THE NEW SCHAFF-HERZOG
shown by the fact that the name " Beghard " continued through the hlteenth century to be applied to the most various heretics, until it adhered permanently to the Bohemian Brethren or Picards.
In what is now Belgium and Holland, the example of Lambert's first followers was widely followed, as has been seen; here the Beguines flourished most, and here they have maintained their existence to the present day. A long series of accounts of mystical visions, hysterico- 7. Surviving ecstatic phenomena, and extreme Beguinages austerities shows that the strong in the religious impulse of the beginning Netherlands, remained operative until after the Reformation. Heretical mysticism was not without its adherents: in 1310 Margareta Porete, a Beguine of Hainault and the author of a book of apparently pantheistic libertinism, was executed in Paris, and the mystic Hadewich Blommaerdine (q.v.) of Brussels (d. 1336) found adherents among the Beguines of Brabant and Zeeland. The bishops and princes, however, protected the communities in times of persecution. In the fourteenth century the contemplative life was largely given up in favor of diligent work for the sick and poor, and later for the education of girls. The French Revolution deprived these institutions of their religious character, which they regained in 1814. At present there are fifteen Beguinages in Belgium, only two of which are of any size, both at Ghent, numbering 869 inmates in 1896. The larger one, transferred in 1874 to St. Amandsberg just outside the city, is a complete model of a small town, with walls, gates, streets, and gardens. The total number of Beguines in Belgium was 1,790 in 1825, 1,480 in 1866, and about 1,230 in 1896. In Holland two houses have survived, one at Amsterdam with thirteen inmates and one at Breda with forty-six. (Herman Haupt.)
Bibliography: E. Hallmann, Die Geschichte des Ursprungs der belgischen Beghinen, Berlin, 1S43 (perhaps the best book on the subject); J. L. von Mosheim, De Beqhardis et Beguinabus, Leipsic, 1790; F. von Biedenfeld, XJreprung . aamtlicher Monchs- und Klosterfrauen-Orden, Weimar, 1837; G. Uhlhorn, Die christliche Liebesthaligkeitim Mittelalter, Stuttgart, 1884; H. Haupt, Beitrage zur Geschichte der Sekte von freiem Geiste und des Beghardentums, in Zeitschrift fur Kirchengeschichte, vii (1884), 503 sqq.; H. C. Lea, History of the Inquisition, ii, 350-517, Philadelphia, 1888; P. Frdd^ricq, Les Documents de Glasgow ccncernant Lambert de Bcgue, in Bulletins de Vacadimie de Belgique, third series, xxix (1895), 148-165, 990-1006 Heimbucher, Orden und K ongregationen, i, 501, ii, 422-425 A. Neander, Christian Church, iv, passim, v, passim W. Moeller, Christian Church, ii, 475-478.
BEGIN, be"gah', LOUIS NAZAIRE: Roman Catholic archbishop of Quebec; b. at Levis, Quebec, Jan. 10, 1840. He was educated at the Seminary Df Quebec (1857-62) and Laval University (B.A., 1863). He then began the study of theology at the Grand Seminary of Quebec, but was chosen to fill a chair in the newly established faculty of theology in the University of Laval, and was sent to Rome to study. He was ordained to the priesthood in 1865, and returned to Quebec in 1868, where he taught dogmatic theology and ecclesiastical history at Laval University until 1884, in addition to being prefect of the Little
Seminary and having charge of the pupils of the University during the last few years of this period. In 1884 he accompanied the archbishop of Quebec to Rome to defend the rights of Laval University, and on his return was appointed principal of the Normal School, remaining there until 1888. In the latter year he was consecrated bishop of Chicoutimi, and three years later was appointed coadjutor, with the title of archbishop of Cyrene, to Cardinal Taschereau. On the death of the Cardinal in 1898, he became archbishop of Quebec. He has written La Primaute et I'infaillibilite des souverains pontifes (Quebec, 1873); La Samte Ecriture et la regie de la foi (1874; English translation by G. M. Ward, London, 1875); Le Quite catholique (1875); Aide-memoire, on chronologie de Vhistoire du Canada (1886); and Catechisms de controverse (1902).
BEHAISM: A development of Babism (q.v.). The Bab had taught that the greatest and last of all manifestations of divinity was to appear and, through his teachings, wipe out all distinctions of sects. In 1862, twelve years after the Bab's execution, Beha Ullah, a high-born Persian and Babite leader, claimed to be the fulfilment of this teaching. He was imprisoned and exiled and died in Acre, Syria, in 1892. His son, Abdul Beha Abbas, then became the leader and " Center of the Covenant." From his residence in Acre, where he lives under government surveillance, a far-reaching propaganda has gone forth and pilgrims find their way thither even from distant America.
Behaist missionaries are not allowed to accept money, though they may be entertained by converts or others interested. Their message consists in a recital of the history of their religion and the lives of the Bab and Beha Ullah. The Old and New Testament prophecies and the sacred books of ethnic religions are studied in the belief that they establish the Behaist doctrines. Their sacred writings are the works of Beha Ullah, of which the most remarkable is the Book of Ighan. They are mostly short sentences called " communes," consisting of prayers or truths for the guidance of life. The explanation of the Book of Ighan and the " Hidden Words " in Arabic and Persian is a part of the regular preaching. The beauty of service to the poor and suffering is a cardinal precept. Simplicity in food and dress is another, and herein Abdul Beha is an example to his followers. Polygamy is not allowed and all goods are held in common. It is believed that God has manifested himself at different times according to the needs of the race, the chief manifestations having been three in number; viz., Jesus— whose life and teachings are commended,— the Bab, and Beha Ullah, who is the greatest and last; after him there will be no other manifestation, and whosoever does not believe on him after having heard his words will not have another chance to enter the kingdom. Certain feasts are observed commemorating events in the life of Beha Ullah, and one which "was instituted by the Bab consists in a simple repast such as fruits, nuts, and cool water, held at the home of a believer every nineteen days; a vacant