Bristol Cathedral.
The annexed plan of the Abbey of St Augustine's at Bristol, now the cathedral church of that city, shows the arrangement of the buildings, which departs very little from the ordinary Benedictine type. The Austin canons' house at Thornton, in Lincolnshire, is remarkable for the size and magnificence of its gate-house, the upper floors of which formed the guest-house of the establishment, and for possessing an octagonal chapter-house of Decorated date.
Premonstratensians.
The Premonstratensian regular canons, or White canons, had as many as 35 houses in England, of which the most perfect remaining are those of Easby. Yorkshire, and Bayham, Kent. The head house of the order in England was Welbeck. This order was a reformed branch of the Austin canons, founded, A.D. 1119, by Norbert (born at Xanten, on the Lower Rhine, c. 1080) at Premontre, a secluded marshy valley in the forest of Coucy in the diocese of Laon. The order spread widely. Even in the founder's lifetime it possessed houses in Syria and Palestine. It long maintained its rigid austerity, till in the course of years wealth impaired its discipline, and its members sank into indolence and luxury. The Premonstratensians were brought to England shortly after A.D. 1140, and were first settled at Newhouse, in Lincolnshire, near the Humber. The ground-plan of Easby Abbey, owing to its situation on the edge of the steeply sloping banks of a river, is singularly irregular. The cloister is duly placed on the south side of the church, and the chief buildings occupy their usual positions round it. But the cloister garth, as at Chichester, is not rectangular, and all the surrounding buildings are thus made to sprawl in a very awkward fashion. The church follows the plan adopted by the Austin canons in their northern abbeys, and has only one aisle to the nave—that to the north; while the choir is long, narrow and aisleless. Each transept has an aisle to the east, forming three chapels.
The church at Bayham was destitute of aisles either to nave or choir. The latter terminated in a three-sided apse. This church is remarkable for its exceeding narrowness in proportion to its length. Extending in longitudinal dimensions 257 ft., it is
FIG. 11.—St Augustine's Abbey, Bristol (Bristol
A. Church. H. Kitchen. S. Friars' lodging.B. Great cloister. I. Kitchen court. T. King's hall.C. Little cloister. K. Cellars. V. Guest-house.D. Chapter-house. L. Abbot's hall. W. Abbey gateway.E. Calefactory. P. Abbot's gateway. X. Barns, stables, &cF. Refectory. R. Infirmary. Y. Lavatory.G. Parlour.
not more than 25 ft. broad. Stern Premonstratensian canons wanted no congregations, and cared for no possessions; therefore they built their church like a long room.
Carthusians.
The Carthusian order, on its establishment by St Bruno, about A.D. 1084, developed a greatly modified form and arrangement of a monastic institution. The principle of this order, which combined the coenobitic with the solitary life, demanded the erection of buildings on a novel plan. This plan, which was first adopted by St Bruno and his twelve companions at the original institution at Chartreux, near Grenoble, was maintained in all the Carthusian establishments throughout Europe, even after the ascetic severity of the order had been to some extent relaxed, and the primitive simplicity of their buildings had been exchanged for the magnificence of decoration which characterizes such foundations as the Certosas of Pavia and Florence. According to the rule of St Bruno, all the members of a Carthusian brotherhood lived in the most absolute solitude and silence. Each occupied a small detached cottage, standing by itself in a small garden surrounded by high walls and connected by a common corridor or cloister. In these cottages or cells a Carthusian monk passed his time in the strictest asceticism, only leaving his solitary dwelling to attend the services of the Church, except on certain days when the brotherhood assembled in the refectory. The peculiarity of the arrangements of a Carthusian monastery, or charter-house, as it was called in England, from a corruption of the French chartreux, is exhibited in the plan of that of Clermont, from Viollet-le-Duc.
Clermont.
The whole establishment is surrounded hy a wall, furnished at intervals with watch towers (R) . The enclosure is divided into two courts, of which the eastern court, surrounded by a cloister, from from which the cottages of the monks (I) open, is musch the larger. The two courts are divided by the main buildings of the monastery, including the church, the sanctuary (A), divided from B, the monks' choir, by a screen with two altars, the smaller cloister to the south (S) surrounded by the chapter-house (E), the refectory (X)—-these buildings occupying their normal position—and the chapel of Pontgibaud (K). The kitchen with its offices (V) lies behind the relectory, accessible ftom the outer court without entering the cloister. To the north of the church, beyond the sacristy (L), and the side chapels (M), we find the cell of the sub-prior (a), with its garden. The lodgings of the prior (G) occupy the centre of the outer court, immediately in front of the west door of the church, and face the gateway of the convent (O). A small raised court with a fountain (C) is before it. This outer court also contains the guest-chambers (P), the stables and lodgings of the lay brothers (N), the barns and granaries (Q), the dovecot (H) and the bakehouse (T). At Z is the prison. In this outer court, in all the earlier foundations, as at Witham, there was a smaller church in addition to the larger church of the monks.) The outer and inner courts are connected by a long passage (F), wide enough to admit a cart laden with wood to supply the cells of the brethren with fuel. The number of cells surrounding the great
A. Church.B. Monks' choir.C. Prior's garden.D. Great cloister.E. Chapter-house.F. Passage.G. Prior's lodgings.H. Dovecot.I. Cells.K. Chapel of Pontgibaud.L. Sacristy.M. Chapel.N. Stables.O. Gateway.P. Guest-chambers.Q. Barns and granaries.R. Watch-tower.S. Little cloister.T. Bakehouse.V. Kitchen.X. Refectory.Y. Cemetery.Z. Prison.a. Cell of subpriorb. Garden of do.FIG. 12.—Carthusian monastery of Clermont.
cloister is 18. They are all arranged on a uniform plan. Each little dwelling contains three rooms: a sitting-room (C), warmed by a stove in winter; a sleeping-room (D), furnished with a bed, a table, a bench, and a bookcase; and a closet (E). Between the cell and the cloister gallery (A) is a passage or corridor (B), cutting off the inmate of the cell from all sound or movement which might interrupt his meditations. The superior had free access to this corridor, and through open niches was able to inspect the garden without being seen. At I is the hatch or turn-table, in which the daily allowance of food was deposited by a brother appointed for that purpose, affording no view either inwards or outwards. H is the garden, cultivated by the occupant of the cell. At K is the wood-house. F is a covered walk, with the necessary at the end.
The above arrangements are found with scarcely any variation in all the charter-houses of western Europe. The Yorkshire Charter-house of Mount Grace, founded by Thomas Holland, the young duke of Surrey, nephew of Richard II. and marshal of England, during the revival of the popularity of the order, about A.D. 1397, is the most perfect and best preserved English example. It is characterized by all the simplicity of the order. The church is a modest building, long, narrow and aisleless. Within the wall of enclosure are two courts. The smaller of the two, the south, presents the usual arrangement of church, refectory, &c., opening out of a cloister. The buildings are plain and solid. The northern court contains the cells, 14 in number. It is surrotmded by a double stone wall, the two walls being about 30 ft. or 40 ft. apart. Between these, each in its own garden, stand the cells; low-built two-storied cottages, of two or three rooms on the ground-floor, lighted by a larger and a smaller window to the side, and provided with a doorway to the court, and one at the back, opposite to one in the outer wall, through which the monk may have conveyed the sweepings of his cell and the refuse of his garden to the ``eremus'' beyond. By the side of the door to the court is a little hatch through which the daily pittance of food was supplied, so contrived by turning at an angle in the wall that no one could either look in or look out. A very perfect example of this hatch—-an arrangement belonging to all Carthusian houses—exists at Miraflores, near Burgos, which remains nearly as it was completed in 1480.
A. Cloister gallery.B. Corridor.C. Living-room.D. Sleeping-room.E. Closets.F. Covered walk.G. Necessary.H. Garden.I. Hatch.K. Wood-house.FIG. 13—Carthusian cell, Clermont.
There were only nine Carthusian houses in England. The earliest was that at Witham in Somersetshire, founded by Henry II., by whom the order was first brought into England. The wealthiest and most magnificent was that of Sheen or Richmond in Surrey, founded by Henry V. about A.D. 1414. The, dimensions of the buildings at Sheen are stated to have been remarkably large. The great court measured 300 ft. by 250 ft.; the cloisters were a square of 500 ft.; the hall was 110 ft. in length by 60 ft. in breadth. The most celebrated historically is the Charter house of London, founded by Sir Walter Manny A.D. 1371, the name of which is preserved by the famous public school established on the site by Thomas Sutton A.D. 1611, now removed to Godalming.
Mendicant Friars.
An article on monastic arrangements would be incomplete without some account of the convents of the Mendicant or Preaching Friars, including the Black Friars or Dominicans, the Grey or Franciscans, the White or Carmelites, the Eremite or Austin, Friars. These orders arose at the beginning of the 13th century, when the Benedictines, together with their various reformed branches, had terminated their active mission, and Christian Europe was ready for a new religious revival. Planting themselves, as a rule, in large towns, and by preference in the poorest and most densely populated districts, the Preaching Friars were obliged to adapt their buildings to the requirements of the site. Regularity of arrangement, therefore, was not possible, even if they had studied it. Their churches, built for the reception of large congregations of hearers rather than worshippers, form a class by themselves, totally unlike those of the elder orders in ground-plan and character. They were usually long parallelograms unbroken by transepts. The nave very usually consisted of two equal bodies, one containing the stalls of the brotherhood, the other left entirely free for the congregation. The constructional choir is often wanting, the whole church forming one uninterrupted structure, with a continuous range of windows. The east end was usually square, but the Friars Church at Winchelsea had a polygonal apse. We not unfrequently find a single transept, sometimes of great size, rivalling or exceeding the nave. This arrangement is frequent in Ireland, where the numerous small friaries afford admirable exemplifications of these peculiarities of ground-plan. The friars' churches were at first destitute of towers; but in the 14th and 15th centuries, tall, slender towers were commonly inserted between the nave and the choir. The Grey Friars at Lynn, where the tower is hexagonal, is a good example. The arrangement of the monastic buildings is equally peculiar and characteristic. We miss entirely the regularity of the buildings of the earlier orders. At the Jacobins at Paris, a cloister lay to the north of the long narrow church of two parallel aisles, while the refectory—a room of immense length, quite detached from the cloister—stretched across the area before the west front of the church. At Toulouse the nave also has two parallel aisles, but the choir is apsidal, with radiating chapel. The refectory stretches northwards at right angles to the cloister, which lies to the north of the church, having the chapter-house and sacristy on the east.
Norwich. Gloucester.
As examples of English friaries, the Dominican house at Norwich, and those of the Dominicans and Franciscans at Gloucester, may be mentioned. The church of the Black Friars of Norwich departs from the original type in the nave (now St Andrew's Hall), in having regular aisles. In this it resembles the earlier examples of the Grey Friars at Reading. The choir is long and aisleless; an hexagonal tower between the two, like that existing at Lynn, has perished. Thc cloister and monastic buildings remain tolerably perfect to the north. The Dominican convent at Gloucester still exhibits the cloister-court, on the north side of which is the desecrated church. The refectory is on the west side and on the south the dormitory of the 13th century. This is a remarkably good example. There were 18 cells or cubicles on each side, divided by partitions, the bases of which remain. On the east side was the prior's house, a building of later date. At the Grey or Franciscan Friars, the church followed the ordinary type in having two equal bodies, each gabled, with a continuous range of windows. There was a slender tower between the nave and the choir.
Hulne.
Of the convents of the Carmelite or White Friars we have a good example in the Abbey of Hulne, near Alnwick, the first of the order in England, founded A.D. 1240. The church is a narrow oblong, destitute of aisles, 123 ft. long by only 26 ft. wide. The cloisters are to the south, with the chapter-house, &c., to the east, with the dormitory over. The prior's lodge is placed to the west of the cloister. The guest-houses adjoin the entrance gateway, to which a chapel was annexed on the south side of the conventual area. The nave of the church of the Austin Friars or Eremites in London is still standing. It is of Decorated date, and has wide centre and side aisles, divided by a very light and graceful arcade. Some fragments of the south walk of the cloister of the Grey Friars remained among the buildings of Christ's Hospital (the Blue-Coat School), while they were still standing. Of the Black Friars all has perished but the name. Taken as a whole, the remains of the establishments of the friars afford little warrant for the bitter invective of the Benedictine of St Alban's, Matthew Paris:—-``The friars who have been founded hardly 40 years have built residences as the palaces of kings. These are they who, enlarging day by day their sumptuous edifices, encircling them with lofty walls, lay up in them their incalculable treasures, imprudently transgressing the bounds of poverty and violating the very fundamental rules of their profession.'' Allowance must here be made for jealousy of a rival order just rising in popularity.
Cells.
Every large monastery had depending upon it one or more smaller establishments known as cells. These cells were monastic colonies, sent forth by the parent house, and planted on some outlying estate. As an example, we may refer to the small religious house of St Mary Magdalene's, a cell of the great Benedictine house of St Mary's, York, in the valley of the Witham, to the south-east of the city of Lincoln. This consists of one long narrow range of building, of which the eastern part formed the chapel and the western contained the apartments of the handful of monks of which it was the home. To the east may be traced the site of the abbey mill, with its dam and mill-lead. These cells, when belonging to a Cluniac house, were called Obedientiae. The plan given by Viollet-le-Duc of the Priory of St Jean des Bons Hommes, a Cluniac cell, situated between the town of Avallon and the village of Savigny, shows that these diminutive establishments comprised every essential feature of a monastery,—-chapel, cloister, chapter-room, refectory, dormitory, all grouped according to the recognized arrangement. These Cluniac obedientiae differed from the ordinary Benedictine cells in being also places of punishment, to which monks who had been guilty of any grave infringement of the rules were relegated as to a kind of penitentiary. Here they were placed under the authority of a prior, and were condemned to severe manual labour, fulfilling the duties usually executed by the lay brothers, who acted as farmservants. The outlying farming establishments belonging to the monastic foundations were known as villae or granges. They gave employment to a body of conversi and labourers under the management of a monk, who bore the title of Brother Hospitaller —-the granges, like their parent institutions, affording shelter and hospitality to belated travellers.
AUTHORITIES.—Dugdale, Monasticon; Lenoir,Architecture monastique (1852—1856); Veollet-le-Duc,Dictionnaire raisonnee de l'architecture francaise;Springer, Klosterleben und Klosterkunst (1886); Kraus,Geschichte der christlichen Kunst (1896). (E. V.)
ABBON OF FLEURY, or ABBO FLORIACENSIS (c. 945-1004), a learned Frenchman, born near Orleans about 945. He distinguished himself in the schools of Paris and Reims, and was especially proficient in science as known in his time. He spent two years in England, assisting Archbishop Oswald of York in restoring the monastic system, and was abbot of Romsey. After his return to France he was made abbot of Fleury on the Loire (988). He was twice sent to Rome by King Robert the Pious (986, 996), and on each occasion succeeded in warding off a threatened papal interdict. He was killed at La Reole in 1004, in endeavouring to quell a monkish revolt. He wrote an Epitomie de vitis Romanorum pontificum, besides controversial treatises, letters, &c. (see Migne, Patrologia Latina, vol. 139). His life, written by his disciple Aimoin of Fleury, in which much of Abbon's correspondence was reproduced, is of great importance as a source for the reign of Robert II., especially with reference to the papacy (cf. Migne, op. cit. vol. 139).
See Ch. Pfister, Etudes sur le regne de Robert le Pieux (1885);Cuissard-Gaucheron, ``L'Ecole de Fleury-sur-Loire a la fin du 10siecle,'' in Memoires de la societe de l'Orleanais, xiv.(Orleans, 1875); A. Molinier, Sources de l'histoire de France.
ABBOT, EZRA (1819—1884), American biblical scholar, was born at Jackson, Waldo county, Maine, on the 28th of April 1819. He graduated at Bowdoin College in 1840; and in 1847, at the request of Prof. Andrews Norton, went to Cambridge, where he was principal of a public school until 1856. He was assistant librarian of Harvard University from 1856 to 1872, and planned and perfected an alphabetical card catalogue, combining many of the advantages of the ordinary dictionary catalogues with the grouping of the minor topics under more general heads, which is characteristic of a systematic catalogue. From 1872 until his death he was Bussey Professor of New Testament Criticism and Interpretation in the Harvard Divinity School. His studies were chiefly in Oriental languages and the textual criticism of the New Testament, thoygh his work as a bibliographer showed such results as the exhaustive list of writings (5300 in all) on the doctrine of the future life, appended to W. R. Alger's History of the Doctrine of a Future Life, as it has prevailed in all Nations and Ages (1862), and published separately in 1864. His publications, though always of the most thorough and scholarly character, were to a large extent dispersed in the pages of reviews, dictionaries, concordances, texts edited by others, Unitarian controversial treatises, &c.; but he took a more conspicuous and more personal part in the preparation (with the Baptist scholar, Horatio B. Hackett) of the enlarged American edition of Dr (afterwards Sir) William Smith's Dictionary of the Bible (1867-1870), to which he contributed more than 400 articles besides greatly improving the bibliographical completeness of the work; was an efficient member of the American revision committee employed in connexion with the Revised Version (1881-1885) of the King James Bible; and aided in the preparation of Caspar Rene Gregory's Prolegomena to the revised Greek New Testament of Tischendorf. His principal single production, representing his scholarly method and conservative conclusions, was The Authorship af the Fourth Gospel: External Evidences (1880; second edition, by J. H. Thayer, with other essays, 1889), originally a lecture, and in spite of the compression due to its form, up to that time probably the ablest defence, based on external evidence, of the Johannine authorship, and certainly the completest treatment of the relation of Justin Martyr to this gospel. Abbot, though a layman, received the degree of S. T. D. from Harvard in 1872, and that of D.D. from Edinburgh in 1884. . He died in Cambridge, Massachusetts, on the 21st of March 1884.
See S. J. Barrows, Ezra Abbot (Cambridge, Mass., 1884).
ABBOT, GEORGE (1562-1633), English divine, archbishop of Canterbury, was born on the 19th of October 1562, at Guildford in Surrey, where his father was a cloth-worker. He studied, and then taught, at Balliol College, Oxford, was chosen master of University College in 1597, and appointed dean of Winchester in 1600. He was three times vice-chancellor of the university, and took a leading part in preparing the authorized version of the New Testament. In 1608 he went to Scotland with the earl of Dunbar to arrange for a union between the churches of England and Scotland. He so pleased the king (James I.) in this affair that he was made bishop of Lichfield and Coventry in 1609, was translated to the see of London a month afterwards, and in less than a year was raised to that of Canterbury. His puritan instincts frequently led him not only into harsh treatment of Roman Catholics, but also into courageous resistance to the royal will, e.g. when he opposed the scandalous divorce suit of the Lady Frances Howard against the earl of Essex, and again in 1618 when, at Croydon, he forbade the reading of the declaration permitting Sunday sports. He was naturally, therefore, a promoter of the match between the elector palatine and the Princess Elizabeth, and a firm opponent of the projected marriage of the prince of Wales with the infanta of Spain. This policy brought upon him the hatred of Laud (with whom he had previously come into collision at Oxford) and the court, though the king himself never forsook him. In 1622, while hunting in Lord Zouch's park at Bramshill, Hampshire, a bolt from his cross-bow aimed at a deer happened to strike one of the keepers, who died within an hour, and Abbot was so greatly distressed by the event that he fell into a state of settled melancholy. His enemies maintained that the fatal issue of this accident disqualified him for his office, and argued that, though the homicide was involuntary, the sport of hunting which had led to it was one in which no clerical person could lawfully indulge. The king had to refer the matter to a commission of ten, though he said that ``an angel might have miscarried after this sort.'' The commission was equally divided, and the king gave a casting vote in the archbishop's favour, though signing also a formal pardon or dispensation. After this the archbishop seldom appeared at the council, chiefly on account of his infirmities. He attended the king constantly, however, in his last illness, and performed the ceremony of the coronation of Charles I. His refusal to license the assize sermon preached by Dr Robert Sibthorp at Northampton on the 22nd of February 1626-1627, in which cheerful obedience was urged to the king's demand for a general loan, and the duty proclaimed of absolute non-resistance even to the most arbitrary royal commands, led Charles to deprive him of his functions as primate, putting them in commission. The need of summoning parliament, however, soon brought about a nominal restoration of the archbishop's powers. His presence being unwelcome at court, he lived from that time in retirement, leaving Laud and his party in undisputed ascendancy. He died at Croydon on the 5th of August 1633, and was buried at Guildford, his native place, where he had endowed a hospital with lands to the value of L. 300 a year. Abbot was a conscientious prelate, though narrow in view and often harsh towards both separatists and Romanists. He wrote a large number of works, the most interesting being his discursive Exposition on the Prophet Jonah (1600), which was reprinted in 1845. His Geography, or a Brief Description of the Whole World (1599), passed through numerous editions.
The best account of him is in S. R. Gardiner's History of England.
ABBOT, GEORGE (1603-1648), English writer, known as ``The Puritan,'' has been oddly and persistently mistaken for others. He has been described as a clergyman, which he never was, and as son of Sir Morris (or Maurice) Abbot, and his writings accordingly entered in the bibliographical authorities as by the nephew of the archbishop of Canterbury. One of the sons of Sir Morris Abbot was, indeed, named George, and he was a man of mark, but the more famous George Abbot was of a different family altogether. He was son or grandson (it is not clear which) of Sir Thomas Abbot, knight of Easington, East Yorkshire, having been born there in 1603—1604, his mother (or grandmother) being of the ancient house of Pickering. Of his early life and training nothing is known. He married a daughter of Colonel Purefoy of Caldecote, Warwickshire, and as his monument, which may still be seen in the church there, tells, he bravely held the manor house against Princes Rupert and Maurice during the civil war. As a layman, and nevertheless a theologian and scholar of rare ripeness and critical ability, he holds an almost unique place in the literature of the period. The terseness of his Whole Booke of Job Paraphrased, or made easy for any to understand (1640, 4to), contrasts favourably with the usual prolixity of the Puritan expositors and commentators. His Vindiciae Sabbathi (1641, 8vo) had a profound and lasting influence in the long Sabbatarian controversy. His Brief Notes upon the Whole Book of Psalms (1651, 4to), as its date shows, was posthumous. He died on the 2nd of February 1648.
AUTHORITIES—MS.collections at Abbeyville for history of allof the name of Abbot, by J. T. Abbot, Esq., F.S.A., Darlington;Dugdale's Antiquities of Warwickshire, 1730 p. 1099; Wood'sAthenae (Bliss), ii.141, 594; Cox's Literature of the Sabbath.
ABBOT, ROBERT (1588?-1662?), English Puritan divine. Noted as this worthy was in his own time, and representative in various ways, he has often since been confounded with others, e.g. Robert Abbot, bishop of Salisbury. He is also wrongly described as a relative of Archbishop Abbot, from whom he acknowledges very gratefully, in the first of his epistles dedicatory of A Hand of Fellowship to Helpe Keepe out Sinne and Antichrist (1623, 4to), that he had ``received all'' his ``worldly maintenance,'' as well as ``best earthly countenance', and ``fatherly incouragements.', The worldly maintenance was the presentation in 1616 to the vicarage of Cranbrook in Kent. He had received his education at Cambridge, where he proceeded M.A., and was afterwards incorporated at Oxford. In 1639, in the epistle to the reader of his most noticeable book historically, his Triall of our Church-Forsakers, he tells us, ``I have lived now, by God's gratious dispensation, above fifty years, and in the place of my allotment two and twenty full.'' The former date carries us back to 1588-1589, or perhaps 1587-1588 —-the ``Armada'' year—-as his birth-time; the latter to 1616-1617 (ut supra). In his Bee Thankfull London and her Sisters (1626), he describes himself as formerly ``assistant to a reverend divine . . . now with God,'' and the name on the margin is ``Master Haiward of Wool Church (Dorset).'' This was doubtless previous to his going to Cranbrook. Very remarkable and effective was Abbot's ministry at Cranbrook, where his parishioners were as his own ``sons and daughters'' to him. Yet, Puritan though he was, he was extremely and often unfairly antagonistic to Nonconformists. He remained at Cranbrook until 1643, when, Parliament deciding against pluralities of ecclesiastical offices, he chose the very inferior living of Southwick, Hants, as between the one and the other. He afterwards succeeded the ``extruded'' Udall of St Austin's, London, where according to the Warning-piece he was still pastor in 1657. He disappears silently between 1657-1658 and 1662. Robert Abbot's books are conspicuous amongst the productions of his time by their terseness and variety. In addition to those mentioned above he wrote Milk for Babes, or a Mother's Catechism for her Children (1646), and A Christian Family builded by God, or Directions for Governors of Families (1653).
AUTHORITIES.—.Brook's Puritans, iii. 182, 3; Walker'sSufferings, ii. 183; Wood's Athenae (Bliss), i. 323;Palmer's Nonconf. Mem. ii. 218, which confuses him mostoddly of all with one of the ejected ministers of 1662.
ABBOT, WILLIAM (1798—1843), English actor, was born in Chelsea, and made his first appearance on the stage at Bath in 1806, and his first London appearance in 1808. At Covent Garden in 1813, in light comedy and melodrama, he made his first decided success. He Was Pylades to Macready's Orestes in Ambrose Philips's Distressed Mother when Macready made his first appearance at that theatre (1816). He created the parts of Appius Claudius in Sheridan Knowles's Virginius (1820) and of Modus in his Hunchback (1832). In 1827 he organized the company, including Macready and Miss Smithson, which acted Shakespeare in Paris. On his return to London he played Romeo to Fanny Kemble's Juliet (1830). Two of Abbot's melodramas, The Youthful Days of Frederick the Great (1817) and Swedish Patriotism (1819), were produced at Covent Garden. He died in poverty at Baltimore, Maryland.
ABBOT (from the Hebrew ab, a father, through the Syriac abba, Lat. abbas, gen. abbatis, O.E. abbad, fr. late Lat. form abbad-em changed in 13th century under influence of the Lat. form to abbat, used abternatively till the end of the 17th century; Ger. Abt; Fr. abbe), the head and chief governor of a community of monks, called also in the East hegumenos or archimandrite. The title had its origin in the monasteries of Syria, whence it spread through the East, and soon became accepted generally in all languages as the designation of the head of a monastery. At first it was employed as a respectful title for any monk, as we learn from St Jerome, who denounced the custom on the ground that Christ had said, ``Call no man father on earth'' (in Epist. ad Gal. iv. 6, in Matt. xxiii. 9), but it was soon restricted to the superior. The name ``abbot,'' though general in the West, was never universal. Among the Dominicans, Carmelites, Augustinians, &c., the superior was called Praepositus, ``provost,'' and Prior; among the Franciscans, Custos, ``guardian''; and by the monks of Camaldoi, Major.
In Egypt, the first home of monasticism, the jurisdiction of the abbot, or archimandrite, was but loosely defined. Sometimes he ruled over only one community, sometimes over several, each of which had its own abbot as well. Cassian speaks of an abbot of the Thebaid who had 500 monks under him, a number exceeded in other cases. By the rule of St Benedict, which, until the reform of Cluny, was the norm in the West, the abbot has jurisdiction over only one community. The rule, as was inevitable, was subject to frequent violations; but it was not until the foundation of the Cluniac Order that the idea of a supreme abbot, exercising jurisdiction over all the houses of an order, was definitely recognized. New styles were devised to express this new relation; thus the abbot of Monte Cassino was called abbas abbatum, while the chiefs of other orders had the tities abbas generails, or magister or minister generalis.
Monks, as a rule, were laymen, nor at the outset was the abbot any exception. All orders of clergy, therefore, even the ``doorkeeper,', took precedence of him. For the reception of the sacraments, and for other religious offices, the abbot and his monks were commanded to attend the nearest church (Nocellae, 133, c. ii.). This rule naturally proved inconvenient when a monastery was situated in a desert or at a distance from a city, and necessity compelled the ordination of abbots. This innovation was not introduced without a struggle, ecclesiastical dignity being regarded as inconsistent with the higher spiritual life, but, before the close of the 5th century, at least in the East, abbots seem almost universally to have become deacons, if not presbyters. The change spread more slowly in the West, where the office of abbot was commonly filled by laymen till the end of the 7th century, and partially so up to the 11th. Ecclesiastical councils were, however, attended by abbots. Thus at that held at Constantinople, A.D. 448, for the condemnation of Eutyches, 23 archimandrites or abbots sign, with 30 bishops, and, c A.D. 690, Archbishop Theodore promulgated a canon, inhibiting bishops from compelling abbots to attend councils. Examples are not uncommon in Spain and in England in Saxon times. Abbots were permitted by the second council of Nicaea, A.D. 787, to ordain their monks to the inferior orders. This rule was adopted in the West, and the strong prejudice against clerical monks having gradually broken down, eventually monks, almost without exception, took holy orders.
Abbots were originally subject to episcopal jurisdiction, and continued generally so, in fact, in the West till the 11th century. The Code of Justinian (lib. i. tit. iii. de Ep. leg. xl.) expressly subordinates the abbot to episcopal oversight. The first case recorded of the partial exemption of an abbot from episcopal control is that of Faustus, abbot of Lerins, at the council of Arles, A.D. 456; but the exorbitant claims and exactions of bishops, to which this repugnance to episcopal control is to be traced, far more than to the arrogance of abbots, rendered it increasingly frequent, and, in the 6th century, the practice of exempting religious houses partly or altogether from episcopal control, and making them responsible to the pope alone, received an impulse from Gregory the Great. These exceptions, introduced with a good object, had grown into a widespread evil by the 12th century, virtually creating an imperium in imperio, and depriving the bishop of all authority over the chief centres of influence in his diocese. In the 12th century the abbots of Fulda claimed precedence of the archbishop of Cologne. Abbots more and more assumed almost episcopal state, and in defiance of the prohibition of early councils and the protests of St Bernard and others, adopted the episcopal insignia of mitre, ring, gloves and sandals. It has been maintained that the right to wear mitres was sometimes granted by the popes to abbots before the 11th century, but the documents on which this claim is based are not genuine (J. Braun, Liturgische Gewandung, p. 453). The first undoubted instance is the bull by which Alexander II. in 1063 granted the use of the mitre to Egelsinus, abbot of the monastery of St Augustine at Canterbury (see MITRE). The mitred abbots in England were those of Abingdon, St Alban's, Bardney, Battle, Bury St Edmund's, St Augustine's Canterbury, Colchester, Croyland, Evesham, Glastonbury, Gloucester, St Benet's Hulme, Hyde, Malmesbury, Peterborough, Ramsey, Reading, Selby, Shrewsbury, Tavistock, Thorney, Westminster, Winchcombe, St Mary's York. Of these the precedence was originally yielded to the abbot of Glastonbury, until in A.D. 1154 Adrian IV. (Nicholas Breakspear) granted it to the abbot of St Alban's, in which monastery he had been brought up. Next after the abbot of St Alban's ranked the abbot of Westminster. To distinguish abbots from bishops, it was ordained that their mitre should be made of less costly materials, and should not be ornamented with gold, a rule which was soon entirely disregarded, and that the crook of their pastoral staff should turn inwards instead of outwards, indicating that their jurisdiction was limited to their own house.
The adoption of episcopal insignia by abbots was followed by an encroachment on episcopal functions, which had to be specially but ineffectually guarded against by the Lateran council, A.D. 1123. In the East, abbots, if in priests' orders, with the consent of the bishop, were, as we have seen, permitted by the second Nicene council, A.D. 787, to confer the tonsure and admit to the order of reader; but gradually abbots, in the West also, advanced higher claims, until we find them in A.D. 1489 permitted by Innocent IV. to confer both the subdiaconate and diaconate. Of course, they always and everywhere had the power of admitting their own monks and vesting them with the religious habit.
When a vacancy occurred, the bishop of the diocese chose the abbot out of the monks of the convent, but the right of election was transferred by jurisdiction to the monks themselves, reserving to the bishop the confirmation of the election and the benediction of the new abbot. In abbeys exempt from episcopal jurisdiction, the confirmation and benediction had to be conferred by the pope in person, the house being taxed with the expenses of the new abbot's journey to Rome. By the rule of St Benedict, the consent of the laity was in some undefined way required; but this seems never to have been practically enforced. It was necessary that an abbot should be at least 25 years of age, of legitimate birth, a monk of the house, unless it furnished no suitable candidate, when a liberty was allowed of electing from another convent, well instructed himself, and able to instruct others, one also who had learned how to command by having practised obedience. In some exceptional cases an abbot was allowed to name his own successor. Cassian speaks of an abbot in Egypt doing this; and in later times we have another example in the case of St Bruno. Popes and sovereigns gradually encroached on the rights of the monks, until in Italy the pope had usurped the nomination of all abbots, and the king in France, with the exception of Cluny, Premontre and other houses, chiefs of their order. The election was for life, unless the abbot was canonically deprived by the chiefs of his order, or when he was directly subject to them, by the pope or the bishop. The ceremony of the formal admission of a Benedictine abbot in medieval times is thus prescribed by the consuetudinary of Abingdon. The newly elected abbot was to put off his shoes at the door of the church, and proceed barefoot to meet the members of the house advancing in a procession. After proceeding up the nave, he was to kneel and pray at the topmost step of the entrance of the choir, into which he was to be introduced by the bishop or his commissary, and placed in his stall. The monks, then kneeling, gave him the kiss of peace on the hand, and rising, on the mouth, the abbot holding his staff of office. He then put on his shoes in the vestry, and a chapter was held, and the bishop or his commissary preached a suitable sermon.
The power of the abbot was paternal but absolute, limited, however, by the canons of the church, and, until the general establishment of exemptions, by episcopal control. As a rule, however, implicit obedience was enforced; to act without his orders was culpable; while it was a sacred duty to execute his orders, however unreasonable, until they were withdrawn. Examples among the Egyptian monks of this blind submission to the commands of the superiors, exalted into a virtue by those who regarded the entire crushing of the individual will as the highest excellence, are detailed by Cassian and others,—- e.g. a monk watering a dry stick, day after day, for months, or endeavouring to remove a huge rock immensely exceeding his powers. St Jerome, indeed, lays down, as the principle of the compact between the abbot and his monks, that they should obey their superiors in all things, and perform whatever they commanded (Ep. 2, ad Eustoch. de custod. virgin.). So despotic did the tyranny become in the West, that in the time of Charlemagne it was necessary to restrain abbots by legal enactments from mutilating their monks and putting out their eyes; while the rule of St Columban ordained 100 lashes as the punishment for very slight offences. An abbot also had the power of excommunicating refractory nuns, which he might use if desired by their abbess.
The abbot was treated with the utmost submission and reverence by the brethren of his house. When he appeared either in church or chapter all present rose and bowed. His letters were received kneeling, like those of the pope and the king. If he gave a command, the monk receiving it was also to kneel. No monk might sit in his presence, or leave it without his permission. The highest place was naturally assigned to him, both in church and at table. In the East he was commanded to eat with the other monks. In the West the rule of St Benedict appointed him a separate table, at which he might entertain guests and strangers. This permission opening the door to luxurious living, the council of Aix, A.D. 817, decreed that the abbot should dine in the refectory, and be content with the ordinary fare of the monks, unless he had to entertain a guest. These ordinances proved, however, generally ineffectual to secure strictness of diet, and contemporaneous literature abounds with satirical remarks and complaints concerning the inordinate extravagance of the tables of the abbots. When the abbot condescended to dine in the refectory, his chaplains waited upon him with the dishes, a servant, if necessary, assisting them. At St Alban's the abbot took the lord's seat, in the centre of the high table, and was served on silver plate, and sumptuously entertained noblemen, ambassadors and strangers of quality. When abbots dined in their own private hall, the rule of St Benedict charged them to invite their monks to their table, provided there was room, on which occasions the guests were to abstain from quarrels, slanderous talk and idle gossiping.
The ordinary attire of the abbot was according to rule to be the same as that of the monks. But by the 10th century the rule was commonly set aside, and we find frequent complaints of abbots dressing in silk, and adopting sumptuous attire. They sometimes even laid aside the monastic habit altogether, and assumed a secular dress.1 This was a necessary consequence of their following the chase, which was quite usual, and indeed at that time only natural. With the increase of wealth and power, abbots had lost much of their special religious character, and become great lords, chiefly distinguished from lay lords by celibacy. Thus we hear of abbots going out to sport, with their men carrying bows and arrows; keeping horses, dogs and huntsmen; and special mention is made of an abbot of Leicester, c. 1360, who was the most skilled of all the nobility in harehunting. In magnificence of equipage and retinue the abbots vied with the first nobles of the realm. They rode on mules with gilded bridles, rich saddles and housings, carrying hawks on their wrist, followed by an immense train of attendants. The bells of the churches were rung as they passed. They associated on equal terms with laymen of the highest distinction, and shared all their pleasures and pursuits. This rank and power was, however, often used most beneficially. For instance, we read of Whiting, the last abbot of Glastonbury, judicially murdered by Henry VIII., that his house was a kind of well-ordered court, where as many as 300 sons of noblemen and gentlemen, who had been sent to him for virtuous education, had been brought up, besides others of a meaner rank, whom he fitted for the universities. His table, attendance and officers were an honour to the nation. He would entertain as many as 500 persons of rank at one time, besides relieving the poor of the vicinity twice a week. He had his country houses and fisheries, and when he travelled to attend parliament his retinue amounted to upwards of 100 persons. The abbots of Cluny and Vendome were, by virtue of their office, cardinals of the Roman church.
In process of time the title abbot was improperly transferred to clerics who had no connexion with the monastic system, as to the principal of a body of parochial clergy; and under the Carolingians to the chief chaplain of the king, Abbas Curiae, or military chaplain of the emperor, Abbas Castrensis. It even came to be adopted by purely secular officials. Thus the chief magistrate of the republic at Genoa was called Abbas Populi. Du Cange, in his glossary, also gives us Abbas Campanilis, Clocherii, Palatii, Scholaris, &c.
Lay abbots (M. Lat. defensores, abbacomites, abbates laici, abbates milites, abbates saeculares or irreligiosi, abbatiarii, or sometimes simply abbates) were the outcome of the growth of the feudal system from the 8th century onwards. The practice of commendation, by which—-to meet a contemporary emergency—the revenues of the community were handed over to a lay lord, in return for his protection, early suggested to the emperors and kings the expedient of rewarding their warriors with rich abbeys held in commendam. During the Carolingian epoch the custom grew up of granting these as regular heritable fiefs or benefices, and by the 10th century, before the great Cluniac reform, the system was firmly established. Even the abbey of St Denis was held in commendam by Hugh Capet. The example of the kings was followed by the feudal nobles, sometimes by making a temporary concession permanent, sometimes without any form of commendation whatever. In England the abuse was rife in the 8th century, as may be gathered from the acts of the council of Cloveshoe. These lay abbacies were not merely a question of overlordship, but implied the concentration in lay hands of all the rights, immunities and jurisdiction of the foundations, i.e. the more or less complete secularization of
1 Walworth, the fourth abbot of St Alban's, c. 930, is charged by Matthew Paris with adopting the attire of a sportsman.
spiritual institutions. The lay abbot took his recognized rank in the feudal hierarchy, and was free to dispose of his fief as in the case of any other. The enfeoffment of abbeys differed in form and degree. Sometimes the monks were directly subject to the lay abbot; sometimes he appointed a substitute to perform the spirtual functions, known usually as dean (decanus), but also as abbot (abbas legitimas, monasticus, regularis). When the great reform of the 11th century had put an end to the direct jurisdiction of the lay abbots, the honorary title of abbot continued to be held by certain of the great feudal famines, as late as the 13th century and later, the actual head of the community retaining that of dean. The connexion of the lesser lay abbots with the abbeys, especially in the south of France, lasted longer; and certain feudal families retained the title of abbes chevaliers (abbates milltes) for centuries, together with certain rights over the abbey lands or revenues. The abuse was not confined to the West. John, patriarch of Antioch, at the beginning of the 12th Century, informs us that in his time most monasteries had been handed over to laymen, bencficiarii, for life, or for part of their lives, by the emperors.
In conventual cathedrals, where the bishop occupied the place of the abbot, the functions usually devolving on the superior of the monastery were performed by a prior.
The title abbe (Ital. abbate), as commonly used in the Catholic church on the European continent, is the equivalent of the English ``Father,'' being loosely applied to all who have received the tonsure. This use of the title is said to have originated in the right conceded to the king of France, by the concordat between Pope Leo X. and Francis I. (1516), to appoint abbes commendataires to most of the abbeys in France. The expectation of obtaining these sinecures drew young men towards the church in considerable numbers, and the class of abbes so formed —-abbes de cour they were sometimes called, and sometimes (ironically) abbes de sainte esperance, abbes of St Hope—-came to hold a recognized position. The connexion many of them had with the church was of the slenderest kind, consisting mainly in adopting the name of abbe, after a remarkably moderate course of theological study, practising celibacy and wearing a distinctive dress—a short dark-violet coat with narrow collar. Being men of presumed learning and undoubted leisure, many of the class found admission to the houses of the French nobility as tutors or advisers. Nearly every great family had its abbe. The class did not survive the Revolution; but the courtesy title of abbe, having long lost all connexion in people's minds with any special ecclesiastical function, remained as a convenient general term applicable to any clergyman.
In the German Evangelical church the title of abbot (Abt) is sometimes bestowed, like abbe, as an honorary distinction, and sometimes survives to designate the heads of monasteries converted at the Reformation into collegiate foundations. Of these the most noteworthy is the abbey of Lokkum in Hanover, founded as a Cistercian house in 1163 by Count Wilbrand of Hallermund, and reformed in 1593. The abbot of Lokkum, who still carries a pastoral staff, takes precedence of all the clergy of Hanover, and is ex officio a member of the consistory of the kingdom. The governing body of the abbey consists of abbot, prior and the ``convent'' of canons (Stiftsherren).
See Joseph Bingham, Origines ecclesiasticae (1840); Du Cange, Glossarium med. et inf. Lat. (ed. 1883); J. Craigie Robertson, Hist. of the Christian Church (1858-1873); Edmond Martene, De antiquis ecclesiae ritibus (Venice, 1783); C. F. R. de Montalembert, Les moines d'occident depuis S. Benoit jusqu'a S. Bernard (1860—1877); Achille Luchaire, Manuel des institutions francaises (Par. 1892). (E.V.; W.A.P.)
1 The Architectural History of the Conventual Buildings of the Monastery of Christ Church in Canterbury. By the Rev. Robert Willis. Printed for the Kent Archaeological Society, 1869.
ABBOTSFORD, formerly the residence of Sir Walter Scott, situated on the S. bank of the Tweed, about 3 m. W. of Melrose, Roxburghshire, Scotland, and nearly 1 m. from Abbotsford Ferry station on the North British railway, connecting Selkirk and Galashiels. The nucleus of the estate was a small farm of 100 acres, called Cartleyhole, nicknamed Clarty (i.e. muddy) Hole, and bought by Scott on the lapse of his lease (1811) of the neighbouring house of Ashestiel. It was added to from time to time, the last and principal acquisition being that of Toftfield (afterwards named Huntlyburn), purchased in 1817. The new house was then begun and completed in 1824. The general ground-plan is a parallelogram, with irregular outlines, one side overlooking the Tweed; and the style is mainly the Scottish Baronial. Into various parts of the fabric were built relics and curiosities from historical structures, such as the doorway of the old Tolbooth in Edinburgh. Scott had only enjoyed his residence one year when (1825) he met with that reverse of fortune which involved the estate in debt. In 1830 the library and museum were presented to him as a free gift by the creditors. The property was wholly disencumbered in 1847 by Robert Cadell, the publisher, who cancelled the bond upon it in exchange for the family's share in the copyright of Sir Walter's works. Scott's only son Walter did not live to enjoy the property, having died on his way from India in 1847. Among subsequent possessors were Scott's son-in-law, J. G. Lockhart, J. R. Hope Scott, Q.C., and his daughter (Scott's great-granddaughter), the Hon. Mrs Maxwell Scott. Abbotsford gave its name to the ``Abbotsford Club,'' a successor of the Bannatyne and Maitland clubs, founded by W. B. D. D. Turnbull in 1834 in Scott's honour, for printing and publishing historical works connected with his writings. Its publications extended from 1835 to 1864.
See Lockhart, Life of Scott; Washington Irving, Abbotsford and Newstead Abbey; W. S. Crockett, The Scott Country.
ABBOTT, EDWIN ARROTT (1838- ), English schoolmaster and theologian, was born on the 20th of December 1838. He was educated at the City of London school and at St John's College, Cambridge, where he took the highest honours in the classical, mathematical and theological triposes, and became fellow of his college. In 1862 he took orders. After holding masterships at King Edward's School, Birmingham, and at Clifton College, he succeeded G. F. Mortimer as headmaster of the City of London school in 1865 at the early age of twenty-six. He was Hulsean lecturer in 1876. He retired in 1889, and devoted himself to literary and theological pursuits. Dr Abbott's liberal inclinations in theology were prominent both in his educational views and in his books. His Shakespearian Grammar (1870) is a permanent contribution to English philology. In 1885 he published a life of Francis Bacon. His theological writings include three anonymously published religious romances—Philochristus (1878), Onesimus (1882), Sitanus (1906). More weighty contributions are the anonymous theological discussion The Kernel and the Husk (1886), Philomythus (1891), his book on Cardinal Newman as an Anglican (1892), and his article ``The Gospels'' in the ninth edition of the Encyclopaedia Britannica, embodying a critical view which caused considerable stir in the English theological world; he also wrote St Thomas of Canterbury, his Death and Miracles (1898), Johannine Vocabulary (1905), Johannine Grammar (1906).
His brother, Evelyn Abbott (1843-1901), was a well-known tutor ofBalliol, Oxford, and author of a scholarly History of Greece.
ABBOTT, EMMA (1849-1891), American singer, was born at Chicago and studied in Milan and Paris. She had a fine soprano voice, and appeared first in opera in London under Colonel Mapleson's direction at Covent Garden, also singing at important concerts. She organized an opera company known by her name, and toured extensively in the United States, where she had a great reputation. In 1873 she married E. J. Wethereil. She died at Salt Lake City on the 5th of January 1891.
ABBOTT, JACOB (1803-1879), American writer of books for the young, was born at Hallowell, Maine, on the 14th of November 1803. He graduated at Bowdoin College in 1820; studied at Andover Theological Seminary in 1821, 1822, and 1824; was tutor in 1824-1825, and from 1825 to 1829 was professor of mathematics and natural philosophy in Amherst College; was licensed to preach by the Hampshire Association in 1826; founded the Mount Vernon School for young ladies in Boston in 1829, and was principal of it in 1829—1833; was pastor of Eliot Congregational Church (which he founded), at Roxbury, Mass., in 1834-1835; and was, with his brothers, a founder, and in 1843—1851 a principal of Abbott's Institute, and in 1845—1848 of the Mount Vernon School for boys, in New York City. He was a prolific author, writing juvenile stories, brief histories and biographies, and religious books for the general reader, and a few works in popular science. He died on the 31st of October 1879 at Farmington, Maine, where he had spent part of his time since 1839, and where his brother Samuel Phillips Abbott founded in 1844 the Abbott School, popularly cailed ``Little Blue.'' Jacob Abbott's ``Rollo Books''-Rollo at Work, Rollo at Play, Rollo in Europe, &c. (28 vols.)—-are the best known of his writings, having as their chief characters a representative boy and his associates. In them Abbott did for one or two generations of young American readers a service not unlike that performed earlier, in England and America, by the authors of Evenings at Home, Sandford and Merton, and the Parent's Assistant. Of his other writings (he produced more than two hundred volumes in all), the best are the Franconia Stories (10 vols.), twenty-two volumes of biographical histories in a series of thirty-two volumes (with his brother John S. C. Abbott), and the Young Christian,—-all of which had enormous circulations.
His sons, Benjamin Vaughan Abbott (1830-1890), Austin Abbott (1831-1896), both eminent lawyers, Lyman Abbott (q.v.), and Edward Abbott (1841-1908), a clergyman, were also well-known authors. See his Young Christian, Memorial Edition, with a Sketch of the Author by one of his sons, i.e. Edward Abbott (New York, 1882), with a bibliography of his works.
ABBOTT, JOHN STEVENS CABOT (1805-1877), American writer, was born in Brunswick, Maine, on the 18th of September 1805. He was a brother of Jacob Abbott, and was associated with him in the management of Abbott's Institute, New York City, and in the preparation of his series of brief historical biographies. He is best known, however, as the author of a partisan and unscholarly, but widely popular and very readable History of Napoleon Bonaparte (1855), in which the various elements and episodes in Napoleon's career are treated with some skill in arrangement, but with unfailing adulation. Dr Abbott graduated at Bowdoin College in 1825, prepared for the ministry at Andover Theological Seminary, and between 1830 and 1844, when he retired from the ministry, preached successively at Worcester, Roxbury and Nantucket, Massachusetts. He died at Fair Haven, Connecticut, on the 17th of June 1877. He was a voluminous writer of books on Christian ethics, and of histories, which now seem unscholarly and untrustworthy, but were valuable in their time in cultivating a popular interest in history. In general, except that he did not write juvenile fiction, his work in subject and style closely resembles that of his brother, Jacob Abbott.
ABBOTT, LYMAN (1835- ), American divine and author, was born at Roxbury, Massachusetts, on the 18th of December 1835, the son of Jacob Abbott. He graduated at the University of New York in 1853, studied law, and was admitted to the bar in 1856; but soon abandoned the legal profession, and, after studying theology with his uncle, J. S. C. Abbott, was ordained a minister of the Congregational Church in 1860. He was pastor of a church in Terre Haute, Indiana, in 1860-1865, and of the New England Church in New York City in 1865—1869. From 1865 to 1868 he was secretary of the American Union (Freedman's) Commission. In 1869 he resigned his pastorate to devote himself to literature. He was an associate editor of Harper's Magazine, was editor of the Illustrated Christian Weekly, and was co-editor (1876-1881) of The Christian Union with Henry Ward Beecher, whom he succeeded in 1888 as pastor of Plymouth Church, Brooklyn. From this pastorate he resigned ten years later. From 1881 he was editor-in-chief of The Christian Union, renamed The Outlook in 1893; this periodical reflected his efforts toward social reform, and, in theology, a liberality, humanitarian and nearly unitarian. The latter characteristics marked his published works also.
His works include Jesus of Nazareth (1869); Illustrated Commentary on the New Testament (4 vols., 1875); A Study in Human Nature (1885); Life of Christ (1894); Evolution of Christianity (Lowell Lectures, 1896); The Theology of an Evolutionist (1897); Christianity and Social Problems (1897); Life and Letters of Paul, (1898); The Life that Really is (1899); Problems of Life (1900); The Rights of Man (1901); Henry Ward Beecher (1903); The Christian Ministry (1905); The Personality of God (1905); Industrial Problems (1905); and Christ's Secret of Happiness (1907). He edited Sermons of Henry Ward Beecher (2 vols., 1868).
ABBOTTADAD, a town of British India, 4120 ft. above sealevel, 63 m. from Rawalpindi, the headquarters of the Hazara district in the N.W. Frontier Province, called after its founder, Sir James Abbott, who settled this wild district after the annexation of the Punjab. It is an important military cantonment and sanatorium, being the headquarters of a brigade in the second division of the northern army corps. In 1901 the population of the town and cantonment was 7764.
ABBREVIATION (Lat. brevis, short), strictly a shortening; more particularly, an ``abbreviation'' is a letter or group of letters, taken from a word or words, and employed to represent them for the sake of brevity. Abbreviations, both of single words and of phrases, having a meaning more or less fixed and recognized, are common in ancient writings and inscriptions (see PALAEOGRAPHY and DIPLOMATIC), and very many are in use at the present time. A distinction is to be observed between abbreviations and the contractions that are frequently to be met with in old manuscripts, and even in early printed books, whereby letters are dropped out here and there, or particular collocations of letters represented by somewhat arbitrary symbols. The commonest form of abbreviation is the substitution for a word of its initial letter; but, with a view to prevent ambiguity, one or more of the other letters are frequently added. Letters are often doubled to indicate a plural or a superlative.
I. CLASSICAL ABBREVIATIONS.—-The following list contains a selection from the abbreviations that occur in the writings and inscriptions of the Romans:—
A.A. Absolvo, Aedilis, Aes, Ager, Ago, Aio, Amicus, Annus, Antiquo,Auctor, Auditor, Augustus, Aulus, Aurum, Aut.A.A. Aes alienum, Ante audita, Apud agrum, Aurum argentum.AA. Augusti. AAA. Augusti tres.A.A.A.F.F. Auro argento acre flando feriundo.1A.A.V. Alter ambove.A.C. Acta causa, Alins civis.A.D. Ante diem; e.g. A.D.V. Ante diem quintum.A.D.A. Ad dandos agros.AEO. Aedes, Aedilis, Aedilitas.AEM. and AIM. Aemilius, Aemilia.AER. Aerarium. AER.P. Aere publico.A.F. Acture fide, Auli filius.AG. Ager, Ago, Agrippa.A.G. Ammo grato, Aulus Gellius.A.L.AE. and A.L.E. Arbitrium litis aestimandae.A.M. and A.MILL. Ad milliarium.AN. Aniensis, Annus, Ante.ANN. Annales, Anni, Annona.ANT. Ante, Antonius.A.O. Alii omnes, Amico optimo.AP. Atppius, Apud.A.P. Ad pedes, Aedilitia potestate.A.P.F. Auro (or argento) publico feriundo.A.P.M. Amico posuit monumentum, Annorum plus minus.A.P.R.C. Anno post Romam conditam.ARG. Argentum.AR.V.V.D.D.Aram votam volens dedicavit, Arma votiva dono dedit.AT A tergo. Also A TE. and A TER.A.T.M.D.O. Aio te mihi dare oportere.AV. Augur, Augustus, Aurelius.A.V. Annos vixit.A.V.C. Ab urbe condita.AVG. Augur, Augustus.AVGG. Augusti (generally of two). AVGGG. Augusti tres.AVT.PR.R. Auctoritas provinciae Romanorum.
B.B. Balbius, Balbus, Beatus, Bene, Beneficiarius, Beneficium,Bonus, Brutus, Bustum.B.for V. Berna Bivus, Bixit.B.A. Bixit anos, Bonis auguriis, Bonus amabilis.BB.or B.B. Bene bene, i.e. optime, Optimus.B.D. Bonae deae, Bonum datum.B.DD. Bonis deabus.B.D.S.M. Bene de se merenti.B.F. Bona femina, Bona fides, Bona fortuna, Bonum factum.B.F. Bona femina, Bona filia.B.H. Bona hereditaria, Bonorum heres.B.I. Bonum judicium. B.I.I. Boni judicis judicium.B.M. Beatae memoriae, Bene merenti.B.N. Bona nostra, Bonum nomen.BN.H.I. Bona hic invenies.B.P. Bona paterna, Bonorum potestas, Bonum publicum.B.Q. Bene quiescat, Bona quaesita.B.RP.N. Boho reipublicae natus.BRT. Britannicus.B.T. Bonorum tutor, Brevi tempore.B.V. Bene vale, Bene vixit, Bonus vir.B.V.V. Balnea vina Venus.BX. Bixit, for vixit.
C.C. Caesar, Cains, Caput, Causa, Censor, Civis, Conors, Colonia,Comitialis (dies), Condemno, Consul, Cum, Curo, Custos.C. Caia, Centuria, Cum, the prefix Con.C.B. Civis bonus, Commune bonum, Conjugi benemerenti, Cui bono.C.C. Calumniae causa, Causa cognita, Conjugi carissimae, Consiliumcepit, Curiae consulto.C.C.C. Calumniae cavendae causa.C.C.F. Caesar (or Caius) curavit faciendum, Cains Caii filius.CC.VV. Clarissimi viri.C.D. Caesaris decreto, Cains Decius, Comitialibus diebus.CES. Censor, Censores. CESS. Censores.C.F. Causa fiduciae, Conjugi fecit, Curavit faciendum.C.H. Custos heredum, Custos hortorum.C.I. Caius Julius, Consul jussit, Curavit judex. .CL. Clarissimus, Claudius, Clodius, Colonia.CL.V. Clarissimus vir, Clypeum vovit.C.M. Caius Marius, Causa mortis.CN. Cnaeus.COH. Coheres, Conors.COL. Collega, Collegium, Colonia, Columna.COLL. Collega, Coloni, Coloniae.COM. Comes, Comitium, Comparatum.CON. Conjux, Consensus, Consiliarius, Consul, Consularis.COR. Cornelia (tribus), Cornelius, Corona, Corpus.COS. Consiliarius, Consul, Consulares. COSS. Consules.C.P. Carissimus or Clarissimus puer, Civis publicus, Curavitponendum.C.R. Cains Rufus, Civis Romanus, Curavit reficiendum.CS. Caesar, Communis, Consul.C.V. Clarissimus or Consularis vir.CVR. Cura, Curator, Curavit, Curia.
D.D. Dat, Dedit, &c., De, Decimus, Decius, Decretum, Decurio,Deus, Dicit, &c., Dies, Divus, Dominus, Domus, Donum.D.C. Decurio coloniae, Diebus comitialibus, Divus Caesar.D.D. Dea Dia, Decurionum decreto, Dedicavit, Deo dedit, Dono dedit.D.D.D. Datum decreto decurionum, Dono dedit dedicavit.D.E.R. De ea re.DES. Designatus.D.I. Dedit imperator, Diis immortalibus, Diis inferis.D.l.M. Deo invicto Mithrae, Diis inferis Manibus.D.M. Deo Magno, Dignus memoria, Diis Manibus, Dolo malo.D.O.M. Deo Optimo Maximo.D.P.S. Dedit proprio sumptu, Deo perpetuo sacrum, De pecuniasua.
E.E. Ejus, Eques, Erexft, Ergo, Est, Et, Etiam, Ex.EG. Aeger, Egit, Egregius.E.M. Egregiae memoriae, Ejusmodi, Erexit monumentum.EQ.M. Equitum magister.E.R.A. Ea res agitur.
F.F. Fabius, Facere, Fecit, &c., Familia, Fastus (dies), Felix,Femina, Fides, Filius, Flamen, Fortuna, Frater, Fuit, Functus.F.C. Faciendum curavit, Fidei commissume, Fiduciae causa.F.D. Fidem dedit, Flamen Dialis, Fraude donavit.F.F.F. Ferro flamma fame, Fortior fortuna fato.FL. Filius, Flamen, Flaminius, Flavius.F.L. Favete linguis, Fecit libens, Felix liber.FR. Forum, Fronte, Frumentarius.F.R. Forum Romanum.
G.G. Gaius (=Caius), Gallia, Gaudium, Gellius, Gemma, Gens,Gesta, Gratia.G.F. Gemma fidelis (applied to a legion). So G.P.F. Gemmapia fidelis.GL. Gloria.GN. Genius, Gens, Genus, Gnaeus (=Cnaeus).G.P.R. Genro populi Romani.
H.H. Habet, Heres, Hic, Homo, Honor, Hora.HER. Heres, Herennius. HER. and HERC. Hercules.H.L. Hac lege, Hoc loco, Honesto loco.H.M. Hoc monumentum, Honesta mulier, Hora mala.H.S.E. Hic sepultus est, Hic situs est.H.V. Haec urbs, Hic vivit, Honeste vixit, Honestus vir.
I.I. Immortalis, Imperator, In, Infra, Inter, Invictus, Ipse, Isis,Judex, Julius, Junius, Jupiter, Justus.IA. Jam, Intra.I.C. Julius Caesar, Juris Consultum, Jus civile.ID. Idem, Idus, Interdum.l.D. Inferis diis, Jovi dedicatnm, Jus dicendum, Jussu Dei.I.D.M. Jovi deo magno.I.F. In foro, In fronte.I.H. Jacet hic, In honestatem, Justus homo.IM. Imago, Immortalis, Immunis, Impensa.IMP. Imperator, Imperium.I.O.M. Jovi optimo maximo.I.P. In publico, Intra provinciam, Justa persona.I.S.V.P. Impensa sua vivus posuit.
K.K. Kaeso, Caia, Calumnia, Caput, Carus, Castra.K., KAL. and KL. Kalendae.
L.L. Laelius, Legio, Lex, Libens, Liber, Libra, Locus, Lollius,Lucius, Ludus.LB. Libens, Liberi, Libertus.L.D.D.D. Locus datus decreto decurionum.LEG. Legatus, Legio.LIB. Liber, Liberalitas, Libertas, Libertus, Librarius.LL. Leges, Libentissime, Liberti.L.M. Libens merito, Locus monumenti.L.S. Laribus sacrum, Libens solvit, Locus sacer.LVD. Ludus.LV.P.F. Ludos publicos fecit.
M.M. Magister, Magistratus, Magnus, Manes, Marcus, Marins,Marti, Mater, Memoria, Mensis, Miles, Monumentum, Mortuus,Mucius, Mulier.M'. Manius.M.D. Magno Deo, Manibus diis, Matri deum, Merenti dedit.MES. Mensis. MESS. Menses.M.F. Mala fides, Marci filius, Monumentum fecit.M.I. Matri Idaeae, Matii Isidi, Maximo Jovi.MNT. and MON. Moneta.M.P. Male positus, Monumentum posuit.M.S. Manibus sacrum, Memoriae sacrum, Manu scriptum.MVN. Municeps, or municipium; so also MN., MV. and MVNIC.M.V.S. Marti ultori sacrum, Merito votum solvit.
N.N. Natio, Natus, Nefastus (dies), Nepos, Neptunus, Nero,Nomen, Non, Nonae, Noster, Novus, Numen, Numerius,Numerus, Nummus.NEP. Nepos, Neptunus.N.F.C. Nostrae fidei commissum.N.L. Non licet, Non liquet, Non longe.N.M.V. Nobilis memoriae vir.NN. Nostri. NN., NNO. and NNR. Nostrorum.NOB. Nobilis. NOB., NOBR. and NOV. Novembris.N.P. Nefastus primo (i.e. priore parto diei), Non potest.
O.O. Ob, Officium, Omnis, Oportet, Optimus, Opus, Ossa.OB. Obiit, Obiter, Orbis.O.C.S. Ob cives servatos.O.H.F. Omnibus honoribus functus.O.H.S.S. Ossa hic sita sunt.OR. Hora, Ordo, Ornamentum.O.T.B.Q. Ossa tua bene quiescant.