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Project Gutenberg's Encyclopedia, vol. 1 ( A - Andropha

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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 10 
siecle,'' 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 
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