age. Consult Barclay, ed. Jamieson, The Shyp of Folys (Edinburgh, 1874).
BARCLAY, John (1582-1621). A Scotch poet and satirist. He was born January 28, 1582, at Pont-à-Mousson, in Lorraine, where his father, William Barclay, a Scotchman, was professor of civil law. His mother was a Frenchwoman, but Barclay always considered himself a Scotchman. It has been said that he was educated by the Jesuits, who tried to induce him to enter their order. Whether this is so or not, he had great antipathy to them. On the accession of James to the English throne (1603), Barclay came to London, where he published the first part of the Satyricon, a politico-satirical romance; chiefly directed against the Jesuits and the Duke of Lorraine. In 1607 a second part appeared in Paris. This was followed by the Apologia (1611), and Icon Animorum (1614), which may be regarded as further continuations of the Satyricon. In the meantime Barclay had published a collection of graceful Latin poems bearing the title of Sylvæ (1606). In 1615 he left England and went to Rome, where he died August 15, 1621. In the same year his best-known work, the Argenis, appeared posthumously in Paris. It was written in Latin, and has been translated into several languages. There are no fewer than three translations into English; the last appeared in 1772. It is a political allegory, containing clever allusions to the state of Europe, more particularly of France, during the time of the League. Argenis was admired by Cowper and Coleridge. Consult Dukas, Etude bibliographique et littéraire sur le Satyricon (Paris, 1880).
BARCLAY, John (1758-1826). A Scottish anatomist. He prepared for the ministry, but became interested in natural science, and devoted his life to the study of anatomy. He published,in 1803, A New Anatomical Nomenclature, and in 1808 a treatise on the muscular motions of the human body. In 1812 appeared his Description of the Arteries of the Human Body, a work of vast labor and accurate observation. In 1825, not long before his death, he published An Inquiry Into the Opinions, Ancient and Modern, Concerning Life and Organization. He died at Edinburgh, leaving to the Royal College of Surgeons in Edinburgh his admirable anatomical collection, for the reception of which a suitable hall was erected and named the "Barclayan Museum."
BARCLAY, John (1734-98). A Scottish divine — the founder of a sect in the Scottish Church called Barclayites, or Bereans — a name derived from the Acts of the Apostles, xvii. 2. He was assistant minister at Fettercairn, where he attracted crowds by his novel doctrines, but the Presbytery dismissed him from his position. The General Assembly sustained the Presbytery, whereupon Barclay left the Church, but continued to preach in Edinburgh, London, and other cities. (See Bereans.) Barclay's Works were published with a memoir (1852).
BARCLAY, Robert (1648-90). A Scottish divine; the celebrated apologist of the Quakers. He was born on December 23, 1648, at Gordonstown, in Morayshire, Scotland. His father was the son of David Barclay, of Mathers, the representative of an old Scoto-Norman family, which traced itself through fifteen intervening generations to Walter de Berkeley, who acquired a settlement in Scotland about the middle of the Twelfth Century; his mother was the daughter of Sir Robert Gordon, the premier baronet of Nova Scotia, and historian of the house of Sutherland. Young Barclay received the rudiments of learning in his native country, and was afterwards sent to the Scotch College at Paris, of which his uncle was rector. Here he made rapid progress in his studies, and excited the admiration of his preceptors, as well as of his relative, who offered to make him his heir if he would remain in France, and formally adopt the Roman Catholic religion, to the ceremonies of which he had been habituated during his residence there. This, however, Barclay refused to do; and in compliance with the wish which his mother had expressed on her death-bed, he returned home in 1664. Though only 16, Barclay was an excellent scholar, and could speak Latin with wonderful fluency and correctness. In 1666 his father became a Friend, and the next year Barclay followed him. He states in his Treatise on Universal Love, that his 'first education fell among the strictest sort of Calvinists,' those of his country 'surpassing in the heat of zeal not only Geneva, from whence they derive their pedigree, but all the other so-called Reformed Churches;' that shortly afterwards, his transition to France had thrown him among the opposite 'sect of Papists,' whom, after a time, he found to he no less deficient in charity than the other: and that, consequently, he had refrained from joining any, though he had listened to several. The ultimate effect of this was to liberalize his mind, by convincing him of the folly and wickedness of religious strife. In both Calvinists and Catholics, he found an absence of 'the principles of love,' 'a straitness of doctrine,' and a 'practice of persecution,' which offended his idea of Christianity, as well as his gentle and generous nature. He therefore allied himself gladly to the Friends, whose distinguishing feature was their charity and pure simplicity of Christian life, and soon became one of their most devoted adherents and their ablest advocate. In the course of his life he made several excursions into England, Holland, and Germany, earnestly propagating his peaceful views wherever he went, and occasionally enjoying the companionship of William Penn.
His first publication was Truth Cleared of Calumnies. It appeared in 1670, and was intended as a refutation of the charges — many of them notoriously false — made against the new sect. In 1673 appeared A Catechism and Confession of Faith, the answers to the questions being — to avoid theological dogmatism — in the words of Scripture. This was followed by The Anarchy of the Ranters, in 1676, and the same year he published his magnum opus, elaborately entitled An Apology for the True Christian Divinity, as the same is Held forth and Preached by the People called in Scorn Quakers, which he had previously sent forth, and upon which he held a public disputation at Aberdeen with some divinity students (March 14, 1675). It contains a statement and defense of 15 religious propositions peculiar to the Friends. The leading doctrine which runs through the whole book is, that divine truth is made known to us not by logical investigation, but by intuition or immediate revelation; and that the faculty, if it can be technically defined, by which such intuition is rendered possible, is the 'internal light,' the
