the hexadecimal form isn't an entity reference it's
a character
reference. XSLT files have to be well formed XML and
use of an entity
reference without defining the entity is always an
error in XML.
Sorry for the term mix-up :D.
"Unhandled exception
Getting an unhandled exception usually implies a
processor bug.
I already reported this error to the Altova people and
hope I can get an answer from them soon. Anyways, I
tried using saxon8 to process my xsl and it run
justifying that the unhandled error is indeed coming
from the AltovaXML2005 processor. However when i
checked the output files, the table.html is perfect
but the primary output is not, it did not insert the
summary element (processed by the InsertSummary
template) and did not move the ContributorGroup
element (processed by the InsertContrib template).
Below is a copy of my stylesheet:
<?xml version="1.0" encoding="UTF-8"?>
<xsl:stylesheet version="2.0"
xmlns:xsl="http://www.w3.org/1999/XSL/Transform";
xmlns:xs="http://www.w3.org/2001/XMLSchema";
xmlns:fn="http://www.w3.org/2005/02/xpath-functions";
xmlns:xdt="http://www.w3.org/2005/02/xpath-datatypes";>
<xsl:include href="char-map.xslt"/>
<xsl:output method="xml" version="1.0"
encoding="UTF-8" indent="yes"
use-character-maps="charmap"/>
<xsl:output method="html" encoding="UTF-8"
indent="yes" name="table"
use-character-maps="charmap"/>
<!-- variable strRoman will hold possible roman
numeral token for heading -->
<xsl:variable name="strRoman" as="xs:string*"
select="('I.', 'II.', 'III.', 'IV.', 'V.', 'VI.',
'VII.', 'VIII.', 'IX.', 'X.', 'XI.', 'XII.', 'XIII.',
'XIV.')"/>
<!-- main template -->
<xsl:template match="/">
<xsl:apply-templates/>
<!-- template that will output the summary table in
html form -->
<xsl:result-document format="table" href="table.html">
<html>
<head>
<title/>
</head>
<body>
<table cellspacing="10">
<thead>
<tr align="left">
<th>Col. 1</th>
<th>Col. 2</th>
<th>Col. 3</th>
</tr>
</thead>
<tbody>
<xsl:for-each select="//complexarticle |
//simplearticle | //dummyarticle">
<xsl:sort select="@entry"/>
<tr align="left" valign="top">
<td><xsl:value-of select="@id"/></td>
<td><xsl:value-of select="@entry"/></td>
<td>
<xsl:variable name="x" select="count(.//xref)"/>
<xsl:for-each select=".//xref">
<xsl:value-of select="."/>
<xsl:if test="position() < $x">
<br/>
</xsl:if>
</xsl:for-each>
</td>
</tr>
</xsl:for-each>
</tbody>
</table>
</body>
</html>
</xsl:result-document>
</xsl:template>
<!-- template that will copy the all elements,
excluding contributorgroup, its attributes and content
-->
<xsl:template match="*[name(.)!='contributorgroup']">
<xsl:element name="{name(.)}">
<xsl:copy-of select="@*"/>
<xsl:apply-templates/>
</xsl:element>
</xsl:template>
<!-- template for info element, will copy the element
and call the InsertSummary template -->
<xsl:template match="info">
<xsl:element name="{name(.)}">
<xsl:copy-of select="@*"/>
<xsl:apply-templates/>
</xsl:element>
<xsl:if test="count(ancestor::art//head)!=0">
<xsl:call-template name="InsertSummary">
<xsl:with-param name="ParentInfo"
select="./ancestor::art"/>
</xsl:call-template>
</xsl:if>
</xsl:template>
<!-- template for pseudobiblio, will copy the element
and call the InsertContrib template -->
<xsl:template match="pseudobiblio">
<xsl:element name="{name(.)}">
<xsl:copy-of select="@*"/>
<xsl:apply-templates/>
</xsl:element>
<xsl:call-template name="InsertContrib">
<xsl:with-param name="ContribPath"
select="preceding::contributorgroup[1]"/>
</xsl:call-template>
</xsl:template>
<!-- InsertSummary template, will insert a summary
element right after the info element, it will contain
all the head values that starts with a roman numeral
-->
<xsl:template name="InsertSummary">
<xsl:param name="ParentInfo"/>
<xsl:element name="summary">
<xsl:variable name="x"
select="$ParentInfo//div/head[subsequence(tokenize(data(.),'
'),1,1) = $strRoman]"/>
<xsl:for-each select="$x">
<xsl:value-of select="."/>
<xsl:if test="position() != count($x)">
<xsl:text> ? </xsl:text>
</xsl:if>
</xsl:for-each>
</xsl:element>
</xsl:template>
<!-- InsertContrib template, will get contributorgroup
element in an article and move it after the
pseudobiblio element -->
<xsl:template name="InsertContrib">
<xsl:param name="ContribPath"/>
<xsl:copy-of select="$ContribPath"/>
</xsl:template>
</xsl:stylesheet>
Here is a copy of my source file:
<?xml version="1.0" encoding="UTF-8"?>
<sample>
<art>
<simplearticle id="SIM-01726" entry="Bellini"
sortcode="16000" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>Bellini</mainentry>
<mainentry lang="en">
Apophthegmata Patrum </mainentry>
</articleentry>
<info>
<sumpara>, lit. ?sayings? or ?statements of the
fathers? from the verb <foreign
n="gre">ἀ</foreign>π<foreign
n="gre">ό</foreign>  +  <foreign
n="gre">φϑέγγω</foreign>
(apó+phthéngō) ?making a sound.? The collections
of A. Patrum belong to a lit. genre that grew out of
the experiences of eremitic existence in the desert.
They flourished first in the Gk.- and Lat.- speaking
areas of the 4th cent. and then in all languages of
the Christ. orient as far as Sogdiana in central Asia.
The collections, which orig. stood close to the lived
experiences and were full of proper names, became more
didactic in the course of time and lost their
historicity. The proper names disappeared, and the
statements were arranged according to virtues and
vices. These systematized collections were again taken
up in series arranged according to name. In the 7th
cent. the genre became a lit. fixed entity, with <xref
target="SIM-10890"> John Moschus</xref> as the last
creative representative. Many hagiographic stories are
nothing more than expanded apophthegmata that became
<foreign
n="gre">ψυχωφ</foreign>έ<foreign
n="gre">λειςἱστορ</foreign>ί<foreign
n="gre">αι</foreign> /psychōphéleis
historíai, stories useful for the soul. The hist. of
research in this area is long and varied. In 1615 H.
Rosweyde published in ?Vitae Patrum? the six best
known Lat. collections. His lists are still useful
today. Most of these collections have been edited in
the meantime, and indeed in all the ancient languages
of the Christ. Orient. Nevertheless, some still remain
unpublished, among them esp. the oldest Gk. and Syr.
collections. They are not arranged alphabetically or
according to particular points of view, and the proper
names there are still quite numerous. Ch. Faraggiana
is working in Göttingen and Bologna with the Gk.
edition, and M. van Esbroeck in Munich with the oldest
Syr. collections.</sumpara>
</info>
<contributorgroup>
<name normal="Esbroeck, M. van">Michel van
Esbroeck</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>Sources: J. C. Guy (ed.) (SC 387, 1993 ]text/Fr.
trans.)</p>
</listbibl>
<listbibl>
<p>Bibliogr.: L. Leloir, Paterica armeniaca a P. P.
Mechitaristis edita (1855) nunc latine reddita, 1974,
XIII?XVIII</p>
</listbibl>
<listbibl>
<p>V. Arras, Geronticon, 1986, VI?VII.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</simplearticle>
</art>
<art>
<simplearticle id="SIM-02174" entry="Bocskay"
sortcode="16172" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>Bocskay</mainentry>
<mainentry lang="en">
Bocskay, Stephan </mainentry>
</articleentry>
<info>
<sumpara>(István; 1557 Klausenburg ? Dec 29, 1606
Kaschau), 1605?1606 Prince of <xref
target="0000">Transylvania</xref>. From 1592, in the
first years of the Turkish War he stood at the
forefront of a Hapsburg-friendly party of the land.
When, however, Kaiser Rudolf II (<xref
target="0000">Habsburger</xref>) took a hard line with
the confiscation of goods and a reign of terror with
foreign mercenaries, Bocskay became the leader of the
revolt of the affected Protestants in 1604. With the
armed Hungarians he gained the so-called Peace of
Vienna, which secured a kind of freedom of belief in
the Carpathian Valley for decades.</sumpara>
</info>
<contributorgroup>
<name normal="Keseru, Bálint">Bálint Keseru</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>G. Lencz, <hi rend="italic">Der Aufstand Bocskay
und der Wiener Friede,</hi> 1917</p>
</listbibl>
<listbibl>
<p>A. Molnár, <hi rend="italic">Fürst Stephan Bocskay
als Staatsmann und Persönlichkeit im Spiegel seiner
Briefe</hi>, 1983.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</simplearticle>
</art>
<art>
<simplearticle id="SIM-00918" entry="Apophthegmata
patrum" sortcode="15625" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>Apophthegmata patrum</mainentry>
<mainentry lang="en">
Bellini, Giovanni </mainentry>
</articleentry>
<info>
<sumpara>(Giambellino; after 1430, Venice ? 29 Nov,
1516, Venice). The painter Giovanni Bellini worked
initially in the studio of his father Jacopo. In the
1470s he created great altarpieces, in which he
perfected the representation of the <hi
rend="italic">sacra conversazione</hi>. With his
appointment as <hi rend="italic">pictor nostri
Domini</hi> in 1483, Bellini became the leading
painter of Serenissima Veneta. In addition to
altarpieces like the <hi rend="italic">Pala di San
Giobbe</hi> (Academia, Venice) and the <hi
rend="italic">Pala di San Zaccaria</hi> (San Zaccaria,
Venice), he painted huge historical pictures for the
Doges' Palace, which were destroyed by fire in 1577.
The late <hi rend="italic">Feast of the Gods</hi>
(National Gallery, Washington) is an outstanding
example of his work with secular (here mythological)
subjects, while the portrait of the doge Leonardo
Lordean (National Gallery, London) is the acme of his
portraiture. Bellini laid the foundations for Venetian
<xref target="0000">Renaissance painting</xref>, on
which Giorgione and <xref target="0000">Titian</xref>
were to build at the beginning of the 16th
century.</sumpara>
</info>
<contributorgroup>
<name normal="Capellen, Jürg Meyer zur">Jürg Meyer zur
Capellen</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>G. Robertson, <hi rend="italic">Giovanni
Bellini</hi>, 1968</p>
</listbibl>
<listbibl>
<p>N. Huse, <hi rend="italic">Studien zu Giovanni
Bellini</hi>, 1972</p>
</listbibl>
<listbibl>
<p>A. Tempestini, <hi rend="italic">Giovanni
Bellini</hi>, 1992 (bibl.).</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</simplearticle>
</art>
<art>
<simplearticle id="SIM-02636" entry="A cappella"
sortcode="15190" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>A cappella</mainentry>
<mainentry lang="en"> A capella </mainentry>
</articleentry>
<info>
<sumpara>(Italian: in the manner of a chapel) refers
today to unaccompanied choral music of any genre
(sacred or secular). The practice of unaccompanied
singing stems from ancient prohibition of musical
instruments in church. Via reforms of the Council of
Trent (1545?1564), choral singing in the Sistine
Chapel became the model of choral music for worship.
Subsequent musical reform movements revived idealized
notions of a proper church music which advocated
stylistic features similar to those singled out at
Trent: few dissonances, intelligible textures, and
unaccompanied singing.</sumpara>
</info>
<contributorgroup>
<name normal="Flynn, William">William Flynn</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>B. Janz, <hi rend="italic">MGG</hi> 1, 1994,
1123.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</simplearticle>
</art>
<art>
<complexarticle id="COM-00956" entry="A priori/a
posteriori" sortcode="10034" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>A priori/a posteriori</mainentry>
<mainentry lang="en"> A priori / a posteriori
</mainentry>
</articleentry>
<info>
<sumpara/>
</info>
<div>
<head>
<hi rend="bold">I.</hi>
</head>
<p>The distinction between <hi rend="italic">a
priori</hi> (?from the former?) and <hi
rend="italic">a posteriori</hi> (?from the latter?) is
used by philosophy on various levels.</p>
<div>
<head>
<hi rend="bold">1.</hi>
</head>
<p>Fundamental is the epistemological distinction
between two kinds of epistemic (i.e. cognitive) <hi
rend="italic">justifications</hi> (e.g. grounds or
proofs). A justification is a priori if it is not
based on experience; otherwise it is a posteriori. The
result is an important distinction between two kinds
of <hi rend="italic">knowledge</hi>: a true conviction
involves a priori knowledge when it can be justified a
priori (i.e., independent of experience), otherwise a
posteriori knowledge. The latter is also called <hi
rend="italic">empirical</hi> knowledge.</p>
</div>
<div>
<head>
<hi rend="bold">2.</hi>
</head>
<p>When applied to <hi rend="italic">concepts</hi>,
the distinction between a priori and a posteriori has
two meanings: A concept is a priori in the <hi
rend="italic">genetic</hi> sense when it can be
employed before anyone finds applications for it in
actual experience; it is a priori in the <hi
rend="italic">epistemological</hi> sense when it is
employed in a priori knowledge. Ideas other than
concepts can be treated analogously.</p>
</div>
</div>
<div>
<head>
<hi rend="bold">II.</hi>
</head>
<p>Historically, the present-day distinction goes back
to <xref target="0000">Aristotle</xref>, who noted
that what is naturally prior is often
epistemologically later (as when a cause is inferred
from its effects). In the Middle Ages, the Latin
expressions <hi rend="italic">a priori</hi> and <hi
rend="italic">a posteriori</hi> became standard in
this context, usually combined with the view that one
can determine a posteriori (from consequences or
effects) <hi rend="italic">that</hi> something is the
case, but that one can only explain a priori <hi
rend="italic">why</hi> something is the case. Later
G.W. <xref target="SIM-12853">Leibniz</xref>
identified the a priori / a posteriori distinction
with the distinction between (necessary) ?truths of
reason? and (accidental) ?truths of fact.? The
present-day importance of the distinction is due to I.
<xref target="COM-11258">Kant</xref>.</p>
<p>Although it has been customary since Kant to view
independence from experience as the hallmark of the a
priori, the precise line of demarcation between a
priori and a posteriori is still disputed. The
discussion involves three primary questions: 1. What
exactly is meant by ?experience?? Depending on whether
?experience? refers only to outward sensory
perceptions or includes psychic, religious, or even
extrasensory perceptions, the concept of the a priori
will be narrower or broader. 2. What is the
relationship of the distinction between a priori and a
posteriori and that between analytic and synthetic
statements or judgments? (A statement is analytic if
its truth or falsity can be determined solely by the
rules of logic and the meaning of the terms it
contains.) While empiricists generally hold the view
that only analytic statements can be the object of a
priori knowledge, Kant in particular defended the
possibility of ?synthetic judgments a priori.? 3. What
is the relationship of the distinction between a
priori and a posteriori knowledge and that between
necessary and contingent (accidental) statements?
According to Leibniz and Kant, the two distinctions
are coincident: what is necessarily true can only be
known a priori, and vice versa. Recently, however,
some philosophers have espoused the view that the
truth and necessity of necessarily true statements can
be the object of empirical knowledge.</p>
</div>
<contributorgroup>
<name normal="Willaschek, Marcus">Marcus
Willaschek</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>Aristotle <hi rend="italic">An. Post.</hi>
71b/72a</p>
</listbibl>
<listbibl>
<p>G.W. Leibniz, <hi rend="italic">Nouveaux
Essais</hi>, VI.2</p>
</listbibl>
<listbibl>
<p>I. Kant, <hi rend="italic">Kritik der reinen
Vernunft</hi> (B), Introduction</p>
</listbibl>
<listbibl>
<p>R. Eisler, H. Schepers & G. Tonelli, <hi
rend="italic">HWP</hi> 1, 1971, 462?474)</p>
</listbibl>
<listbibl>
<p>A. Casullo, ??A priori/a posteriori? and ?a priori
knowledge,?? in: <hi rend="italic">Companion to
Epistemology</hi>, ed. J. Dancy & E. Sosa, 1992,
1?8.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</complexarticle>
</art>
<art>
<complexarticle id="COM-00007" entry="Aaron"
sortcode="10037" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>Aaron</mainentry>
<mainentry lang="en"> Aaron </mainentry>
</articleentry>
<info/>
<div>
<head>I. Old Testament</head>
<p>The origin of the name is uncertain. In the Old
Testament A. is the brother of Moses and his spokesman
(Exod 4:14f.). He was reputed to be a ?Levite?
(Priest; Exod 4:14), and the traveling companion and
deputy of Moses (Exod 7:1-7), a miracle worker (Exod
8:1f.), a charismatic leader (Exod 17:10-12; 24:14)
and the progenitor of the legitimate,
Levitical-Aaronic priesthood of Israel (Exod 28f.; Lev
8?10; Num 3:5?4:49; 8:5-26; 16?18). At the same time,
however, he was responsible for the establishment of
the illegitimate cult of the golden bull (Exod 32).
Here it may be a matter of a negatively directed
etiology of the sanctuary at Bethel (Beyerlin), whose
priests probably saw in A. their progenitor. Num 12
portrays A. as an adversary of his brother: along with
his sister Miriam he questioned Moses? claim to
exclusive leadership. Nevertheless, the heaviest
penalty did not fall on him, but Miriam. All this
together makes clear that several strands of tradition
have influenced one another. At the most, the
pre-priestly source lying behind the tradition of A.
as a charismatic leader might prove to be a historical
recollection. The historical A. appears to have come
from the southern tribes: the oldest tradition to
attach itself to his person (Exod 15:29; 17:8-16;
18:12) arose from south Judah (Noth). The traditions
that portray A. as the brother of Moses, prophet,
wonder-worker or ancestor of the priesthood are later.
Eventually, these traditions were written down in P,
whose Aaronic genealogy was the result of postexilic
compromises among groups (Zadokites,
?Levites,? Abiatharides) warring over
predominance among the priests. Since then the whole
priesthood has traced itself back to A. as its common
ancestor (1 Chron 5:27-41).</p>
<contributorgroup>
<name normal="Schaper, J.">Joachim Schaper</name>
</contributorgroup>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>J. Wellhausen, Prolegomena zur Geschichte Israels,
1878, 61905, 135-137 ? M. Noth,
Überlieferungsgeschichte des Pentateuch, 1948, 31966,
195-199 ? W. Beyerlin, Herkunft und Geschichte der
ältesten Sinaitraditionen, 1961, 144-163 ? A.H.J.
Gunneweg, Leviten und Priester (FRLANT 89, 1965) ? A.
Cody, ?Aaron, Aaronitisches Priestertum? I, TRE 1,
1977, 1-5 ? H. Valentin, Aaron (OBO 18, 1978) ? N.
Allen, ?The Identity of the Jerusalem Priesthood
during the Exile,? Hey J 23, 1982, 259-269 ? S.L.
Cook, ?Innerbiblical Interpretation in Ezekiel 44 and
the History of Israel?s Priesthood,? JBL 114, 1995,
193-208.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</div>
<div>
<head>II. Ancient Judaism</head>
<p>Philo gave prominence to the understanding of Aaron
as the spokesman of the word of God, in which role he
is nevertheless ranked below Moses, and Philo
designated Aaron as the ?expressed word?
(<foreign
n="gre">όγος</foreign>
π<foreign n="gre">ρ</foreign>o<foreign
n="gre">φορικός</foreign>/l<foreign
n="gre">ό</foreign>gos prophorik<foreign
n="gre">ό</foreign>s migr. 78; det. 39.126). In a
few writings from Qumran there appears the
expectation of a Messiah from the lineage of A., who
is conceived of as the priestly partner of the Davidic
Messiah (1QS 9.11; cf. CD 13.1). In Rabbinic
literature one encounters the struggle for
reconciliation as the characteristic feature of A.
(mAvoth 1.12). Because he is the prototype of the High
Priest, Rabbinic exegesis leaned toward minimizing his
responsibility for the affair with the golden calf
(LevR 10.3). By contrast they emphasize A.?s strength
in the face of the death of his sons Nadab and Abihu,
for which various explanations were sought. </p>
<contributorgroup>
<name normal="Jacobs, M.">Martin Jacobs</name>
</contributorgroup>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>L. Ginzberg, Legends of the Jews, vol. III, 1911 ?
L. Smolar & M. Aberbach, ?The Golden Calf Episode in
Postbiblical Literature,? HUCA 39, 1968, 91-116 ? G.J.
Brooke, ?The Messiah of Aaron in the Damascus
Document,? RQ 15, 1991, 215-230.</p>
</listbibl>
<listbibl>
<p>Martin Jacobs</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</div>
<div>
<head>III. Ancient Judaism</head>
<p>Philo gave prominence to the understanding of Aaron
as the spokesman of the word of God, in which role he
is nevertheless ranked below Moses, and Philo
designated Aaron as the ?expressed word?
(<foreign
n="gre">όγος</foreign>
π<foreign n="gre">ρ</foreign>o<foreign
n="gre">φορικός</foreign>/l<foreign
n="gre">ό</foreign>gos prophorik<foreign
n="gre">ό</foreign>s migr. 78; det. 39.126). In a
few writings from Qumran there appears the
expectation of a Messiah from the lineage of A., who
is conceived of as the priestly partner of the Davidic
Messiah (1QS 9.11; cf. CD 13.1). In Rabbinic
literature one encounters the struggle for
reconciliation as the characteristic feature of A.
(mAvoth 1.12). Because he is the prototype of the High
Priest, Rabbinic exegesis leaned toward minimizing his
responsibility for the affair with the golden calf
(LevR 10.3). By contrast they emphasize A.?s strength
in the face of the death of his sons Nadab and Abihu,
for which various explanations were sought. </p>
<contributorgroup>
<name normal="Jacobs, M.">Martin Jacobs</name>
</contributorgroup>
<pseudobiblio>
<bibliogroup>
<listbibl>
<p>L. Ginzberg, Legends of the Jews, vol. III, 1911 ?
L. Smolar & M. Aberbach, ?The Golden Calf Episode in
Postbiblical Literature,? HUCA 39, 1968, 91-116 ? G.J.
Brooke, ?The Messiah of Aaron in the Damascus
Document,? RQ 15, 1991, 215-230.</p>
</listbibl>
<listbibl>
<p>Martin Jacobs</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</div>
</pseudoarticle>
</complexarticle>
</art>
<art>
<dummyarticle id="DUM-00024" entry="Abel"
sortcode="20657" volume="1" page="0">
<pseudoarticle>
<articleentry>
<mainentry>Abel</mainentry>
<mainentry lang="en"> Abel -> Cain and Abel
</mainentry>
</articleentry>
<info>
<sumpara>Abel<xref target="0000">Kain/Abel</xref>
</sumpara>
</info>
</pseudoarticle>
</dummyarticle>
</art>
<art>
<complexarticle id="COM-00022"
entry="Abbreviaturen/Abkürzungen" sortcode="00000"
volume="0" page="0">
<pseudoarticle>
<articleentry>
<mainentry>Abbreviaturen/Abkürzungen
[German]</mainentry>
<mainentry lang="en"> Abbreviations [English]
</mainentry>
</articleentry>
<info>
<sumpara/>
</info>
<div>
<head>
<hi rend="bold">I.</hi> Medieval
Abbreviations.</head>
<p>Medieval abbreviations are based on the principles
of suspension and contraction developed in antiquity
(epigraphical, juridical-administrative abbreviations,
sacred names). In the 6th?7th/9th centuries, the fonts
that developed variously by region (<xref
target="0000">book/book-making since antiquity</xref>)
developed different traditions in the use of
abbreviations. The Carolingian minuscule that
gradually gained predominance abandoned many
abbreviations and leveled many differences. Because of
the rapid development of academic publishing at the
universities, the number and methods of abbreviations
multiplied anew.</p>
</div>
<contributorgroup>
<name normal="Schmid, Anne">Anne Schmid</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<head>[References]</head>
<listbibl>
<p>L. Traube, <hi rend="italic">Nomina Sacra</hi>,
1907</p>
</listbibl>
<listbibl>
<p>W.M. Lindsay, <hi rend="italic">Notae Latinae</hi>,
Latin 1915, repr. 1965</p>
</listbibl>
<listbibl>
<p>N. Giovè Marchioli, <hi rend="italic">Alle origini
delle abbreviature latine, Ricerca Papirologica</hi>
2, 1993.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
<pseudoarticle>
<div>
<head>
<hi rend="bold">II.</hi> Catholic Orders.</head>
<p>Abbreviations for order designations appear
(non-uniformly) since the late Middle Ages. The
following selection includes the standard
abbreviations: B.M.V.=Beata Maria Virgo;
C.=Congregatio; Can.=Canonicus; Cl.=Clerici;
I.=Institutum; Miss.=Missionarius; O.=Ordo;
Reg.=Regularis; S.=Sanctus; Soc.=Societas.</p>
<p>AA (C. Augustinianorum ab Assumptione): <xref
target="0000">Assumptionists</xref>; C(an)R(eg):
Regulated <xref
target="SIM-11250">Canonists/Canons</xref>; CCF (C.
Caritatis Fratrum): <xref target="0000">Brothers of
Charity</xref>; CFA (C. Fratrum Alexianorum): <xref
target="SIM-00408">Alexians</xref>; CMF (Cordis Mariae
Filii): <xref target="0000">Claretines</xref>; CMM (C.
Miss. de Mariannhill): <xref
target="0000">Missionaries of Marianhill</xref>; CP
(C. Passionis Iesu Christi): <xref
target="0000">Passionists</xref>; CR (O.Cl.Reg. vulgo
Theatinorum): <xref target="0000">Theatines</xref>;
C(R)SA (Can.Reg. S. Augustini): <xref
target="0000">Augustinian Canons</xref>; CRSP
(C.Cl.Reg. S. Pauli Decollati): <xref
target="SIM-01511">Barnabites</xref>; CSsR (C.
Sanctissimi Redemptoris): <xref
target="0000">Redemptorists</xref>; CVUOSB (C. Vallis
Umbrosae O.S. Benedicti): <xref
target="0000">Vallombrosians</xref>; FMA (Filiae
Mariae Auxiliatricis): Sons of Mary, Help of
Christians <xref target="0000">Salesian Society of Don
Bosco</xref>; FMS (I. Fratrum Maristarum a Scholis):
<xref target="0000">Marist Fathers</xref>; FSC (I.
Fratrum Scholarum Christianarum): <xref
target="0000">Brothers of the Christian
Schools</xref>; IBMV: <xref target="0000">English
Ladies</xref>; MAfr (Miss. Africae, Patres Albi):
<xref target="0000">White Fathers</xref>; MI
(O.Cl.Reg. Ministrantium Infirmis): <xref
target="SIM-11223">Camilliani</xref>; OAD (O.
Augustiniensium Discalceatorum): Augustinians-<xref
target="SIM-01490">Discalced</xref>; OAnnM (O. de
Annuntiatione B.M.V.): <xref
target="0000">Annuntiates</xref>; OC/OCarm (O. Fratrum
B.M.V. de Monte Carmelo): <xref
target="0000">Carmelites</xref>; OCart (O.
Cartusiensis): <xref target="0000">Carthusians</xref>;
OCD (O. Fratrum Discalceatorum B.M.V. de Monte
Carmelo): Discalced Carmelites; Ocist (O.
Cisterciensis): <xref
target="0000">Cistercians</xref>; OCR/OCSO (O.
Cisterciensium ]Reformatorum seu- Strictioris
Observantiae): <xref target="0000">Trappists</xref>;
OdeM (O.B.M.V. de Mercede): Mercedarians;
OFM/OFMCap/OFMConv (O. Fratrum Minorum
]Capuccinorum/Conventualium-): <xref
target="0000">Franciscans</xref>/<xref
target="0000">Capuchins</xref>/<xref
target="SIM-14153">Minorites</xref>; OH (O.
Hospitalarius S. Joannis de Deo): Brothers
Hospitallers of St. John of God; OM (O. Minimorum):
Paulaists (<xref target="SIM-14144">Minims</xref>); OP
(O. Praedicatorum): <xref
target="0000">Dominicans</xref>; OPraem (Candidus et
Can.O. Praemonstratensis): <xref
target="0000">Premonstratensians</xref>; Or (I.
Oratorii S. Philippi Nerii): <xref
target="0000">Oratorians</xref>; OSA (O. Fratrum S.
Augustini): Augustinians (until 1969 <xref
target="SIM-01298">Augustinian-Eremites</xref>]OESA-);
OSB (O.S. Benedicti): <xref
target="0000">Benedictines</xref>; OSC (O.S. Crucis):
Fathers and Brothers of the Holy Cross; OSCl (O.S.
Clarae): <xref target="SIM-11826">Clarists</xref>; OSM
(O. Servorum Mariae): <xref
target="0000">Servites</xref>; OSPPE (O. Fratrum S.
Pauli Primi Eremitae): <xref target="0000">The Pauline
Fathers</xref>; OSSalv (O. Sanctissimi Salvatoris):
<xref target="0000">Birgittines</xref>; OSST (O.
Sanctissimae Trinitatis): <xref
target="0000">Trinitarians</xref>; OSU (O.S. Ursulae):
<xref target="0000">Ursulines</xref>; OT (O. Fratrum
Domus Hospitalis S. Mariae Teutonicorum in Jerusalem):
Teutonic Order<xref target="0000">Priests of the
Teutonic Order</xref>); PSS (Soc. Presbyterorum a S.
Sulpitio): Sulpicians; RSM (Religious Sisters of
Mercy, Sorores a Misericordia): <xref
target="0000">Sisters of Mercy</xref>; SAC (Soc.
Apostolatus Catholici): Pallottini: SCVO (Sorores
Caritatis S. Vincentii a Paul): <xref
target="0000">Vincentians</xref>; SDB (Soc. S.
Francisci Salesii): <xref target="0000">Salesian
Society of Don Bosco</xref>; SDS (Soc. Divini
Salvatoris): <xref target="0000">Salvatorians</xref>;
SI/SJ (Soc. Iesu/Jesu): Society of Jesus, <xref
target="0000">Jesuits</xref>; SM (Soc. Mariae): <xref
target="0000">Marists</xref>, <xref
target="SIM-13596">Marianists</xref>; S(ch)P
(O.Cl.Reg. Pauperum Matris Dei Scholarum Piarum):
<xref target="0000">Piarists</xref>; SSND (C. Pauperum
Sororum Scholarum Nostrae Dominae): Poor <xref
target="0000">School Sisters of Notre Dame</xref>; SSS
(C. Presbyterorum a Sanctissimo Sacramento): <xref
target="SIM-04705">Eucharistines</xref>; SVD (Soc.
Verbi Divini): <xref target="0000">Steylian
Missionaries</xref>.</p>
</div>
<contributorgroup>
<name normal="Heim, Manfred">Manfred Heim</name>
</contributorgroup>
</pseudoarticle>
<pseudobiblio>
<bibliogroup>
<head>[References]</head>
<listbibl>
<p>H.Ooms, <hi rend="italic">Repertorium universale
siglorum Ordinum et Institutum religiosorum in
Ecclesia catholica</hi>, 1958</p>
</listbibl>
<listbibl>
<p>G.Schwaiger, ed., <hi rend="italic">Mönchtum,
Orden, Klöster</hi>, <hi
rend="superscript">2</hi>1994, 476f.</p>
</listbibl>
<listbibl>
<p>
<hi rend="italic">AnPont</hi> 1996.</p>
</listbibl>
</bibliogroup>
</pseudobiblio>
</complexarticle>
</art>
</sample>
I hope someone can help resolve this issue, I'm
planning to use saxon for this stylesheet cause I find
it much faster than using AltovaXML however, the
AltovaXML gives me my required output (I just need to
remove use-character-maps in the ouput element with
method="HTML" or replace the HTML with XHTML)
Thanks,
UlyLee
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