and though his own work is now somewhat neglected, its influence was immensely valuable in provoking further research and speculation.

See his Life by A.W. Huth (1880).

BUCKNER, SIMON BOLIVAR (1823- ), American soldier and political leader, was born in Hart county, Kentucky, on the 1st of April 1823. He graduated at West Point in 1844, and was assistant professor of geography, history and ethics there in 1845-1846. He fought in several battles of the Mexican War, received the brevet of first lieutenant for gallantry at Churubusco, where he was wounded, and later, after the storming of Chapultepec, received the brevet of captain. In 1848-1850 he was assistant instructor of infantry tactics at West Point. During the succeeding five years he was in the recruiting service, on frontier duty, and finally in the subsistence department. He resigned from the army in March 1855. During the futile attempt of Governor Beriah Magoffin to maintain Kentucky in a position of neutrality, he was commander of the state [v.04 p.0678] guard; but in September 1861, after the entry of Union forces into the state, he openly espoused the Confederate cause and was commissioned brigadier-general, later becoming lieutenant-general. He was third in command of Fort Donelson at the time of General Grant's attack (February 1862), and it fell to him, after the escape of Generals Floyd and Pillow, to surrender the post with its large garrison and valuable supplies. General Buckner was exchanged in August of the same year, and subsequently served under General Bragg in the invasion of Kentucky and the campaign of Chickamauga. He was governor of Kentucky in 1887-1891, was a member of the Kentucky constitutional convention of 1890, and in 1896 was the candidate of the National or "Gold" Democrats for vice-president of the United States.

BUCKRAM (a word common, in various early forms, to many European languages, as in the Fr. bouqueran or Ital. bucherame, the derivation of which is unknown), in early usage the name of a fine linen or cotton cloth, but now only of a coarse fabric of linen or cotton stiffened with glue or other substances, used for linings of clothes and in bookbinding. Falstaff's "men in buckram" (Shakespeare, Henry IV., pt. i. II. 4) has become a proverbial phrase for any imaginary persons.

BUCKSTONE, JOHN BALDWIN (1802-1879), English actor and dramatic writer, was born at Hoxton on the 14th of September 1802. He was articled to a solicitor, but soon exchanged the law for the stage. After some years as a provincial actor he made his first London appearance, on the 30th of January 1823, at the Surrey theatre, as Ramsay in the Fortunes of Nigel. His success led to his engagement in 1827 at the Adelphi, where he remained as leading low comedian until 1833. At the Haymarket, which he joined for summer seasons in 1833, and of which he was lessee from 1853 to 1878, he appeared as Bobby Trot in his own Luke the Labourer; and here were produced a number of his plays and farces, Ellen Wareham, Uncle Tom and others. After his return from a visit to the United States in 1840 he played at several London theatres, among them the Lyceum, where he was Box at the first representation of Box and Cox. As manager of the Haymarket he surrounded himself with an admirable company, including Sothern and the Kendals. He produced the plays of Gilbert, Planche, Tom Taylor and Robertson, as well as his own, and in most of these he acted. He died on the 31st of October 1879. He was the author of 150 plays, some of which have been very popular. His daughter, Lucy Isabella Buckstone (1858-1893), was an actress, who made her first London appearance at the Haymarket theatre as Ada Ingot in David Garrick in 1875.

BUCKTHORN, known botanically as Rhamnus cathartica (natural order Rhamnaceae), a much-branched shrub reaching 10 ft. in height, with a blackish bark, spinous branchlets, and ovate, sharply-serrated leaves, 1 to 2 in. long, arranged several together at the ends of the shoots. The small green flowers are regular and have the parts in fours; male and female flowers are borne on different plants. The fruit is succulent, black and globose, and contains four stones. The plant is a native of England, occurring in woods and thickets chiefly on the chalk; it is rare in Ireland and not wild in Scotland. It is native in Europe, north Africa and north Asia, and naturalized in some parts of eastern North America. The fruit has strong purgative properties, and the bark yields a yellow dye.

An allied species, Rhamnus Frangula, is also common in England, and is known as berry-bearing or black alder. It is distinguished from buckthorn by the absence of spiny branchlets, its non-serrated leaves, and bisexual flowers with parts in fives. The fruits are purgative and yield a green dye when unripe. The soft porous wood, called black dogwood, is used for gunpowder. Dyes are obtained from fruits and bark of other species of Rhamnus, such as R. infectoria, R. tinctoria and R. davurica—the two latter yielding the China green of commerce. Several varieties of R. Alaternus, a Mediterranean species, are grown in shrubberies.

Sea-buckthorn is Hippophae rhamnoides, a willow-like shrub, 1 to 8 ft. in height, with narrow leaves silvery on the underside, and globose orange-yellow fruits one-third of an inch in diameter. It occurs on sandy seashores from York to Kent and Sussex, but is not common.

American buckthorns are: Rhamnus purshiana or Cascara sagrada, of the Pacific coast, producing cascara bark, and R. Caroliniana, the alder-buckthorn. Bumelia lycioides (or lanuginosa) is popularly called "southern buckthorn."

BUCKWHEAT, the fruit (so-called seeds) of Fagopyrum esculentum (natural order Polygonaceae), a herbaceous plant, native of central Asia, but cultivated in Europe and North America; also extensively cultivated in the Himalaya, as well as an allied species F. tataricum. The fruit has a dark brown tough rind enclosing the kernel or seed, and is three-sided in form, with sharp angles, similar in shape to beech-mast, whence the name from the Ger. Buchweizen, beechwheat. Buckwheat is grown in Great Britain only to supply food for pheasants and to feed poultry, which devour the seeds with avidity. In the northern countries of Europe, however, the seeds are employed as human food, chiefly in the form of cakes, which when baked thin have an agreeable taste, with a darkish somewhat violet colour. The meal of buckwheat is also baked into crumpets, as a favourite dainty among Dutch children, and in the Russian army buckwheat groats are served out as part of the soldiers' rations, which they cook with butter, tallow or hemp-seed oil. Buckwheat is also used as food in the United States, where "buckwheat cakes" are a national dish; and by the Hindus it is eaten on "bart" or fast days, being one of the phalahas, or lawful foods for such occasions. When it is used as food for cattle the hard sharp angular rind must first be removed. As compared with the principal cereal grains, buckwheat is poor in nitrogenous substances and fat; but the rapidity and ease with which it can be grown render it a fit crop for very poor, badly tilled land. An immense quantity of buckwheat honey is collected in Russia, bees showing a marked preference for the flowers of the plant. The plant is also used as a green fodder.

In the United States buckwheat is sown at the end of June or beginning of July, the amount of seed varying from 3 to 5 pecks to the acre. The crop matures rapidly and continues blooming till frosts set in, so that at harvest, which is usually set to occur just before this period, the grain is in various stages of ripeness. It is cut by hand or with the self-delivery reaper, and allowed to lie in the swath for a few days and then set up in shocks. The stalks are not tied into bundles as in the case of other grain crops, the tops of the shocks being bound round and held together by twisting stems round them. The threshing is done on the field in most cases.

BUCOLICS (from the Gr. [Greek: boukolikos], "pertaining to a herdsman"), a term occasionally used for rural or pastoral poetry. The expression has been traced back in English to the beginning of the 14th century, being used to describe the "Eclogues" of Virgil. The most celebrated collection of bucolics in antiquity is that of Theocritus, of which about thirty, in the Doric dialect, and mainly written in hexameter verse, have been preserved. This was the name, as is believed, originally given by Virgil to his pastoral poems, with the direct object of challenging comparison with the writings of Theocritus. In modern times the term "bucolics" has not often been specifically given by the poets to their pastorals; the main exception being that of Ronsard, who collected his eclogues under the title of "Les Bucoliques." In general practice the word is almost a synonym for pastoral poetry, but has come to bear a slightly more agricultural than shepherd signification, so that the "Georgics" of Virgil has grown to seem almost more "bucolic" than his "Eclogues." (See also PASTORAL.)

(E. G.)

BUCYRUS, a city and the county-seat of Crawford county, Ohio, U.S.A., on the Sandusky river, 62 m. N. of Columbus. Pop. (1890) 5974; (1900) 6560 (756 foreign-born); (1910) 8122. It is served by the Pennsylvania, the Toledo, Walhonding Valley & Ohio (Pennsylvania system), and the Ohio Central railways, and by interurban electric lines. The Ohio Central, of which Bucyrus is a division terminal, has shops here. The city lies at an elevation of about 1000 ft. above sea-level, and is surrounded [v.04 p.0679] by a country well adapted to agriculture and stock-raising. Among its manufactures are machinery, structural steel, ventilating and heating apparatus, furniture, interior woodwork, ploughs, wagons, carriages, copper products and clay-working machines. Bucyrus was first settled in 1817; it was laid out as a town in 1822, was incorporated as a village in 1830, and became a city in 1885. The county-seat was permanently established here in 1830.

BUDAPEST, the capital and largest town of the kingdom of Hungary, and the second town of the Austro-Hungarian monarchy, 163 m. S.E. of Vienna by rail. Budapest is situated on both banks of the Danube, and is formed of the former towns of Buda (Ger. Ofen) together with O-Buda (Ger. Alt-Ofen) on the right bank, and of Pest together with Koebanya (Ger. Steinbruch) on the left bank, which were all incorporated into one municipality in 1872. It lies at a point where the Danube has definitely taken its southward course, and just where the outlying spurs of the outer ramifications of the Alps, namely, the Bakony Mountains, meet the Carpathians. Budapest is situated nearly in the centre of Hungary, and dominates by its strategical position the approach from the west to the great Hungarian plain. The imposing size of the Danube, 300 to 650 yds. broad, and the sharp contrast of the two banks, place Budapest among the most finely situated of the larger towns of Europe. On the one side is a flat sandy plain, in which lies Pest, modern of aspect regularly laid out, and presenting a long frontage of handsome buildings to the river. On the other the ancient town of Buda straggles capriciously over a series of small and steep hills, commanded by the fortress and the Blocksberg (770 ft. high, 390 ft. above the Danube), and backed beyond by spurs of mountains, which rise in the form of terraces one above the other. The hills are generally devoid of forests, while those near the towns were formerly covered with vineyards, which produced a good red wine. The vineyards have been almost completely destroyed by the phylloxera.

Budapest covers an area of 78 sq. m., and is divided into ten municipal districts, namely Var (Festung), Vizivaros (Wasserstadt), O-Buda (Alt-Ofen), all on the right bank, belonging to Buda, and Belvaros (Inner City), Lipotvaros (Leopoldstadt), Terezvaros (Theresienstadt), Erzsebetvaros (Elisabethstadt), Jozsefvaros (Josephstadt), Ferenczvaros (Franzstadt), and Koebanya (Steinbruch), all on the left bank, belonging to Pest. Buda, with its royal palace, the various ministries, and other government offices, is the official centre, while Pest is the commercial and industrial part, as well as the centre of the nationalistic and intellectual life of the town. The two banks of the Danube are united by six bridges, including two fine suspension bridges; the first of them, generally known as the Ketten-Bruecke, constructed by the brothers Tiernay and Adam Clark in 1842-1849, is one of the largest in Europe. It is 410 yds. long, 39 ft. broad, 36 ft. high above the mean level of the water, and its chains rest on two pillars 160 ft. high; its ends are ornamented with four colossal stone lions. At one end is a tunnel, 383 yds. long, constructed by Adam Clark in 1854, which pierces the castle hill and connects the quarter known as the Christinenstadt with the Danube. The other suspension bridge is the Schwurplatz bridge, completed in 1903, 56 ft. broad, with a span of 317 yds. The other bridges are the Margaret bridge, with a junction bridge towards the Margaret island, the Franz Joseph bridge, and two railway bridges.

Perhaps the most attractive part of Budapest is the line of broad quays on the left bank of the Danube, which extend for a distance of 21/2 m. from the Margaret bridge to the custom-house, and are lined with imposing buildings. The most important of these is the Franz Joseph Quai, 1 m. long, which contains the most fashionable cafes and hotels, and is the favourite promenade. The inner town is surrounded by the Innere Ring-Strasse, a circle of wide boulevards on the site of the old wall. Wide tree-shaded streets, like the Kiraly Utcza, the Kerrepesi Ut, and the Uelloei Ut, also form the lines of demarcation between the different districts. The inner ring is connected by the Vaczi Koerut (Waitzner-Ring) with the Grosse Ring-Strasse, a succession of boulevards, describing a semicircle beginning at the Margaret bridge and ending at the Boraros Platz, near the custom-house quay, through about the middle of the town. One of the most beautiful streets in the town is the Andrassy Ut, 11/2 m. long, connecting Vaczi Koerut with Varosliget (Stadtwaeldchen), the favourite public park of Budapest. It is a busy thoroughfare, lined in its first half with magnificent new buildings, and in its second half, where it attains a width of 150 ft., with handsome villas standing in their own gardens, which give the impression rather of a fashionable summer resort than the centre of a great city. Budapest possesses numerous squares, generally ornamented with monuments of prominent Hungarians, usually the work of Hungarian artists.

Buildings.—Though of ancient origin, neither Buda nor Pest has much to show in the way of venerable buildings. The oldest church is the Matthias church in Buda, begun by King Bela IV. in the 13th century, completed in the 15th century, and restored in 1890-1896. It was used as a mosque during the Turkish occupation, and here took place the coronation of Franz Joseph as king of Hungary in 1867. The garrison church, a Gothic building of the 13th century, and the Reformed church, finished in 1898, are the other ecclesiastical buildings in Buda worth mentioning. The oldest church in Pest is the parish church situated in the Eskue-Ter (Schwur-Platz) in the inner town; it was built in 1500, in the Gothic style, and restored in 1890. The most magnificent church in Pest is the Leopoldstadt Basilica, a Romanesque building with a dome 315 ft. in height, begun in 1851; next comes the Franzstadt church, also a Romanesque building, erected in 1874. Besides several modern churches, Budapest possesses a beautiful synagogue, in the Moorish style, erected in 1861, and another, in the Moorish-Byzantine style, built in 1872, while in 1901 the construction of a much larger synagogue was begun. In Buda, near the Kaiserbad, and not far from the Margaret bridge, is a small octagonal Turkish mosque, with a dome 25 ft. high, beneath which is the grave of a Turkish monk. By a special article in the treaty of Karlowitz of 1699 the emperor of Austria undertook to preserve this monument.

Among the secular buildings the first place is taken by the royal palace in Buda, which, together with the old fortress, crowns the summit of a hill, and forms the nucleus of the town. The palace erected by Maria Theresa in 1748-1771 was partly burned in 1849, but has been restored and largely extended since 1894. In the court chapel are preserved the regalia of Hungary, namely, the crown of St Stephen, the sceptre, orb, sword and the coronation robes. It is surrounded by a magnificent garden, which descends in steep terraces to the Danube, and which offers a splendid view of the town lying on the opposite bank. New and palatial buildings of the various ministries, several high and middle schools, a few big hospitals, and the residences of several Hungarian magnates, are among the principal edifices in this part of the town.

The long range of substantial buildings fronting the left bank of the Danube includes the Houses of Parliament (see ARCHITECTURE, Plate IX. fig. 115), a huge limestone edifice in the late Gothic style, covering an area of 33/4 acres, erected in 1883-1902; the Academy, in Renaissance style, erected in 1862-1864, containing a lofty reception room, a library, a historic picture gallery, and a botanic collection; the Redoute buildings, a large structure in a mixed Romanesque and Moorish style, erected for balls and other social purposes; the extensive custom-house at the lower end of the quays, and several fine hotels and insurance offices. In the beautiful Andrassy Ut are the opera-house (1875-1884), in the Italian Renaissance style; the academy of music; the old and new exhibition building; the national drawing school; and the museum of fine arts (1900-1905), in which was installed in 1905 the national gallery, formed by Prince Esterhazy, bought by the government in 1865 for L130,000, and formerly housed in the academy, and the collection of modern pictures from the national museum. At the end of the street is one of the numerous monuments erected in various parts of the country to commemorate the thousandth anniversary of the foundation of the kingdom of Hungary. Other buildings remarkable for their [v.04 p.0680] size and interest are: the national museum (1836-1844); the town-hall (1869-1875), in the early Renaissance style; the university, with a baroque facade (rebuilt 1900), and the university library (opened in 1875), a handsome Renaissance building; the palace of justice (1896), a magnificent edifice situated not far from the Houses of Parliament. In its neighbourhood also are the palatial buildings of the ministries of justice and of agriculture. There are also the exchange (1905); the Austro-Hungarian bank (1904); the central post and telegraph office; the art-industrial museum (1893-1897), in oriental style, with some characteristically Hungarian ornamentations; several handsome theatres; large barracks; technical and secondary schools; two great railway termini and a central market (1897) to be mentioned. To the south-east of the town lies the vast slaughter-house (1870-1872), which, with the adjacent cattle-market, covers nearly 30 acres of ground. The building activity of Budapest since 1867 has been extraordinary, and the town has undergone a thorough transformation. The removal of slums and the regulation of the older parts of the town, in connexion with the construction of the two new bridges across the Danube and of the railway termini, went hand-in-hand with the extension of the town, new quarters springing up on both banks of the Danube. This process is still going on, and Budapest has become one of the handsomest capitals of Europe.

Education.—Budapest is the intellectual capital of Hungary. At the head of its educational institutions stands the university, which was attended in 1900 by 4983 students—only about 2000 in 1880—and has a staff of nearly 200 professors and lecturers. It has been completely transformed into a national Hungarian seat of learning since 1867, and great efforts have been made to keep at home the Hungarian students, who before then frequented other universities and specially that of Vienna. It is well provided with scientific laboratories, botanic garden, and various collections, and possesses a library with nearly a quarter of a million volumes. The university of Budapest, the only one in Hungary proper, was established at Tyrnau in 1635, removed to Buda in 1777, and transferred to Pest in 1783. Next to it comes the polytechnic, attended by 1816 students in 1900, which is also thoroughly equipped for a scientific training. Other high schools are a veterinary academy, a Roman Catholic seminary, a Protestant theological college, a rabbinical institute, a commercial academy, to which has been added in 1899 an academy for the study of oriental languages, and military academies for the training of Hungarian officers. Budapest possesses an adequate number of elementary and secondary schools, as well as a great number of special and technical schools. At the head of the scientific societies stands the academy of sciences, founded in 1825, for the encouragement of the study of the Hungarian language and the various sciences except theology. Next to it comes the national museum, founded in 1807 through the donations of Count Stephan Szechenyi, which contains extensive collections of antiquities, natural history and ethnology, and a rich library which, in its manuscript department of over 20,000 MSS., contains the oldest specimens of the Hungarian language. Another society which has done great service for the cultivation of the Hungarian language is the Kisfaludy society, founded in 1836. It began by distributing prizes for the best literary productions of the year, then it started the collection and publication of the Hungarian folklore, and lastly undertook the translation into the Hungarian language of the masterpieces of foreign literatures. The influence exercised by this society is very great, and it has attracted within its circle the best writers of Hungary. Another society similar in aim with this one is the Petoefi society, founded in 1875. Amongst the numerous scientific associations are the central statistical department, and the Budapest communal bureau of statistics, which under the directorship of Dr Joseph de Koeroesy has gained a European reputation.

The artistic life in Budapest is fostered by the academy of music, which once had Franz Liszt as its director, a conservatoire of music, a dramatic school, and a school for painting and for drawing, all maintained by the government. Budapest possesses, besides an opera house, eight theatres, of which two are subsidized by the government and one by the municipality. The performances are almost exclusively in Hungarian, the exceptions being the occasional appearance of French, Italian and other foreign artists. Performances in German are under a popular taboo, and they are never given in a theatre at Budapest.

Trade.—-In commerce and industry Budapest is by far the most important town in Hungary, and in the former, if not also in the latter, it is second to Vienna alone in the Austro-Hungarian monarchy. The principal industries are steam flour-milling, distilling, and the manufacture of machinery, railway plant, carriages, cutlery, gold and silver wares, chemicals, bricks, jute, and the usual articles produced in large towns for home consumption. The trade of Budapest is mainly in corn, flour, cattle, horses, pigs, wines, spirits, wool, wood, hides, and in the articles manufactured in the town. The efforts of the Hungarian government to establish a great home industry, and the measures taken to that effect, have benefited Budapest to a greater degree than any other Hungarian town, and the progress made is remarkable. The increase in the number of joint-stock companies, and the capital thus invested in industrial undertakings, furnish a valuable indication. In 1873 there were 28 such companies with a total capital of L2,224,900; in 1890, 75 with a capital of L9,352,000; and in 1899 no fewer than 242 with a total capital of L31,378,655. Budapest owes its great commercial importance to its situation on the Danube, on which the greater part of its trade is carried. The introduction of steamboats on the Danube in 1830 was one of the earliest material causes of the progress of Budapest, and gave a great stimulus to its corn trade. This still continues to operate, having been promoted by the flour-milling industry, which was revolutionized by certain local inventions. Budapest is actually one of the greatest milling centres in the world, possessing a number of magnificent establishments, fitted with machinery invented and manufactured in the city. Budapest is, besides, connected with all the principal places in Austria and Hungary by a well-developed net of railways, which all radiate from here.

Population.—Few European towns grew so rapidly as Budapest generally, and Pest particularly, during the 19th century, and probably none has witnessed such a thorough transformation since 1867. In 1799 the joint population of Buda and Pest was 54,179, of which 24,306 belonged to Buda, and 29,870 belonged to Pest, being the first time that the population of Pest exceeded that of Buda. By 1840, however, Buda had added but 14,000 to its population while that of Pest had more than doubled; and of the joint population of 270,685 in 1869, fully 200,000 fell to the share of Pest. In 1880 the civil population of Budapest was 360,551, an increase since 1869 of 32%; and in 1890 it was 491,938, and increase of 36.57% in the decade. In the matter of the increase of its population alone, Budapest has only been slightly surpassed by one European town, namely, Berlin. Both capitals multiplied their population by nine in the first nine decades of the century. According to an interesting and instructive comparison of the growth of twenty-eight European cities made by Dr Joseph de Koeroesy, Berlin in 1890 showed an increase, as compared with the beginning of the century, of 818% and Budapest of 809%. Within the same period the increase of Paris was 343%, and of London 340%. In 1900 the civil population of Budapest was 716,476 inhabitants, showing an increase of 44.82% in the decade. To this must be added a garrison of 15,846 men, making a total population 732,322. Of the total population, civil and military, 578,458 were Magyars, 104,520 were Germans, 25,168 were Slovaks, and the remainder was composed of Croatians, Servians, Rumanians, Russians, Greeks, Armenians, Gypsies, &c. According to religion, there were 445,023 Roman Catholics, 5806 Greek Catholics, 4422 Greek Orthodox; 67,319 were Protestants of the Helvetic, and 38,811 were Protestants of the Augsburg Confessions; 168,985 were Jews, and the remainder belonged to various other creeds. A striking feature in the progress of Budapest is the decline in the death-rate, which sank from 43.4 per thousand in 1874 to 20.6 per thousand in 1900. In addition to the increased influx of [v.04 p.0681] persons in the prime of life, this is due largely to the improved water-supply and better sanitary conditions generally, including increased hospital accommodation.

Social Position.—Budapest is the seat of the government of Hungary, of the parliament, and of all the highest official authorities—civil, military, judicial and financial. It is the meeting-place, alternately with Vienna, of the Austro-Hungarian delegations, and it was elected to an equality with Vienna as a royal residence in 1892. It is the see of a Roman Catholic archbishop. The town is administered by an elected municipal council, which consists of 400 members. As Paris is sometimes said to be France, so may Budapest with almost greater truth be said to be Hungary. Its composite population is a faithful reflection of the heterogeneous elements in the dominions of the Habsburgs, while the trade and industry of Hungary are centralized at Budapest in a way that can scarcely be affirmed of any other European capital. In virtue of its cultural institutions, it is also the intellectual and artistic centre of Hungary. The movement in favour of Magyarizing all institutions has found its strongest development in Budapest, where the German names have all been removed from the buildings and streets. The wonderful progress of Budapest is undoubtedly due to the revival of the Hungarian national spirit in the first half of the 19th century, and to the energetic and systematic efforts of the government and people of Hungary since the restoration of the constitution. So far as Hungary was concerned, Budapest in 1867 at once became the favoured rival of Vienna, with the important additional advantage that it had no such competitors within its own sphere as Vienna had in the Austrian provincial capitals. The political, intellectual, and social life of Hungary was centred in Budapest, and had largely been so since 1848, when it became the seat of the legislature, as it was that of the Austrian central administration which followed the revolution. The ideal of a prosperous, brilliant and attractive Magyar capital, which would keep the nobles and the intellectual flower of the country at home, uniting them in the service of the Fatherland, had received a powerful impetus from Count Stephan Szechenyi, the great Hungarian reformer of the pre-Revolutionary period. His work, continued by patriotic and able successors, was now taken up as the common task of the government and the nation. Thus the promotion of the interests of the capital and the centralization of the public and commercial life of the country have formed an integral part of the policy of the state since the restoration of the constitution. Budapest has profited largely by the encouragement of agriculture, trade and industry, by the nationalization of the railways, by the development of inland navigation, and also by the neglect of similar measures in favour of Vienna.

From that time to the present day the record of the Hungarian capital has been one of uninterrupted advance, not merely in externals, such as the removal of slums, the reconstruction of the town, the development of communications, industry and trade, and the erection of important public buildings, but also in the mental, moral and physical elevation of the inhabitants; besides another important gain from the point of view of the Hungarian statesman, namely, the progressive increase and improvement of status of the Magyar element of the population. When it is remembered that the ideal of both the authorities and the people is the ultimate monopoly of the home market by Hungarian industry and trade, and the strengthening of the Magyar influence by centralization, it is easy to understand the progress of Budapest.

Politically, this ambitious and progressive capital is the creation of the Magyar upper classes. Commercially and industrially, it may be said to be the work of the Jews. The sound judgment of the former led them to welcome and appreciate the co-operation of the latter. Indeed, a readiness to assimilate foreign elements is characteristic of Magyar patriotism, which has, particularly within the last generation, made numerous converts among the other nationalities of Hungary, and—for national purposes—may be considered to have quite absorbed the Hungarian Jews. It has thus come to pass that there is no anti-Semitism in Budapest, although the Hebrew element is proportionately much larger (21% as compared with 9%) than it is in Vienna, the Mecca of the Jew-baiter.

Budapest has long been celebrated for its mineral springs and baths, some of them having been already used during the Roman period. They rise at the foot of the Blocksberg, and are powerful chalybeate and sulphureous hot springs, with a temperature of 80 deg.-150 deg. Fahr. The principal baths are the Bruckbad and the Kaiserbad, both dating from the Turkish period; the St Lucasbad; and the Raitzenbad, rebuilt in 1860, one of the most magnificent establishments of its kind, which was connected through a gallery with the royal palace in the time of Matthias Corvin. There is an artesian well of sulphureous water with a temperature of 153 deg. Fahr. in the Stadtwaeldchen; and another, yielding sulphureous water with a temperature of 110 deg. Fahr., which is used for both drinking and bathing, in the Margaret island. The mineral springs, which yield bitter alkaline waters, are situated in the plain south of the Blocksberg, and are over 40 in number. The principal are the Hunyadi-Janos spring, of which about 1,000,000 bottles are exported annually, the Arpad spring, and the Apenta spring.

The largest and most popular of the parks in Budapest is the Varosliget, on the north-east side of the town. It has an area of 286 acres, and contains the zoological garden. On an island in its large pond are situated the agricultural (1902-1904) and the ethnographical museums. It was in this park that the millennium exhibition of 1896 took place. A still more delightful resort is the Margaret island, a long narrow island in the Danube, the property of the archduke Joseph, which has been laid out in the style of an English park, with fine trees, velvety turf and a group of villas and bath-houses. The name of the island is derived from St Margaret, the daughter of King Bela IV. (13th century), who built here a convent, the ruins of which are still in existence. To the west of Buda extends the hill (1463 ft.) of Svab-Hegy (Schwabenberg), with extensive view and numerous villas; it is ascended by a rack-and-pinion railway. A favourite spot is the Zugliget (Auwinkel), a wooded dale on the northern slope of the hill. To the north of O-Buda, about 4 m. from the Margaret island, on the right bank of the Danube, are the remains of the Roman colony of Aquincum. They include the foundations of an amphitheatre, of a temple, of an aqueduct, of baths and of a castrum. The objects found here are preserved in a small museum. To the north of Pest lies the historic Rakos field, where the Hungarian diets were held in the open air from the 10th to the 14th century; and 23 m. to the north lies the royal castle of Goedoelloe, with its beautiful park.

History.—The history of Budapest consists of the separate history of the two sister towns, Buda and Pest. The Romans founded, in the 2nd century A.D., on the right bank of the Danube, on the site of the actual O-Buda, a colony, on the place of a former Celtic settlement. This colony was named Aquincum, a transformation from the former Celtic name of Ak-ink, meaning "rich waters." The Roman occupation lasted till A.D. 376, and then the place was invaded by Huns, Ostrogoths, and later by Avars and Slavs. When the Magyars came into the country, at the end of the 10th century, they preserved the names of Buda and Pest, which they found for these two places. The origin of Pest proper is obscure, but the name, apparently derived from the old Slavonic pestj, a stove (like Ofen, the German name of Buda), seems to point to an early Slavonic settlement. The Romans never gained a foothold on this side of the river.

When it first appears in history Pest was essentially a German settlement, and a chronicler of the 13th century describes it as "Villa Teutonica ditissima." Christianity was introduced early in the 11th century. In 1241 Pest was destroyed by the Tatars, after whose departure in 1244 it was created a royal free city by Bela IV., and repeopled with colonists of various nationalities. The succeeding period seems to have been one of considerable prosperity, though Pest was completely eclipsed by the sister town of Buda with its fortress and palace. This fortress and palace were built by King Bela IV. in 1247, and were the nucleus round which the town of Buda was built, which soon gained [v.04 p.0682] great importance, and became in 1361 the capital of Hungary. In 1526 Pest was taken and pillaged by the Turks, and from 1541 to 1686 Buda was the seat of a Turkish pasha. Pest in the meantime entirely lost its importance, and on the departure of the Turks was left little more than a heap of ruins. Its favourable situation and the renewal of former privileges helped it to revive, and in 1723 it became the seat of the highest Hungarian officials. Maria Theresa and Joseph II. did much to increase its importance, but the rapid growth which enabled it completely to outstrip Buda belongs entirely to the 19th century. A signal proof of its vitality was given in 1838 by the speed and ease with which it recovered from a disastrous inundation that destroyed 3000 houses. In 1848 Pest became the seat of the revolutionary diet, but in the following year the insurgents had to retire before the Austrians under Windischgraetz. A little later the Austrians had to retire in their turn, leaving a garrison in the fortress of Buda, and, while the Hungarians endeavoured to capture this position, General Hentzi retaliated by bombarding Pest, doing great damage to the town. In 1872 both towns were united into one municipality. In 1896 took place here the millennium exhibition, in celebration of the thousandth anniversary of the foundation of the kingdom of Hungary.

BIBLIOGRAPHY.—The official publications of the Budapest Communal Bureau of Statistics have acquired a European repute for their completeness, and their fearless exposure of shortcomings has been an element in the progress of the town. Reference should also be made to separate works of the director of that institution, Dr Joseph de Koeroesy, known in England for his discovery of the law of marital fertility, published by the Royal Society, and by his labours in the development of comparative international statistics. His Statistique Internationale des grandes villes and Bulletin annuel des finances des grandes villes give valuable comparative data. See also Die Oesterreichisch-Ungarische Monarchie in Wort und Bild (Wien, 1886-1902, 24 vols.); volume xii., published in 1893, is devoted to Budapest.

(O. BR.)

BUDAUN, a town and district of British India, in the Rohilkhand division of the United Provinces. The town is near the left bank of the river Sot. Pop. (1901) 39,031. There are ruins of an immense fort and a very handsome mosque of imposing size, crowned with a dome, and built in 1223 in great part from the materials of an ancient Hindu temple. The American Methodist mission maintains several girls' schools, and there is a high school for boys. According to tradition Budaun was founded about A.D. 905, and an inscription, probably of the 12th century, gives a list of twelve Rathor kings reigning at Budaun (called Vodamayuta). The first authentic historical event connected with it, however, is its capture by Kutb-ud-din in 1196, after which it became a very important post on the northern frontier of the Delhi empire. In the 13th century two of its governors, Shams-ud-din Altamsh, the builder of the great mosque referred to above, and his son Rukn-ud-din Firoz, attained the imperial throne. In 1571 the town was burnt, and about a hundred years later, under Shah Jahan, the seat of the governorship was transferred to Bareilly; after which the importance of Budaun declined. It ultimately came into the power of the Rohillas, and in 1838 was made the headquarters of a British district. In 1857 the people of Budaun sided with the mutineers, and a native government was set up, which lasted until General Penny's victory at Kakrala (April 1858) led to the restoration of British authority.

The DISTRICT OF BUDAUN has an area of 1987 sq. m. Pop. (1901) 1,025,753. The country is low, level, and is generally fertile, and watered by the Ganges, the Ramganga, the Sot or Yarwafadar, and the Mahawa. Budaun district was ceded to the British government in 1801 by the nawab of Oudh. There are several indigo factories. The district is crossed by two lines of the Oudh & Rohilkhand railway, and by a narrow-gauge line from Bareilly. The chief centre of trade is Bilsi.

BUDDEUS, JOHANN FRANZ (1667-1729), German Lutheran divine, was born at Anklam, a town of Pomerania, where his father was pastor. He studied with great distinction at Greifswald and at Wittenberg, and having made a special study of languages, theology and history, was appointed professor of Greek and Latin at Coburg in 1692, professor of moral philosophy in the university of Halle in 1693, and in 1705 professor of theology at Jena. Here he was held in high esteem, and in 1715 became Primarius of his faculty and member of the Consistory. His principal works are: Leipzig, allgemeines historisches Lexikon (Leipzig, 1709 ff.); Historia, Ecclesiastica Veteris Testamenti (4 vols., Halle, 1709); Elementa Philosophiae Practicae, Instrumentalis, et Theoreticae (3 vols., 1697); Selecta Juris Naturae et Gentium (Halle, 1704); Miscellanea Sacra (3 vols., Jena, 1727); and Isagoge Historico-Theologica ad Theologiam Universam, singulasque ejus partes (2 vols., 1727).

BUDDHA. According to the Buddhist theory (see BUDDHISM), a "Buddha" appears from time to time in the world and preaches the true doctrine. After a certain lapse of time this teaching is corrupted and lost, and is not restored till a new Buddha appears. In Europe, Buddha is used to designate the last historical Buddha, whose family name was Gotama, and who was the son of Suddhōdana, one of the chiefs of the tribe of the Sākiyas, one of the republican clans then still existent in India.

We are accustomed to find the legendary and the miraculous gathering, like a halo, around the early history of religious leaders, until the sober truth runs the risk of being altogether neglected for the glittering and edifying falsehood. The Buddha has not escaped the fate which has befallen the founders of other religions; and as late as the year 1854 Professor Wilson of Oxford read a paper before the Royal Asiatic Society of London in which he maintained that the supposed life of Buddha was a myth, and "Buddha himself merely an imaginary being." No one, however, would now support this view; and it is admitted that, under the mass of miraculous tales which have been handed down regarding him, there is a basis of truth already sufficiently clear to render possible an intelligent history.

The circumstances under which the future Buddha was born were somewhat as follows.[1] In the 6th century B.C. the Āryan tribes had long been settled far down the valley of the Ganges. The old child-like joy in life so manifest in the Vedas had died away; the worship of nature had developed or degenerated into the worship of new and less pure divinities; and the Vedic songs themselves, whose freedom was little compatible with the spirit of the age, had faded into an obscurity which did not lessen their value to the priests. The country was politically split up into little principalities, most of them governed by some petty despot, whose interests were not often the same as those of the community. There were still, however, about a dozen free republics, most of them with aristocratic government, and it was in these that reforming movements met with most approval and support. A convenient belief in the doctrine of the transmigration of souls satisfied the unfortunate that their woes were the natural result of their own deeds in a former birth, and, though unavoidable now, might be escaped in a future state of existence by present good conduct. While hoping for a better fate in their next birth, the poor turned for succour and advice in this to the aid of astrology, witchcraft and animism—a belief in which seems to underlie all [v.04 p.0683] religions, and still survives even in England.[2] The inspiriting wars against the enemies of the Āryan people, the infidel deniers of the Āryan gods, had given place to a succession of internecine feuds between the chiefs of neighbouring clans. In literature an age of poets had long since made way for an age of commentators and grammarians, who thought that the old poems must have been the work of gods. But the darkest period was succeeded by the dawn of a reformation; travelling logicians were willing to maintain these against all the world; whilst here and there ascetics strove to raise themselves above the gods, and hermits earnestly sought for some satisfactory solution of the mysteries of life. These were the teachers whom the people chiefly delighted to honour. Though the ranks of the priesthood were for ever firmly closed against intruders, a man of lay birth, a Kshatriya or Vaisya, whose mind revolted against the orthodox creed, and whose heart was stirred by mingled zeal and ambition, might find through these irregular orders an entrance to the career of a religious teacher and reformer.

The Sākiya clan was then seated in a tract of country probably two or three thousand square miles in extent, the chief town of which was Kapilavastu, situate about 27 deg. 37' N. by 83 deg. 11' E., some days' journey north of Benares. Their territory stretched up into the lower slopes of the mountains, and was mostly in what is now Nepal, but it included territory now on the British side of the frontier. It is in this part of the Sākiya country that the interesting discovery was made of the monument they erected to their famous clansman. From their well-watered rice-fields, the main source of their wealth, they could see the giant Himālayas looming up against the clear blue of the Indian sky. Their supplies of water were drawn from the river Rohini, the modern Kohāna; and though the use of the river was in times of drought the cause of disputes between the Sākiyas and the neighbouring Koliyans, the two clans were then at peace; and two daughters of a chieftain of Koli, which was only 11 m. east of Kapilavastu, were the principal wives of Suddhōdana. Both were childless, and great was the rejoicing when, in about the forty-fifth year of her age, the elder sister, Mahā Māyā, promised her husband a son. In due time she started with the intention of being confined at her parents' home, but the party halting on the way under the shade of some lofty satin-trees, in a pleasant garden called Lumbini on the river-side, her son, the future Buddha, was there unexpectedly born. The exact site of this garden has been recently rediscovered, marked by an inscribed pillar put up by Asoka (see J.R.A.S., 1898).

He was in after years more generally known by his family name of Gotama, but his individual name was Siddhattha. When he was nineteen years old he was married to his cousin Yasodharā, daughter of a Koliyan chief, and gave himself up to a life of luxury. This is the solitary record of his youth; we hear nothing more till, in his twenty-ninth year, it is related that, driving to his pleasure-grounds one day, he was struck by the sight of a man utterly broken down by age, on another occasion by the sight of a man suffering from a loathsome disease, and some months after by the horrible sight of a decomposing corpse. Each time his charioteer, whose name was Channa, told him that such was the fate of all living beings. Soon after he saw an ascetic walking in a calm and dignified manner, and asking who that was, was told by his charioteer the character and aims of the Wanderers, the travelling teachers, who played so great a part in the intellectual life of the time. The different accounts of these visions vary so much as to cast great doubts on their accuracy; and the oldest one of all (Anguttara, i. 145) speaks of ideas only, not of actual visions. It is, however, clear from what follows, that about this time the mind of the young Raejput must, from some cause or other, have been deeply stirred. Many an earnest heart full of disappointment or enthusiasm has gone through a similar struggle, has learnt to look upon all earthly gains and hopes as worse than vanity, has envied the calm life of the cloister, troubled by none of these things, and has longed for an opportunity of entire self-surrender to abstinence and meditation.

Subjectively, though not objectively, these visions may be supposed to have appeared to Gotama. After seeing the last of them, he is said, in the later accounts, to have spent the afternoon in his pleasure-grounds by the river-side; and having bathed, to have entered his chariot in order to return home. Just then a messenger arrived with the news that his wife Yasodhara had given birth to a son, his only child. "This," said Gotama quietly, "is a new and strong tie I shall have to break." But the people of Kapilavastu were greatly delighted at the birth of the young heir, the raja's only grandson. Gotama's return became an ovation; musicians preceded and followed his chariot, while shouts of joy and triumph fell on his ear. Among these sounds one especially attracted his attention. It was the voice of a young girl, his cousin, who sang a stanza, saying, "Happy the father, happy the mother, happy the wife of such a son and husband." In the word "happy" lay a double meaning; it meant also freed from the chains of rebirth, delivered, saved. Grateful to one who, at such a time, reminded him of his highest hopes, Gotama, to whom such things had no longer any value, took off his collar of pearls and sent it to her. She imagined that this was the beginning of a courtship, and began to build daydreams about becoming his principal wife, but he took no further notice of her and passed on. That evening the dancing-girls came to go through the Natch dances, then as now so common on festive occasions in many parts of India; but he paid them no attention, and gradually fell into an uneasy slumber. At midnight he awoke; the dancing-girls were lying in the ante-room; an overpowering loathing filled his soul. He arose instantly with a mind fully made up—"roused into activity," says the Sinhalese chronicle, "like a man who is told that his house is on fire." He called out to know who was on guard, and finding it was his charioteer Channa, he told him to saddle his horse. While Channa was gone Siddhattha gently opened the door of the room where Yasodhara was sleeping, surrounded by flowers, with one hand on the head of their child. He had hoped to take the babe in his arms for the last time before he went, but now he stood for a few moments irresolute on the threshold looking at them. At last the fear of awakening Yasodhara prevailed; he tore himself away, promising himself to return to them as soon as his mind had become clear, as soon as he had become a Buddha,—i.e. Enlightened,—and then he could return to them not only as husband and father, but as teacher and saviour. It is said to have been broad moonlight on the full moon of the month of July, when the young chief, with Channa as his sole companion, leaving his father's home, his wealth and social position, his wife and child behind him, went out into the wilderness to become a penniless and despised student, and a homeless wanderer. This is the circumstance which has given its name to a Sanskrit work, the Mahabhinishkramana Sutra, or Sutra of the Great Renunciation.

Next is related an event in which we may again see a subjective experience given under the form of an objective reality. Mara, the great tempter, appears in the sky, and urges Gotama to stop, promising him, in seven days, a universal kingdom over the four great continents if he will but give up his enterprise.[3] When his words fail to have any effect, the tempter consoles himself by the confident hope that he will still overcome his enemy, saying, "Sooner or later some lustful or malicious or angry thought must arise in his mind; in that moment I shall be his master"; and from that hour, adds the legend, "as a shadow always follows the body, so he too from that day always followed the Blessed One, striving to throw every obstacle in his way towards the Buddhahood." Gotama rides a long distance that night, only stopping at the banks of the Anoma beyond the Koliyan territory. There, on the sandy bank of the river, at a spot where later piety erected a dagaba (a solid dome-shaped relic shrine), he cuts off with his sword his long flowing locks, and, taking off his ornaments, sends them and the horse back in charge of the unwilling Channa to Kapilavastu. The next seven days were spent alone in a grove of mango trees [v.04 p.0684] near by, whence the recluse walks on to Rajagriha, the capital of Magadha, and residence of Bimbisara, one of the then most powerful rulers in the valley of the Ganges. He was favourably received by the raja; but though asked to do so, he would not as yet assume the responsibilities of a teacher. He attached himself first to a brahmin sophist named Alara, and afterwards to another named Udraka, from whom he learnt all that Indian philosophy had then to teach. Still unsatisfied, he next retired to the jungle of Uruvela, on the most northerly spur of the Vindhya range of mountains, and there for six years, attended by five faithful disciples, he gave himself up to the severest penance and self-torture, till his fame as an ascetic spread in all the country round about "like the sound," says the Burmese chronicle, "of a great bell hung in the canopy of the skies."[4] At last one day, when he was walking in a much enfeebled state, he felt on a sudden an extreme weakness, like that caused by dire starvation, and unable to stand any longer he fell to the ground. Some thought he was dead, but he recovered, and from that time took regular food and gave up his severe penance, so much so that his five disciples soon ceased to respect him, and leaving him went to Benares.

There now ensued a second struggle in Gotama's mind, described with all the wealth of poetry and imagination of which the Indian mind is master. The crisis culminated on a day, each event of which is surrounded in the Buddhist accounts with the wildest legends, on which the very thoughts passing through the mind of Buddha appear in gorgeous descriptions as angels of darkness or of light. To us, now taught by the experiences of centuries how weak such exaggerations are compared with the effect of a plain unvarnished tale, these legends may appear childish or absurd, but they have a depth of meaning to those who strive to read between the lines of such rude and inarticulate attempts to describe the indescribable. That which (the previous and subsequent career of the teacher being borne in mind) seems to be possible and even probable, appears to be somewhat as follows.

Disenchanted and dissatisfied, Gotama had given up all that most men value, to seek peace in secluded study and self-denial. Failing to attain his object by learning the wisdom of others, and living the simple life of a student, he had devoted himself to that intense meditation and penance which all philosophers then said would raise men above the gods. Still unsatisfied, longing always for a certainty that seemed ever just beyond his grasp, he had added vigil to vigil, and penance to penance, until at last, when to the wondering view of others he had become more than a saint, his bodily strength and his indomitable resolution and faith had together suddenly and completely broken down. Then, when the sympathy of others would have been most welcome, he found his friends falling away from him, and his disciples leaving him for other teachers. Soon after, if not on the very day when his followers had left him, he wandered out towards the banks of the Neranjara, receiving his morning meal from the hands of Sujata, the daughter of a neighbouring villager, and set himself down to eat it under the shade of a large tree (a Ficus religiosa), to be known from that time as the sacred Bo tree or tree of wisdom. There he remained through the long hours of that day debating with himself what next to do. All his old temptations came back upon him with renewed force. For years he had looked at all earthly good through the medium of a philosophy which taught him that it, without exception, contained within itself the seeds of bitterness, and was altogether worthless and impermanent; but now to his wavering faith the sweet delights of home and love, the charms of wealth and power, began to show themselves in a different light, and glow again with attractive colours. He doubted, and agonized in his doubt; but as the sun set, the religious side of his nature had won the victory, and seems to have come out even purified from the struggle. He had attained to Nirvana, had become clear in his mind, a Buddha, an Enlightened One. From that night he not only did not claim any merit on account of his self-mortification, but took every opportunity of declaring that from such penances no advantage at all would be derived. All that night he is said to have remained in deep meditation under the Bo tree; and the orthodox Buddhists believe that for seven times seven nights and days he continued fasting near the spot, when the archangel Brahmā came and ministered to him. As for himself, his heart was now fixed,—his mind was made up,—but he realized more than he had ever done before the power of temptation, and the difficulty, the almost impossibility, of understanding and holding to the truth. For others subject to the same temptations, but without that earnestness and insight which he felt himself to possess, faith might be quite impossible, and it would only be waste of time and trouble to try to show to them "the only path of peace." To one in his position this thought would be so very natural, that we need not hesitate to accept the fact of its occurrence as related in the oldest records. It is quite consistent with his whole career that it was love and pity for others—otherwise, as it seemed to him, helplessly doomed and lost—-which at last overcame every other consideration, and made Gotama resolve to announce his doctrine to the world.

The teacher, now 35 years of age, intended to proclaim his new gospel first to his old teachers Ālāra and Udraka, but finding that they were dead, he determined to address himself to his former five disciples, and accordingly went to the Deer-forest near Benares where they were then living. An old gāthhā, or hymn (translated in Vinaya Texts, i. 90) tells us how the Buddha, rapt with the idea of his great mission, meets an acquaintance, one Upaka, a wandering sophist, on the way. The latter, struck with his expression, asks him whose religion it is that makes him so glad, and yet so calm. The reply is striking. "I am now on my way," says the Buddha, "to the city of Benares, to beat the drum of the Ambrosia (to set up the light of the doctrine of Nirvana) in the darkness of the world!" and he proclaims himself the Buddha who alone knows, and knows no teacher. Upaka says: "You profess yourself, then, friend, to be an Arahat and a conqueror?" The Buddha says: "Those indeed are conquerors who, as I have now, have conquered the intoxications (the mental intoxication arising from ignorance, sensuality or craving after future life). Evil dispositions have ceased in me; therefore is it that I am conqueror!" His acquaintance rejoins: "In that case, venerable Gotama, your way lies yonder!" and he himself, shaking his head, turns in the opposite direction.

Nothing daunted, the new prophet walked on to Benares, and in the cool of the evening went on to the Deer-forest where the five ascetics were living. Seeing him coming, they resolved not to recognize as a superior one who had broken his vows; to address him by his name, and not as "master" or "teacher"; only, he being a Kshatriya, to offer him a seat. He understands their change of manner, calmly tells them not to mock him by calling him "the venerable Gotama"; that he has found the ambrosia of truth and can lead them to it. They object, naturally enough, from the ascetic point of view, that he had failed before while he was keeping his body under, and how can his mind have won the victory now, when he serves and yields to his body. Buddha replies by explaining to them the principles of his new gospel, in the form of noble truths, and the Noble Eightfold Path (see BUDDHISM).

It is nearly certain that Buddha had a commanding presence, and one of those deep, rich, thrilling voices which so many of the successful leaders of men have possessed. We know his deep earnestness, and his thorough conviction of the truth of his new gospel. When we further remember the relation which the five students mentioned above had long borne to him, and that they had passed through a similar culture, it is not difficult to understand that his persuasions were successful, and that his old disciples were the first to acknowledge him in his new character. The later books say that they were all converted at once; but, according to the most ancient Pāli record—though their old love and reverence had been so rekindled when the Buddha came near that their cold resolutions quite broke down, and they vied with each other in such acts of personal attention as an [v.04 p.0685] Indian disciple loves to pay to his teacher,—yet it was only after the Buddha had for five days talked to them, sometimes separately, sometimes together, that they accepted in its entirety his plan of salvation.[5]