The Project Gutenberg eBook ofEncyclopaedia Britannica, 11th Edition, "Bedlam" to "Benson, George"

The Project Gutenberg eBook ofEncyclopaedia Britannica, 11th Edition, "Bedlam" to "Benson, George"This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.Title: Encyclopaedia Britannica, 11th Edition, "Bedlam" to "Benson, George"Author: VariousRelease date: December 1, 2010 [eBook #34533]Language: EnglishCredits: Produced by Marius Masi, Don Kretz and the OnlineDistributed Proofreading Team at http://www.pgdp.net*** START OF THE PROJECT GUTENBERG EBOOK ENCYCLOPAEDIA BRITANNICA, 11TH EDITION, "BEDLAM" TO "BENSON, GEORGE" ***

This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online atwww.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Encyclopaedia Britannica, 11th Edition, "Bedlam" to "Benson, George"Author: VariousRelease date: December 1, 2010 [eBook #34533]Language: EnglishCredits: Produced by Marius Masi, Don Kretz and the OnlineDistributed Proofreading Team at http://www.pgdp.net

Title: Encyclopaedia Britannica, 11th Edition, "Bedlam" to "Benson, George"

Author: Various

Release date: December 1, 2010 [eBook #34533]

Language: English

Credits: Produced by Marius Masi, Don Kretz and the OnlineDistributed Proofreading Team at http://www.pgdp.net

*** START OF THE PROJECT GUTENBERG EBOOK ENCYCLOPAEDIA BRITANNICA, 11TH EDITION, "BEDLAM" TO "BENSON, GEORGE" ***

Articles in This Slice

BEDLAM,orBethlehem Hospital, the first English lunatic asylum, originally founded by Simon FitzMary, sheriff of London, in 1247, as a priory for the sisters and brethren of the order of the Star of Bethlehem. It had as one of its special objects the housing and entertainment of the bishop and canons of St Mary of Bethlehem, the mother-church, on their visits to England. Its first site was in Bishopsgate Street. It is not certain when lunatics were first received in Bedlam, but it is mentioned as a hospital in 1330 and some were there in 1403. In 1547 it was handed over by Henry VIII. with all its revenues to the city of London as a hospital for lunatics. With the exception of one such asylum in Granada, Spain, the Bethlehem Hospital was the first in Europe. It became famous and afterwards infamous for the brutal ill-treatment meted out to the insane (seeInsanity:Hospital Treatment). In 1675 it was removed to new buildings in Moorfields and finally to its present site in St George’s Fields, Lambeth. The word “Bedlam” has long been used generically for all lunatic asylums.

BEDLINGTON,an urban district of Northumberland, England, within the parliamentary borough of Morpeth, 5 m. S.E. of that town on a branch of the North Eastern railway. Pop. (1901) 18,766. It lies on high ground above the river Blyth, 2½ m. above its mouth. The church of St Cuthbert shows good transitional Norman details. Its dedication recalls the transportation of the body of the saintly bishop of Lindisfarne from its shrine at Durham by the monks of that foundation to Lindisfarne, when in fear of attack from William the Conqueror. They rested here with the coffin. The modern growth of the town is attributable to the valuable collieries of the neighbourhood, and to manufactures of nails and chains. It is one of the most populous mining centres in the county. On the south bank of the river is the township and urban district of Cowpen (pop. 17,879), with collieries and glass works; coal is shipped from this point by river.

Bedlington (Betlingtun) and the hamlets belonging to it were bought by Cutheard, bishop of Durham, between 900 and 915, and although locally situated in the county of Northumberland became part of the county palatine of Durham over which Bishop Walcher was granted royal rights by William the Conqueror. When these rights were taken from Cuthbert Tunstall, bishop of Durham, in 1536, Bedlington among his other property lost its special privileges, but was confirmed to him in 1541 with the other property of his predecessors. Together with the other lands of the see of Durham, Bedlington was made over to the ecclesiastical commissioners in 1866. Bedlingtonshire was made part of Northumberland for civil purposes by acts of parliament in 1832 and 1844.

BEDLOE, WILLIAM(1650-1680), English informer, was born at Chepstow on the 20th of April 1650. He appears to have been well educated; he was certainly clever, and after coming to London in 1670 he became acquainted with some Jesuits and was occasionally employed by them. Calling himself now Captain Williams, now Lord Gerard or Lord Newport or Lord Cornwallis, he travelled from one part of Europe to another; he underwent imprisonments for crime, and became an expert in all kinds of duplicity. Then in 1678, following the lead of Titus Gates, he gave an account of a supposed popish plot to the English government, and his version of the details of the murder of Sir E.B. Godfrey was rewarded with £500. Emboldened by his success he denounced various Roman Catholics, married an Irish lady, and having become very popular lived in luxurious fashion. Afterwards his fortunes waned, and he died at Bristol on the 20th of August 1680. His dying depositions, which were taken by Sir Francis North, chief justice of the common pleas, revealed nothing of importance. Bedloe wrote aNarrative and impartial discovery of the horrid Popish Plot(1679), but all his statements are extremely untrustworthy.

See J. Pollock,The Popish Plot(1903).

BEDMAR, ALPHONSO BELLA CUEVA,Marquis of(1572-1655), Spanish diplomatist, became ambassador to the republic of Venice in 1667. This was a very important position owing to the amount of information concerning European affairs which passed through the hands of the representative of Spain. When Bedmar took up this appointment, Venice had just concluded an alliance with France, Switzerland and the Netherlands, to counterbalance the power of Spain, and the ambassador was instructed to destroy this league. Assisted by the duke of Ossuna, viceroy of Naples, he formed a plan to bring the city into the power of Spain, and the scheme was to be carried out on Ascension Day 1618. The plot was, however, discovered; and Bedmar, protected by his position from arrest, left Venice and went to Flanders as president of the council. In 1622 he was made a cardinal, and soon afterwards became bishop of Oviedo, a position which he retained until his death, which occurred at Oviedo on the 2nd of August 1655. The authorship of an anonymous work,Squitinio della libertà Veneta, published at Mirandola in 1612, has been attributed to him.

Some controversy has arisen over the Spanish plot of 1618, and some historians have suggested that it only existed in the minds of the Venetian senators, and was a ruse for forcing Bedmar to leave Venice. From what is known, however, of the policy of Spain at this time, it is by no means unlikely that such a scheme was planned.

See C.V. de Saint-Réal,Œuvres, tome iv. (Paris, 1745); P.J. Grosley,Discussion historique et critique sur la conjuration de Venise(Paris, 1756); P.A.N.B. Daru,Histoire de la république de Venise(Paris, 1853); A. Baschet,Histoire de la chancellerie secrète à Venise(Paris, 1870).

BED-MOULD,in architecture, the congeries of mouldings which is under the projecting part of almost every cornice, of which, indeed, it is a part.

BEDOUINS(Ahl Bedu, “dwellers in the open land,” orAhl el beit, “people of the tent,” as they call themselves), the name given to the most important, as it is the best known, division of the Arab race. The Bedouins are the descendants of the Arabs of North Arabia whose traditions claim Ishmael astheir ancestor (seeArabs). The deserts of North Arabia seem to have been their earliest home, but even in ancient times they had migrated to the lowlands of Egypt and Syria. The Arab conquest of northern Africa in the 7th centuryA.D.caused a wide dispersion, so that to-day the Arab element is strongly represented in the Nile Valley, Saharan, and Nubian peoples. Among the Hamitic-Negroid races the Bedouins have largely lost their nomadic character; but in the deserts of the Nile lands they remain much what their ancestors were. Thus the name has suffered much ethnic confusion, and is often incorrectly reserved to describe such pastoral peoples as the Bisharin, the Hadendoa and the Ababda. This article treats solely of the Arabian Bedouin, as affording the purest type of the people. They are shepherds and herdsmen, reduced to an open-air, roving life, partly by the nature of their occupations, partly by the special characteristics of the countries in which they dwell. For, while land, unsuited to all purposes except pasture, forms an unusually large proportion of the surface in the Arabian territory, the prolonged droughts of summer render considerable portions of it unfit even for that, and thus continually oblige the herdsmen to migrate from one spot to another in search of sufficient herbage and water for their beasts. The same causes also involve the Bedouins in frequent quarrels with each other regarding the use of some particular well or pasture-ground, besides reducing them not unfrequently to extreme want, and thus making them plunderers of others in self-support. Professionally, the Bedouins are shepherds and herdsmen; their raids on each other or their robbery of travellers and caravans are but occasional exceptions to the common routine. Their intertribal wars (they very rarely venture on a conflict with the better-armed and better-organized sedentary population) are rarely bloody; cattle-lifting being the usual object. Private feuds exist, but are usually limited to two or three individuals at most, one of whom has perhaps been ridiculed in satirical verse, to which they are very sensitive, or had a relation killed in some previous fray. But bloodshed is expensive, as it must be paid for either by more bloodshed or by blood-money—thediya, which varies, according to the importance of the person killed, from ten to fifty camels, or even more. Previous to Mahomet’s time it was optional for the injured tribe either to accept this compensation or to insist on blood for blood; but the Prophet, though by his own account despairing of ever reducing the nomad portion of his countrymen to law and order, succeeded in establishing among them the rule, that a fairdiyaif offered must be accepted. Instances are, however, not wanting in Arab history of fiercer and more general Bedouin conflicts, in which the destruction, or at least the complete subjugation, of one tribe has been aimed at by another, and when great slaughter has taken place. Such were the wars of Pekr and Thagleb in the 6th century, of Kelb and Howazin in the 8th, of Harb and Ateba in the 18th.

The Bedouins regard the plundering of caravans or travellers as in lieu of the custom dues exacted elsewhere. The land is theirs, they argue, and trespassers on it must pay the forfeit. Hence whoever can show anything equivalent to a permission of entrance into their territory has, in the regular course of things, nothing to fear. This permission is obtained by securing the protection of the nearest Bedouin sheik, who, for a politely-worded request and a small sum of money, will readily grant the pass, in the shape of one or two or more men of his tribe, who accompany the wayfarers as far as the next encampment on their road, where they hand their charge over to fresh guides, equally bound to afford the desired safeguard. In the interior of Arabia the passport is given in writing by one of the town governors, and is respected by the Bedouins of the district; for, however impudent and unamenable to law these nomads may be on the frontiers of the impotent Ottoman government in Syria or the Hejaz, they are submissive enough in other and Arab-governed regions. But the traveller who ventures on the desert strip without such precautions will be robbed and perhaps killed.

Ignorant of writing and unacquainted with books, the Bedouins trust to their memory for everything; where memory fails, they readily eke it out with imagination. Hence their own assertions regarding the antiquity, numbers, strength, &c., of their clans are of little worth; even their genealogies, in which they pretend to be eminently versed, are not to be much depended on; the more so that their own family names hardly ever exceed the limits of a patronymic, whilst the constantly renewed subdivisions of a tribe, and the temporary increase of one branch and decrease of another, tend to efface the original name of the clan. Few tribes now preserve their ancient, or at least their historical titles; and the mass of the Bedouin multitude resembles in this respect a troubled sea, of which the substance is indeed always the same, but the surface is continually shifting and changing. As, however, no social basis or ties are acknowledged among them except those of blood and race, certain broad divisions are tolerably accurately kept up, the wider and more important of which may here be noted. First, the Aneza clan, who extend from Syria southward to the limits of Jebel Shammar. It is numerous, and, for a Bedouin tribe, well armed. Two-thirds of the Arab horse trade, besides a large traffic in sheep, camels, wool, and similar articles, are in their hands. Their principal subdivisions are the Sebaá on the north, the Walid Ali on the west, and the Ruála on the south; these are generally on bad terms with each other. If united, they could muster, it is supposed, about 30,000 lances. They claim descent from Rabi’a. Second, the Shammar Bedouins, whose pasturages lie conterminous to those of the Aneza on the east. Their numbers are about the same. Thirdly, in the northern desert, the Huwetat and Sherarat, comparatively small and savage tribes. There is also the Solibi clan, which, however, is disowned by the Arabs, and seems to be of gipsy origin. Next follow, in the western desert, the Beni-Harb, a powerful tribe, supposed to muster about 20,000 fighting men. They are often troublesome to the Meccan pilgrims. In the eastern desert are the Muter, the Beni-Khalid, and the Ajmans, all numerous clans, often at war with each other. To the south, in Nejd itself or on its frontiers, are the Hodeil, Ateba, and others. These all belong to the “Mustareb,” or northern Arabs.

The Bedouins of southern or “pure Arab” origin are comparatively few in number, and are, with few exceptions, even poorer and more savage than their northern brethren. Al-Morrah, on the confines of Oman, Al-Yam and Kahtan, near Yemen, and Beni-Yas, between Harik and the Persian Gulf, are the best known. The total number of the Bedouin or pastoral population throughout Arabia, including men, women, and children, appears not to exceed a million and a half, or about one fifth of the total population. The only tribal authority is the “elder,” or “sheik,” a title not necessarily implying advanced age, but given to any one who, on account of birth, courage, wealth, liberality or some other quality, has been chosen to the leadership. Descent has something to do with rank, but not much, as every individual of the tribe considers himself equal to the others; nor are the distinctions of relative riches and poverty greatly taken into account. To the “sheik” all disputes are referred; he is consulted, though not necessarily obeyed, on every question which regards the general affairs of the tribe, whether in peace or war; there is no other magistrate, and no law except what he and the other chief men may consider proper. But in fact, for most personal and private affairs, every man does pretty much what is right in his own eyes.

All the Bedouins, with the exception of certain tribes in Syria, are nominally Mahommedans, but most pay but slight attention to the ceremonial precepts of the Koran; the five daily prayers and the annual fast of Ramadan are not much in favour among them; and however near a tribe may be to Mecca, few of them visit it as pilgrims. The militant Wahhabi have, however, from time to time enforced some degree of Islamitic observance among the Bedouins of Nejd and the adjoining districts: elsewhere Mahommedanism is practically confined to the profession of the Divine Unity; among the remoter and wilder tribes sun-worship, tree-worship, and no worship at all, are not uncommon. Some clans even omit the rite of circumcision altogether; others,like the tribe of Hodeil, south of Mecca, perform it after a fashion peculiar to themselves.

Though polygamy is not common among Bedouins, marriages are contracted without any legal intervention or guarantee; the consent of the parties, and the oral testimony of a couple of witnesses, should such be at hand, are all that are required; and divorce is equally easy. Nor is mutual constancy much expected or observed either by men or women; and the husband is rarely strict in exacting from the wife a fidelity that he himself has no idea of observing. Jealousy may indeed occasionally bring about tragic results, but this rarely occurs except where publicity, to which the Bedouins, like all other Arabs, are very sensitive, is involved. Burckhardt writes: “The Bedouins are jealous of their women, but do not prevent them from laughing and talking with strangers. It seldom happens that a Bedouin strikes his wife; if he does so she calls loudly on herwasyor protector, who pacifies the husband and makes him listen to reason.... The wife and daughters perform all domestic business. They grind the wheat in the handmill or pound it in the mortar; they prepare the breakfast and dinner; knead and bake the bread; make butter, fetch water, work at the loom, mend the tent-covering ... while the husband or brother sits before the tent smoking his pipe.” A maiden’s honour is, on the other hand, severely guarded; and even too openly avowed a courtship, though with the most honourable intentions, is ill looked on. But marriage, if indeed so slight and temporary a connexion as it is among Bedouins deserves the name, is often merely a passport for mutual licence. In other respects Bedouin morality, like that of most half-savage races, depends on custom and public feeling rather than on any fixed code or trained conscience, and hence admits of the strangest contradictions. Not only are lying and exaggeration no reproach in ordinary discourse, but even deliberate perjury and violation of the most solemn engagements are frequent occurrences. Not less frequent, however, are instances of prolonged fidelity and observance of promise carried to the limits of romance. “The wind,” “the wood,” and “the honour of the Arabs” are the most ordinary oaths in serious matters; but even these do not give absolute security, while a simple verbal engagement will at other times prove an inviolable guarantee. Thus, too, the extreme abstemiousness of a Bedouin alternates with excessive gorgings; and, while the name and deeds of “robber” are hardly a reproach, those of “thief” are marked by abhorrence and contempt. In patience, or rather endurance, both physical and moral, few Bedouins are deficient; wariness is another quality universally developed by their mode of life. And in spite of an excessive coarseness of language, and often of action, gross vice, at least of the more debasing sorts that dishonour the East, is rare.

Most Bedouins, men and women, are rather undersized; their complexion, especially in the south, is dark; their hair coarse, thick and black; their eyes dark and oval; the nose is generally aquiline, and the features well formed; the beard and moustache are usually scanty. The men are active, but not strong; the women are generally plain. The dress of the men consists of a long cotton shirt, open at the breast, often girt with a leathern girdle; a black or striped cloak of hair is sometimes thrown over the shoulders; a handkerchief, folded once, black, or striped yellow and red, covers the head, round which it is kept in its place by a piece of twine or a twisted hairband. To this costume a pair of open sandals is sometimes added. Under the shirt, round the naked waist, a thin strip of leather plait is wound several times, not for any special object, but merely out of custom. In his hand a Bedouin almost always carries a slight crooked wand, commonly of almond-wood. Among the Bedouins of the south a light wrapper takes the place of the handkerchief on the head, and a loin-cloth that of the shirt. The women usually wear wide loose drawers, a long shirt, and over it a wide piece of dark blue cloth enveloping the whole figure and head, and trailing on the ground behind. Very rarely does a Bedouin woman wear a veil, or even cover her face with her overcloak, contenting herself with narrowing the folds of the latter over her head on the approach of a stranger. Her wrists and ankles are generally adorned with bracelets and rings of blue glass or copper or iron, very rarely of silver; her neck with glass beads; ear-rings are rare, and nose-rings rarer. Boys, till near puberty, usually go stark naked; girls also wear no clothes up to the age of six or seven.

On a journey a Bedouin invariably carries with him a light, sharp-pointed lance, the stem of which is made of Persian or African cane; the manner in which this is carried or trailed often indicates the tribe of the owner. The lance is the favourite and characteristic weapon of the Arab nomad, and the one in the use of which he shows the greatest skill. An antiquated sword, an out-of-date musket, an ornamented dagger or knife, a coat of mail, the manufacture of Yemen or Bagdad, and a helmet, a mere iron head-piece, without visor or crest, complete his military outfit.

A Bedouin’s tent consists of a few coverings of the coarsest goat-hair, dyed black, and spread over two or more small poles, in height from 8 to 9 ft., gipsy fashion. If it be the tent of a sheik, its total length may be from 30 to 40 ft.; if of an ordinary person, less than 20 ft. Sometimes a partition separates the quarters of the women and children; sometimes they are housed under a lower and narrower covering. A rough carpet or mat is spread on the ground; while camel-saddles, ropes, halters, two or three cooking pots, one or two platters, a wooden drinking bowl, the master’s arms at one side of the tent, and his spear stuck in the ground at the door, complete the list of household valuables. On striking camp all these are fastened on the backs of camels; the men mount their saddles, the women their litters; and in an hour the blackened stones that served for a cooking hearth are the only sign of the encampment. For food the Bedouin relies on his herds, but rice, vegetables, honey, locusts and even lizards are at times eaten.

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