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Annals of Tisbury
The town of Tisbury, incorporated July 8, 1671, included the present town of West Tisbury, the region originally settled by the early proprietors, - and the limits of the town remained intact, territorially, until May 1, 1892, when as a result of a long continued agitation, the old town was divided. The portion formerly known as Homes Hole Neck retained the corporate name and ancient records of Tisbury, and the settlement at West Tisbury, where the town had its first beginnings, took the latter name.
The present town of Tisbury, in consequence of this division, represents but a moiety of the original limits of the old town. Its boundaries are as follows:-
1. Stone monument at Makonikey near the Sound shore.
2. Same on top of the hill at Makonikey.
3. Same on North Shore road, near site of old school-house.
4. Same, top of hill in D. D. Norton's pasture.
5. Same, in woods, westerly from gate of Shubael Weeks.
6. Same on South side of State Highway.
7. Same S. W. from M. M. Smith's, edge of woods.
8. Same, easterly side of Chickemmoo path.
9. The Four Town Bound.
10. Thence on straight line to head of Tashmoo pond.
11. Thence on straight line to Stepping Stones, head of Lagoon.
12. Line dividing Lagoon through outlet at bridge, Beach road.
The boundaries on all other parts are water; included within these limits is the village of Vineyard Haven, which contains the greatest portion of the population of Tisbury.
NOBNOCKET.
This was the ancient name bestowed by the natives on all the territory covered by the village of Vineyard Haven, in the present town of Tisbury. The Sachem Ponit, in 1682, calls himself 'of Nobnocket alias Holmes his hole,' and his jurisdiction extended north of a line drawn from the stepping stones to the head of Tashmoo, to include the entire neck. Eliot uses an adjectival prefix in various forms to indicate 'dry,' one of which forms is Nunnob, which he abbreviates to Nob (Isaiah, XI, 15; XLIV, 3). In the Narragansett dialect the nasal sound of N is heard before the vowel, which accounts for the intrusion of the N in Nobnocket, giving us an etymology of Nob(n)ocket, meaning at the dry land or place. This may indicate that the original Nobnocket was a place where the Indians settled on the shore, an enclosed place, a designation which afterwards was extended to include the whole region above described as Ponit's Sachemship. [This name appears but once in the records, which is rather unusual for a territorial name.]
HOMES HOLE.
This is the oldest place name on the Vineyard, dating from 1646, when 'the eastermost chop of homses hole' is first mentioned, only a quarter of a century after the settlement of Plymouth. The word 'hole,' as given to a small inlet of water affording shelter to boats, is of common occurrence in this region. Familiar instances are Woods' Hole, Robinson's Hole, and Quick's Hole, and the prefix in each instance is probably derived from personal names. In our case, however, it has another origin, which is doubtless aboriginal, as it is probably derived from 'Homes,' meaning an old man (Roger Williams, Key.), and the entire name signifies 'old man's hole.' A similar place name, with identical variations in orthography, is found on Long Island at North Sea - Holmes Hill, which in early records was called 'Homses' and 'Homses Hill.' [Southampton, L. I. Records, II, 310. In a note to an Indian deed of 1663 there is found this: 'and there lived an old Homes and his sonne, &c.' (Smithtown p. 1)] The word 'homes' indicates decrepitude as applied to an aged person, and probably was applied to an old chief who made this place his abode when the first settlers, in 1642, came to the island. This name was retained for nearly two hundred years, when it came to be changed to Holmes Hole, after the spelling of the family of Holmes who had settled here in the previous century. [Dukes Deeds, VIII, 53. The Holmes family of Vineyard Haven are descended from John Holmes, first of the name, who in 1760 became a land owner on the Vineyard.]
VINEYARD HAVEN.
The name of Holmes Hole became officially eclipsed in 1871, as a result of persistent agitation on the part of a number of residents. The original name had in it but a faint suggestion of dignity or character, and to hail from a 'Hole' was a source of chagrin to many of its inhabitants when traveling abroad. A number of substitutes were suggested, including Tisbury Harbor and Vineyard Haven, and the latter finding the most favor with the majority, it received its confirmation on Feb. 21, 1871, by the general government, when the Post Office Department officially adopted the name for the office. This new title is a more euphonious and appropriate name than its predecessor, as the harbor has been the great haven of the Vineyard from time immemorial, and doubtless this last christening will survive for many generations.
There being no separate enumerations of the residents of the present town of Tisbury Prior to the division in 1892, only fragmentary evidences are available to enable us to form an estimate of the population at long intervals, before that date. In 1700 the families of Thomas West, Isaac Chase, and Edward Cottle comprised all the known residents in the present town limits, and the three households numbered 27 persons of all ages and sexes. In 1750, by a computation of the families known to have lived here at that date, West, Chase, Wheldon, Daggett and Norton, a total of about 100 souls can be placed, of which the Chases furnish 40, Wests 30 and the rest is divided between the others. It makes no account of transient residents, of which there were doubtless a goodly number, as happens in every seaport.
In 1775 a map of Homes Hole and the present town limits, including the eastern part of Chickemmoo, shows forty-one houses, which can be estimated as containing forty-five families of five each, comprising a total of 225 persons. An examination of the national census of 1790 enables the author to locate about 350 persons in the town limits on that date. In 1807 a writer who investigated conditions in the county stated 'there were about 70 houses in Homes Hole.' [Mass. Hist. Soc. Coll. III.] Adding fifteen for Chickemmo, and estimating that they housed one hundred families, we can use the accepted multiple and obtain a total of 500 souls at that date.
In 1838 another writer stated that there were about 100 dwelling houses in Homes Hole, and from a similar calculation, allowing for an increase in Chickemmo, we can estimate about 700 persons residing here. [Barker, Hist. Coll. of Massachusetts.] In 1850 the number of inhabitants in Homes Hole, 'extending to the head of Pond and Sylvanus Luces' was 1074, [Mss. notes of R. L. Pease, who took this decennial census.] showing for the first time an increase over the western half of the original town. Nothing further is available in subsequent enumerations until the census of 1890, when this town had, in round numbers, about 1050 persons. The census of 1900 showed 1149 inhabitants residing in our present town limits, and the state census of 1905 showed a population of 1120.
ANCIENT LANDMARKS.
ALGONQUIAN PLACE NAMES.
Ashappaquonsett, (1671). - The modern form is Chappaquonsett. It is probably from the Algonquian words, Ashappaqu'un-es-et, meaning 'where the nets are spread,' that is, to dry. The name seems to belong to the creek which forms the outlet of Tashmoo Lake, and the definition applies perfectly to the low sandy formation of that region, where the Indians had one of their chief fishing stations.
Kuttashimmoo, (1671). - All the early deeds refer to a spring called Kuttashimmoo, the etymology of which is represented by the Algonquian Keht-ashim-ut, meaning ' at the great spring.' It is variously spelled, Ketesshumue, Catashmoo, and is now shortened to Tashmoo. The name belongs to the spring, but it was early (1682) applied to the pond into which it flows.
Komoquisset. - This name, with a variation of Cumaqueast, occurs in 1691 in a deed to Thomas West, and relates to a place included in his purchases in this region. From analogy it is probable that it means the 'place of the house,' perhaps that of the Sachem of the locality.
Maneh-chahhank-kanah. - This name was applied to the deep valley, now called 'Chunk's Swamp,' a corruption of the middle portion of the Algonquian word, a result that usually happened in similar cases. The meaning of it is 'the fenced planting field,' a place probably set off by the Indians for their cultivation.
Machequeset. - This was a swamp on the east side of Tashmoo, so called in 1729 (Deeds, IV, 342, 347). It is probable that the same word appears in another form, Cha- qusitel, a corruption of (Ma)chaqu(e)sitel, as 'caled by the Indian Sachem and Indians' (ibid., IV, 26). It means the 'poor or miry place.'
Qussuck-quea-queatess (1684). - This was a spring in the Kuttashimmoo region, and may be another designation for the 'great' spring itself. Uquiessah. - This was the name given to Little Neck. It occurs in other places on the Vineyard, and has the significance of a boundary term, 'as far as' or the 'ending,' or terminations of some land or property.
Weaquatickquayage (1673). - This name, denoting the land at the head of Lagoon pond, is spelled in a variety of ways, owing to its complicated formation. The more modern form is an abbreviated one, Weahtaqua, and it is sometimes spelled Webbataqua, which is fanciful as well as incorrect. It occurs frequently through New England, and an early instance of it is on the neighbouring island of Nantucket. It is a compound of We-a-qua-tukq-auke, which is a word meaning 'land at the head of the tidal cove.' In the Court records of 1685 the bounds of 'homses hole neck' were adjudged by Samuel Tilton and Thomas Mayhew as arbitrators ' to have bin set by towonticut by a fut path which gose from weakuttockquayah unto cuttashimmoo on the other side of the neck.' Matthew Mayhew wrote it Waquittuckquoiake (Deeds, I, 69). 'at holms his hole or the Springs at the head of that Cove called Weahtaqua' (Mass. Arch., CXII, 422; dated June, 1692) shows the gradual elision.
ENGLISH PLACE NAMES.
Bass Creek. - A salt-water creek which emptied the Lagoon. Its original course may have been midway of the beach which separates the harbor, but before 1781 it had cut a channel along the line of Water street, and was six, or seven feet deep a century ago. Small draft vessels entered this creek and discharged cargoes on the shore adjoining the 'Great House' and other inns in that vicinity. It derived its name, probably, from an incident occurring in the winter of 1778 following Grey's Raid, when a large number of bass were frozen in the creek and furnished food to the impoverished inhabitants.
Ferry Boat Island. - The larger of two grassy islands in front of the Marine Hospital is called Ferry Boat, because it was the landing stage of Isaac Chase's ferry in colonial days.
Lagoon. - This body of salt water was originally called the harbor of Homes Hole, and later, until about 1740, Waketaquay pond or some form of that Algonquian place name. It is first of record as the 'lagoon of salt water' about 1743, as far as known, being then so called in a deed. [Dukes Deeds VI, 530, Westt o Melville (entered August 22, 1743). It was called Wakataqua pond in 1739 (Probate, III, iii).] From that time forward, this name was applied to it with increasing frequency, until it had supplanted all other names. It is an English derivative from the Spanish and Italian words laguna (Latin lacuna), meaning a lake in general terms. In the restricted sense it is applied to a lake or body of water on a coast, formed by a belt or reef of sand thrown up by sea action. This is the actual topography of our Lagoon, but by whom it was so called at first is not known. The word may have been applied by a Spanish or Italian sailor who happened in the harbor, or by a resident who had sailed the Spanish Main and learned the significance of the word.
Manter's Hill. - The high land on Main street which has its summit near the present Sanitarium. It derived its name from Jonathan Manter (62) who married Sarah Chase (102) in 1755, and began a series of purchases of land in Homes Hole neck two years later, through which he became one of the largest land owners of his day. His property extended from the harbor to Tashmoo, and in the house which he built on this estate, probably about 1755-6, was born, in 1757, his daughter Parnell, one of the 'Liberty Pole' heroines.
Mount Aldworth. - A name recently applied to the high land on the Edgartown road, overlooking the harbor. It was erroneously bestowed under the supposition that Martin Pring landed here in 1603, but reference to Vol. 1, p. 78, disposes of that theory.
Rand's Hill. - The first high land on the State highway to West Tisbury, after leaving Vineyard Haven village, was called Rand's hill a century ago. It derived this name from Caleb Rand, who purchased a tract there in 1755 of Thomas West.
Red Coat Hill. - A name sometimes applied to the first high land on the State highway after passing Tashmoo, on the way to West Tisbury. It is said some accoutrements of a British soldier were found there, probably the relics of Grey's Raid.
Slough. - A small marshy pond near the Arnoux estate on the West Chop road. It was in existence in 1725, but has recently been obliterated by improvements to the property in that vicinity.
SALE OF WEST CHOP BY INDIANS, ABOUT 1663-4.
It is probable that for many years subsequent to the settlement at Edgartown, West Chop, like its opposite neighbor, East Chop, remained uninhabited by whites. The first intimation which we find of the settlement of English on this territory, which was uniformly called Homes Hole neck, is undoubtedly found in the following letter from Thomas Mayhew, Sr., to Gov. John Winthrop, Jr., of Connecticut, regarding a purchase made of the Indian sachems, Poketapace and Pesoonquan, by Thomas Layton and Peter Tallman, two land owners, and possibly residents of Edgartown.
5-1-64 Uppon the Vyneyard
Right Worshipfull Mr John Wynthrop
Sir:-
I desire youe to resolve me if any man can possesse that he doth purchase of the heathen, without the leave of the pattentees. Under correction I thinke not: because the land is absolutely conferred on the pattentees & successours as firm as possible can be, by the state of England & all the pattentees graunt to such ass in freinshipp with them are assured to holld it: so it is in this pattent & in your pattent, as I take it, a coppy whereof I have seene. I suppose your sellfe can tell if any such liberty to be taken or not, in a word or two by any leave from his Majestie: to me it annyhilates pattents. Tis my case: I hope to receive a word about it. Thus with my service to your kind and deservedly honored sellfe I rest
Your servant to command
Thomas Mayhew. [Mass. Hist. Coll. VII.]
What reply Winthrop made to this communication is not known, but the position stated by Mayhew was unquestionably the proper and legal one. The exigency caused Mayhew to act for the protection of his vested interests on the Vineyard, and he called together the principal Indians of Taakemmy for a council about the sale of lands within their territory, and on Aug. 24, 1664, Papamek and twenty-nine other 'gentlemen and common Indians' agreed with Mayhew that there 'shall be noe land sold within the bounds of Takemme without the consent of the two sachims - - - - that is Wanamanhut (and) Keteanum.' And they further declared 'that John Poketapace (and) Mr. Pesoonquam weer never owners of the land sold to Peter Tallman: and we all agree as one man to withstand and reject that bargain.' [Dukes Deeds, 1.]
It appears that when Thomas Layton and Peter Tallman, who had been residents of Rhode Island, living in Portsmouth and Newport respectively, made a purchase of Homes Hole neck of those two Indians, they did so without the consent, and possibly without the knowledge, of the patentee. When this purchase occurred is not known, as no record of it appears, but it was prior to 1664, when the above letter was written and the council of Indians held. Whether Layton and Tallman purchased it for occupancy or as a speculation is also equally indeterminate, but it appears that about 1667 the two purchasers authorized Francis Usselton, also a resident of Edgartown, to take possession of the Neck in their name and behalf, and that acting upon this authority he did so, remaining for some months in occupancy as their agent.
FRANCIS USSELTON - SQUATTER.
Usselton is therefore to be reckoned as the first white man to establish a residence in the present limits of Vineyard Haven. Where his house was cannot be determined, but he has left his name upon the fine headland down the neck, known as Husselton's Head, a corruption of the settler's surname. In the division of the Chase property in 1726, the sixth lot was bounded by a 'stake standing on the south side of a hollow called Usingtols hollow,' which is the ravine just south of the Head, represented by the lane leading to Edward C. Lord's store. It may be surmised that here was the temporary abiding place of Francis Usselton, which gave it the name. This man first appears in New England at Wenham, Mass., where he married Sarah Barnes, Nov. 25, 1655, our first record of him, and there two children of this marriage are entered, viz: Mary, born Aug. 17, 1656, and John, born Sept. 20, 1657. [Contemporaneously with Francis there lived in Wenham a Charles Usselton, who may have been a brother, or a son by a former marriage.] The Essex County Court files furnish considerable evidence that Francis was a litigious man, as he is either plaintiff or defendant in civil and criminal suits in 1659 and 1660, a number of times; in the latter year he is called of Topsfield, the town adjoining Wenham. When he came to the Vineyard can not be accurately determined, but the first recorded date is Dec. 2, 1659, which overlaps that of record in Topsfield.
He must have come here about 1661, as the last date of his appearance in Essex County is Oct. 8, 1660, and we can rely on the correctness of those, as they are original records, while Edgartown has only an abstract of her first books. His first appearance here is in the Courts, in which he sued Thomas Jones for defamation, and James Pease sued Usselton for 'Belying his wife.' Both these cases, which are entered at one session of the court, may be related to one matter. It appears that Usselton bought at one time forty acres at the Elizabeth Islands of Thomas Mayhew, Sr., but the exact date is not known, and his earliest change of abode might have been to that region. Whatever the facts, he soon disappears from view after his eviction from the squatter rights he assumed in behalf of Layton and Tallman. As our first resident, however, his name should be perpetuated where it has had a standing for over two centuries.
EVICTION OF USSELTON.
Mayhew brought suit against Layton and Tallman for trespass on the part of their agent and recovered judgment. Armed with this authority he delegated Richard Sarson, John Eddy, John Gee, and James and John Pease of Edgartown to go to the Neck and dispossess, forcibly or otherwise, Tallman's and Layton's representative. Whether this was accomplished forcibly or peaceably does not appear, but that it was effectual is of record. On the 18th of June, 1667, as a reward for their services, Mayhew deeded Homes Hole neck to these five persons, Sarson, Eddy, Gee, and John and James Pease, which he divided into six parts, reserving one-sixth for himself 'in consideration of their reall indeavour to dispossess and keep out intruders from the same land presumptuously without permission.' [Dukes Deeds I, 239. He sold 'so much right in all that land that is claymed by Thomas Layton and peeter Talman of Road Island, ner holm's his hole uppon the Vineyard.'] Only one of the five grantors utilized his grant for the purposes of settlement.
After leaving the Vineyard, Usselton went to Newport, R.I., where he got into difficulties of a similar character. He was banished from that Colony about 1670 or 1671, but undertook to defy the authorities, as appears by the following record relating to the affair:-
Whereas, ffrancis Uselton was by the last Generall Court of Tryalls sentenced to depart this Island, and not to return without leave of two Magistrates; and he the said Uselton; contrary to the said Court of Tryall's sentence, comeinge into the towne of Newport and pubeckly walkeinge the streetes in the time of the Assemblys sittinge, which being taken notice off, and he sent for into the court, to answer for his contempt, instead of giveing the Assembly satisfaction; he the said Uselton, upon orders to the court to depart, as he was goeinge out of the Court turned back and did publickly in the Court jeere the authority in a scornfull manner, saying to the Governor, 'Your honorable wife,' and 'I thanke your justice,' with many other scornefull contemptuous carriages; for which misdemeanure and contempt, the Court doe sentence the said Uselton to be forthwith whipt, with fifteene stripes.
And alsoe it is ordered that the said ffrancis Uselton shall forthwith depart the Colloney; and if he shall come to abide in any towne of this Colloney hereafter it shall be in the power of any two magistrates to cause the said Uselton to be sevearly whipt and sent away. [Colonial Records of Rhode Island.] (Dated June 6, 1671.)
His further history is unknown to the author.
SUBSEQUENT SALES BY THE SIX SHAREHOLDERS.
As previously stated, none of the six shareholders remained here for settlement. All of them disposed of their rights in the following manner: First, Richard~Sarson sold his sixth to Thomas Trapp, Feb. 12, 1669. Second, John Eddy exchanged his sixth with the proprietors of Tisbury for a proprietor's share in the town of Tisbury. Third, the share of John Gee became a source of subsequent litigation because of his death in 1669, and the removal of his heirs to the mainland. Fourth, James Pease sold his share to Thomas Trapp Jan. 31, 1669. Fifth, John Pease conveyed his sixth Aug, 26, 1669, to Thomas Lawton. Sixth, the sixth remaining vested in Thomas Mayhew passed by inheritance to Matthew Mayhew.
The sixth belonging to John Gee, as before stated, remained in abeyance for many years and requires particular examination. It appears that his widow, Hazalelponah (a name, the like of which has never before come to the author's knowledge), removed to Boston with her three daughters, Mary, Martha, and Anne. The widow married Obadiah Woods of Ipswich, as his second wife; and according to contemporary testimony, when he brought his new wife to Ipswich from Boston it was 'the talk of the times,' whether because of her name or his second venture does not appear. Of the daughters, Mary married Thomas Pickering of Greenland, N. H., Anne married Samuel Hodgkins of Gloucester, and Martha married Thomas Cotes.
Mary Pickering, in 1730, laid the foundations for her claim to the property rights of her father in Homes Hole neck by a deposition showing her parentage, and further depositions are on record establishing the marriage of the widow Gee and her daughters. Mary (Gee) Pickering sold her rights to her kinsman, Amos Merrell of Boston, in 1730, who in turn disposed of the share to Joseph Callender of Boston. The rights possessed by the other heirs do not seem to have been asserted.
The ownership was now vested in Thomas Trapp, two-sixths; Thomas Lawton, one-sixth; Proprietors of Tisbury, one-sixth; [The proprietors of Tisbury sold the Eddy sixth to Samuel Tilton, Isaac Chase and Jacob Perkins. Jacob Perkins and Isaac Chase sold to Samuel Tilton 1/3 of Homes Hole Neck, Oct. 11, 1676 (Dukes Deeds I, 283). Samuel Tilton sold his 1/3 of 1/6 to William Rogers in October, 1699 (Nantucket Records III, 17).] John Gee's heirs, one-sixth, and the Mayhew estate, one-sixth. Isaac Chase began to buy these shares in 1676, and by subsequent purchases in 1682, 1683 and 1699 had acquired all but the share belonging to John Gee, and a fractional portion held by William Rogers.
Joseph Callender, who had acquired the Gee interest by purchase, as above stated, entered suit against Abraham Chase, one of the heirs of Isaac, in an action of ejectment, at the November term of court, 1733, claiming one-sixth of Homes Hole neck. The jury returned a verdict in favor of Callender, and Chase appealed. The claim of Callender was finally sustained, and Chase quieted this obstacle to his complete ownership of the Neck by purchasing from Callender for �185, July 19, 1734 (Deeds, VI, 44). Mary Pickering, the surviving daughter of Gee, living at Greenland, N. H., gave a quitclaim to Chase also, and his title was finally satisfactory. As late as 1773 some of the descendants of Gee gave a surrender of their rights to the then owners of land on this neck. [Deeds, X, 257, Hodgkins et als to Norton.]
THE NECK JOINED TO TISBURY.
In order to place this outlying territory tinder a settled jurisdiction, Governor Mayhew decided to join it to the town of Tisbury, recently incorporated, and in 1673 he made the following assignment of his rights in the soil to the new township: -
ffor as much as I Thomas Mayhew have received some instructions from the governor generall Lovelace of the Province and for the peaceable goverment and wele ordering of this Island called Marthas Vineyeard and a certain necke of Land on the west sid of holmes harbour being purchased and like to be Inhabited by English men where for be it known unto all men by these presents that I do for myself heires and assignes grant & assigne the s'd necke of Land to belong unto the s'd town Tisbury on the Vineyeard that the said necke and Inhabitants and estats theire being to be lyable owe and to pay all publike charge with the town of Tisbury as they may be justly rated upon their Lands persons or estats and they to remain and continue untill the sd necke of Land be a particullare township of itselfe or with other lands adjacant
Wittness hereunto my hand this 2 day of August 1673
per me THOMAS MAYHEW Governour [Tisbury Records, 6.]
EARLY SETTLEMENT.
In the following year Isaac Chase, probably in company with Samuel Tilton and Jacob Perkins, all of Hampton, N. H., and related by marriage, came to the new town of (West) Tisbury with a view to a permanent settlement. All were young men, Chase recently a widower of 24, Perkins 34 and Tilton 37 years, and they decided upon Homes Hole neck as the place where they would build their new homes. Chase was refused permission to settle, but later the town allowed him the privilege.
They first acquired the two sixths interest in the Neck belonging to the town (the Mayhew and Eddy shares), but the partners of Chase decided shortly after to leave for other places. Tilton had been granted a home lot in West Tisbury, and later he removed to Chilmark.
Perkins was first mentioned in the records in 1674 as 'of Homes Hole.' He was a married man, and it is to be supposed he brought his wife and family with him to the Vineyard. His residence here was of short duration, as he incurred the enmity of the Mayhews by testifying against Thomas Daggett in the suit against James Skiffe, 1673, and from that time on his lot was not a happy one. Little persecutions followed on each other, until he sold out his interests here in 1676, and settled at Succanesset (Falmouth).
In 1682, Thomas West, who had been a resident of Tisbury, living on the west side of Mill river, sold his property at that place to Arthur Biven and chose his new home at Nobnocket, adding himself and family to the Chases, already at Homes Hole. He bought of Ponit, the Sachem, son and heir of Cheesechamuk, the old Sagamore of that region, thirty acres of land Feb. 8, 1681-2, 'with liberty to build a house.' This tract was on the site of the U. S. Marine Hospital, and was the first of many purchases made by Doctor West of land adjoining this homestead, until he had acquired several hundred acres on the west side of the Lagoon, as far south as the head of that inlet and towards Kuttashimmoo beyond the state highway.
Another resident of West Tisbury followed Dr. West to this new territory, in the person of Edward Cottle, who in 1695 made his first purchase of land bordering on the Lagoon, and extending half way towards Kuttashimmoo. It is not known when he came here to reside, but as he sold his home lot in West Tisbury in 1700, the presumption is that he had before that latter date built his new house at Manehchah-hank-kanah, the name given by the Indians to the locality where his purchase was made.
For thirty years these three families were the only known residents of this region, and in this time the children of the Wests, Chases and Cottles had grown to manhood, married, and most of the girls removed to homes of their own.
DIVISIONS OF LAND.
There were no proprietor's divisions of lots in Homes Hole that are of record, but the six shareholders must have made some allotments in severalty, as appears by scattering references to such a division. In 1674 Matthew Mayhew sold to Perkins four acres of upland 'containing the bredth 1/2 of the Southermost lott layed out at sayd Homes Hole.' [Dukes Deeds, I, 336.] William Weeks, in 1683, sold one-sixth part of the 'two Southermost lots of land: 42 poles by the harbor extending to the fresh pond.' [Dukes Deeds, I, 78.] Again in 1685 Weeks sold 'one compleat half of one third part of the two southmost lots of land upon the Neck.' [Ibid, I, 73.] It is not recorded how Weeks came into possession of these lots, as the six shares granted by Governor Mayhew are all accounted for by continuous transfer of titles. It may be that some additional land was acquired by them of the Indians and subdivided, of which Weeks acquired a part. This would seem probable, as in 1681 'the English lyne' is first referred to, and again in 1685 it is spoken of as 'the line which parts the English land from the Indian land.' [Ibid, III, 314; comp. 1, 73.] This line probably ran from Bass creek to the head of Tashmoo pond, and marked proximately the southern boundary of the grant of 1668 to the six shareholders.
As all of this land passed into the possession and occupation of Isaac Chase before 1685, and was held by him throughout his life as the sole proprietor, but one allotment or division was made by him as successor to the shareholders, until 1725 and 1726, when the entire neck was surveyed and allotted in nine parts by metes and bounds to his heirs. [In 1712 on the same day, Isaac gave to his sons, Abraham and James, one sixth each of his land on the Neck (III, 17, 81) and in 1714 the latter sold his share to Abraham (III, 82) and thus one third of the neck became vested in the older brother.] The results of this division into lots are shown in the accompanying map of Homes Hole neck.
SETTLERS BEFORE THE REVOLUTION.
In the southern extremity of the town, at the head of the Lagoon, the two daughters of Edward Cottle, Esther and Abigail, married, the first a Harding about 1721, and the second John Presbury about 1725, and these two new comers resided on the Cottle property for a few years, for both died early. The widow, Esther Harding, remarried as also did the widow Presbury, but neither marriage resulted in a material increase of the settlement. In the outskirts of the town, owning property here and in Edgartown, but having his house in the latter, lived Henry Luce, who may be reckoned as part of the community within our limits. About 1734 John Crosby from the Cape, married a daughter of Henry Luce and became a settler in the Lagoon region on lands given by her father, and from him descended a family which resided here until the second quarter of the last century.
The marriages of the two brothers, Samuel and Seth Daggett of Edgartown, in 1733 and 1734, to Sarah Chase and Elizabeth West, respectively, brought into the town at that time the first members of that family, and added their names to its annals for the succeeding century. About the same time John Whelden, from the Cape, married a daughter of Abraham Chase and became identified with the small settlement, and in 1745 John Ferguson from Kittery, Me., married another daughter and made his home here. Ebenezer Allen of Chickemmoo, about 1743, married the widow of Samuel Daggett and settled here on the property owned by his wife, and set up housekeeping and innkeeping. In 1748 Bayes Newcomb of Edgartown brought his large family and became a resident. Jonathan Manter of Tisbury married Sarah Chase, one of the co-heirs of Thomas, in 1755, and came here to live on her large landed estate, known since as Manter's hill. At the same time Caleb Rand from Charlestown, a mason by trade, and Shubael Butler of Edgartown, a weaver, were added to the town's population. In 1757 James Winslow, a pilot, came here and married a daughter of Isaac Chase, and in 1759 John Baxter came from the Cape to keep a tavern. Thomas Winston became a resident about this time, and in after years married the widow, Mercy Chase, and succeeded to the business of innkeeping. He left no descendants. In 1761, Shubael Dunham of Edgartown settled in the Tashmoo region of Chickemmoo with a large family of children, the first of the name in this town. John Holmes, a blacksmith, who had been living in Eastville for a few years, made his first purchase of land here in 1765, and became a permanent settler. In 1767 Thomas Manchester of Rhode Island, and in the next year Jabez Downs, from the Cape, were added to the growing town. Some time after, the exact date being unknown, the earliest of our Portuguese settlers, Joseph Dias, came to this place and his descendants remain here at the present time. These names represent the new element which became identified with Tisbury in the first century of its annals, no account being made of the multiplication of the pioneer families, who had by the opening of the Revolution increased and multiplied rapidly.
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Rhubarb is, in all its fleeting glory, inarguably one of springtime's greatest pleasures. As James Beard himself wrote, "The minute I see those enormous leaves and red stalks coming up through the ground... I know that the earth is once more sending forth good things to eat." Another item on the season's hit list? A sweet yet tart strawberry–rhubarb crisp, fresh from the oven. Beard Award nominee Matt Jennings couldn't agree more, and takes the classic dish to new heights with a surprising twist added to the crumble topping: lard.
"Yes! Rendered pork fat makes the topping especially lacy and delicate, with a hint of meaty savor," writes the Boston-based chef in his Beard Award–nominated cookbook, Homegrown: Cooking from My New England Roots. While the topping may be less traditional than your standard crumble, the recipe itself is flexible; you can apply it to any fruit crisp of your choosing—apple in the fall, peach in late summer, the choices are endless. Upgrade your dessert game.


Meet the people who run the NZ Vegetarian Society – who we are and why we do what we do for vegetarianism.
I believe that a plant-based diet is the way of the future and our society is vital for providing support and education for individuals and families on the path to a kinder, healthier world.
I am a third generation NZ vegetarian and was a Civil Engineer and project manager before becoming the mother of two healthy fourth generation NZ vegetarian children.
Coming from a vast extended family of vegetarians, I have a rather unique perspective and have enjoyed the luxury of being the "norm" in my own family.
I held the role of President for many years and am also editor of our magazine Vegetarian Living NZ. Over the years I have observed numerous changes including the growth of awareness and general acceptance of a plant-based diet and the use of the internet for information gathering and dissemination. It is rewarding to see the growing number of third and fourth generation healthy, vegetarian/vegan kiwis.
Through education via schools and the media, it is great to see the youth of today making the connection between protection of the environment, the protection of animals and the food we eat.
I have been the secretary for NZVS for many years and have also worked in the National Office. I am passionate about the NZ Vegetarian Society and it being the authority on vegetarian living. I have been a vegetarian for over 30 years and believe that setting an example in this way, no matter how small, is enough to make a positive difference to somebody!
Originally from Hungary, I have an educational background in Economics and Environmental Management and also have a diploma in Nutritional Science.
Although growing up with animals made me care about and love animals, I only "made the connection" and became vegan in my early 20's. From then on I educated myself on animal rights issues, the health benefits of plant-based diets and the impact on the environment. I have been active as an advocate for many years and love to help people on their path towards a more compassionate lifestyle.
I live with my kiwi husband, whom I "veganised" several years ago, and the most beautiful cat, Rusty.
Before becoming the Wellington Centre President several years ago, I had been the Treasurer since some time in the 1990's. I became vegetarian in the mid-1980's, not long after I heard about the concept for the first time from a friend. I am particularly keen on the NZ Vegetarian Society's role of getting vegetarians together and providing the opportunity for people in the community to find out more about vegetarian lifestyles.
Our Wellington Centre is focused on organising regular social events for people to enjoy and various community events to showcase vegetarian lifestyles. We've also set up a Mentoring Programme for new vegetarians and vegans.
I have an interesting observation: The Time magazine's most influential person of the 20th century was Albert Einstein. The two runners-up were Mohandas Ghandi and F.D. Roosevelt. Einstein and Ghandi were not only both vegetarian but strong advocates of the benefits for all of a vegetarian lifestyle.
I was born and raised vegetarian and (through my parents) have been involved with the NZ Vegetarian Society from a young age. I have been vegan since I was 24, after attending an animal rights conference in Auckland. I have served on the National Executive Committee, been involved through volunteer graphic design work and volunteered at many NZVS stands.
I have always had a strong affection for animals and have never accepted the idea held in general society that taste is a justifiable reason to end the life of another sentient being. With the ethics of meat production, environmental stability and health concerns being brought forward more and more in modern mainstream culture, I feel the world is slowly beginning to shift towards a more compassionate vegetarian lifestyle.
I grew up in Auckland, and I whakapapa to Ngai Tahu, the largest iwi of the South Island. I studied English and philosophy at the University of Auckland and te reo Maori at Te Wananga o Aotearoa. Prior to working at the NZ Vegetarian Society, I was a teacher; I'm also a writer. I transitioned to a vegetarian diet in my mid-twenties, and a few years later I became a vegan. I believe that vegetarianism and veganism are an expression of love not only to non-human animals, but to the natural environment as well. Among the animals who are especially important to me is Minnie, my parents' cat. She and I have a very special relationship. She can be very grumpy, though – it might be because I call her Minnie Mouse!
Vegetarianism has been a way of life for me since birth. I find the thought of eating any part of an animal abhorrent. Over the 30+ years I have been on the NZVS committee, I have performed the duties of Treasurer and Vice President. In addition, I also look after the membership system.
I have been on the NZVS committee for several decades, and am enthusiastic about spreading information about the vegetarian lifestyle near and far. I am one of 5 children all raised on a vegetarian diet in a time when it was an unusual way to live. These days I and my delightful grandchildren (who are 4th generation vegetarian), blend very well with other like-minded, healthy eating, humane individuals.
It has been my pleasure to serve on the NZVS committee since I was 18 years of age until 2014, helping to 'spread the word'. I have participated in many fun festivals, stalls, cooking demos and the like alongside my colleagues.
I was fortunate to be brought up a vegetarian and have followed this lifestyle for nearly 60 years, helping others wherever and in whatever way I can. I believe that we are the 'normal' ones by not eating meat. After all, isn't it obvious that it is barbaric to continue to kill and eat other living creatures in the 21st century?!


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Ex-NIGHTWISH Frontwoman TARJA TURUNEN Says It Is Still 'A Huge Challenge' To Sing Rock
Romania's "Transilvania Culturala" recently conducted an interview with former NIGHTWISH singer Tarja Turunen. You can now watch the chat below. A couple of excerpts follow (transcribed by BLABBERMOUTH.NET).
On the beginnings of her musical journey:
Tarja: "Since I was a little child, I always wanted to do music. That was my passion. I was kind of, I would say, even obsessed with music. I wanted to start learning piano when I was six years old, and after that, my parents were very supportive and they took me to several kinds of music lessons. So music filled all my childhood. Actually, also the teenage years and growing up as a woman, so I've been studying ever since I was six — classical music."
On the transition from classical music to rock and vice versa:
Tarja: "For me, it was a huge challenge — still it is a huge challenge to sing rock, because I never thought of becoming one of the most followed female singers in rock genre; I never, never, never thought about that. But I took the challenge, because I love the music, and it's all about that. For me, there are no borders in music in general. When I'm doing something, I do it with my heart. And so if I feel good about something, I'm going for it; one hundred percent I'm on it. And so that's been my passion in that sense, in music — to feel free. But the transition took time. It took years to really feel comfortable with the voice during the rock performances and running on the stage. I wanted to do my best. I really worked very hard, but I had no teacher to teach me to sing rock. I kept on taking lyrical singing lessons, and that's what really made me stronger also in rock singing."
On how she finds new challenges in music and whether it's important to be always a step ahead:
Tarja: "Yeah, in that sense, for me, because I'm an artist now, I am having a career, and it's a very versatile career; I'm having a lot of diferent kinds of projects going on at the same time. So I'm kind of a workaholic [laughs], if you can call me a workaholic in that sense, because I'm always doing something. I cannot be just doing nothing. I love working, I love music, I love the freedom that I have today as an artist. So, in that sense, you can say that, yeah, okay, I want to be a step ahead. [Laughs]"
On what inspires her when she creates music:
Tarja: "Oh, many things. In general, my life inspires me — the journeys I take with music or with my family or what I see around. You know, things that are surprising me, or things that are bothering me. Positive and negative things of life in general. Books of Paulo Coelho; I'm still reading his books. Music-wise, I listen to a lot of variety kind of music. I listen to soundtracks and I listen to rock and even metal. I listen to pop in general. I love bands like MUSE and stuff like that. I always keep my mind very open when it comes to music."
Turunen was fired from NIGHTWISH at the end of the band's 2005 tour by being presented with an open letter which was published on the NIGHTWISH web site at the same time. In the letter, the other members of NIGHTWISH wrote: "To you, unfortunately, business, money, and things that have nothing to do with emotions have become much more important."
Dutch singer Floor Jansen made her live debut as the frontwoman of NIGHTWISH in October 2012 at Showbox Sodo in Seattle, Washington following the abrupt departure of the band's lead singer of five years, Anette Olzon.
Turunen followed her most recent rock album, "Colours In The Dark", with the exclusive tour CD "Left In The Dark", which was previously only available bundled with a ticket for the "Colours In The Road Tour 2014". "Left In The Dark" was released in July 2014 via earMUSIC.
"Colours In The Dark" charted in 12 countries, with four Top 10 entries, and was praised by the media and, more importantly, by the fans.
Tags: nightwish, tarja turunen
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You suspect that he's got a room filled with folders, with the most unspeakably awful dirt on some of his colleagues who are brave enough to challenge him.
However, it looks like things are closing in on Blatter as football's world governing body, FIFA, are holding secret talks with Sepp about his future as president.
As you know, Blatter has been under gigantic amounts of pressure in recent months, all culminating from FIFA awarding the World Cups to Russia and Qatar. What didn't help was the fact that Blatter's FIFA decided to conduct an audit into the way they awarded the World Cups, which lawyer Michael Garcia completed, which was then published in part, which saw Garcia furiously accusing FIFA of misquoting him and not sharing his findings at all.
Garcia was so furious that Garcia resigned from FIFA's ethics committee last week.
Along with that, UEFA president Michel Platini said emphatically that he would not be backing Blatter in next year's FIFA presidential elections. That's right. Sepp Blatter, a man who has a name that is wholly tarnishing the whole of football and is a walking PR disaster, intends to run for FIFA presidency next year.
See? The brass balls on him is remarkable.
It has emerged that, with the vultures swarming around Blatter's head, there's now a number of people who fancy challenging the FIFA president. Now he's looking weak, they're weighing up their candidacy options.
Presidential candidates have five weeks to formally declare their interest in running for the top job, which Blatter has had since 1998. In that five weeks, Blatter will be dusting off his dossiers and there's going to be a helluva lot of muck-raking.


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Organisers of the Eurovision Song Contest take special care to steer the music event clear of politics, but this year was peppered with – and, according to some, even hijacked by – geopolitics.
Russians cried foul as they saw their bookmaker's favourite candidate Sergey Lazarev settle for third place, while a Ukrainian singing about the crimes inflicted on her family by Soviet leader Joseph Stalin raised the Eurovision trophy on Saturday evening.
Songstress Jamala won with "1944", a tune about deportations of ethnic minority Tatars from the Crimean peninsula during World War II. Herself of Crimean Tatar descent, Jamala has previously drawn parallels between the deportations seven decades ago and Russia's annexation of Crimea in 2014.
The invasion of Russian troops and the eventual takeover of the peninsula from Ukraine provoked Western condemnation and was opposed by many in the region's Tatar community.
Ukrainian President Petro Poroshenko rushed to Twitter to congratulate Jamala after her victory in Stockholm. "Today her voice spoke to the world on behalf of the entire Ukrainian people. The truth, as always, prevailed!" he wrote.
It was not a sentiment that was shared in the Russian capital.
Another Duma member, Franz Klintzevich, suggested Russia should boycott next year's event, which would be exploited by Ukraine to advance its political agenda. As per Eurovision rules, Jamala's victory affords Ukraine the right to host next year's musical extravaganza.
Mixing supersized live performances, plenty of kitsch, patriotic fervour and votes from professional jurors and TV viewers, the annual competition remains a mystery to many outside, and even inside, the continent. But it is viewed by more than 200 million people worldwide – more than the Super Bowl.
Another ingredient of the Eurovision recipe is politics, even if the competition's guidelines say they are off limits and organizers wage an incessant war against creeping agendas. This year was no different, and the Ukraine vs Russia hiccup was not an isolated one.
During the event's first semi-final on May 11, Armenian contestant Iveta Mukuchyan sparked controversy by unfurling the flag of Nagorno-Karabakh, a region bitterly disputed between her country and neighbouring Azerbaijan.
The European Broadcasting Union (EBU) that organises Eurovision swiftly scolded Armenia, calling the brazen display a "serious breach" of rules banning "messages promoting any organisation, institution, political cause". The EBU went as far as to warn the Armenian delegation that it could be excluded from next year or from future contests.
"Armenia and Azerbaijan frequently use the Eurovision to wage a proxy war," noted William Lee Adams, a London-based journalist and Eurovision expert. He said Azerbaijani contestant Samra tried to brush off questions by journalists about the incident, but "you could tell she was seething".
Other politically-tinged performances included Greek band Argo's song "Utopian Land", which could have been interpreted as a call for Greeks strangled by European lenders to reclaim their past greatness, and Bosnia-Herzegovina offering a critique of the way Europe has been treating war-weary refugees.
On the sidelines of the televised contest, there was some commotion in France over its own candidate, Amir.
First, Junior Minister for Development André Vallini expressed outrage that Amir's song "J'ai cherché" featured a chorus sung in English. Second, Amir was forced to respond to a question about a petition to exclude him from the Eurovision because of his dual French-Israeli citizenship.
Euro 2016/Chanson de l'équipe de France en anglais!
Concours Eurovision de la chanson:idem!
"[The Eurovision] is a rebuke not just to anti-Semitism, but to a tendency that is sweeping across Europe and that we want to counter," the singer told French tabloid VSD about the petition that collected some 700 signatures before it was suddenly taken offline.
The international contest runs over with examples of political drama over the years.
"Politics has always been there, and always will be," Adams said, noting that as soon as a single person stepped on a stage to represent an entire country in front of millions of viewers, he or she became an unofficial spokesperson for their homeland whether or not they wanted to.
The Eurovision expert said that the contest turns political even before a single note is played as countries decide to participate, or sometimes, drop out in protest.
The presence of an Israeli delegation each year has long kept countries like Morocco and Lebanon away, he said.
Sometimes performances become political charged with no prior intention. It was the case of Ukraine's 2012 contestant, Gaitana, a singer of both Ukrainian and Congolese descent. Conservative elements within Ukraine questioned her ability to faithfully represent the country.
Ironically, she sang "Be My Guest", ostensibly about accepting foreigners. "Gaitana became a political figure although she had no intention of doing so," Adams remarked.
Ukraine's surprise triumph over the weekend sets the stage for another diplomatic showdown next year, with Russia likely to repeat concerns it will be the target of Western European prejudices.
Adams thinks it is unlikely that Russia will pull out of the famous song contest, as lawmaker Klintzevich has already suggested.
The event gives competing countries an incomparable opportunity for nation branding, one that Moscow has keenly exploited in the past.
Caught in conflicts in Georgia and Ukraine, Russia has entered songs about peace. And this year's contestant was supposed to go a long way in countering perceptions that Russia is anti-LGBT.


When hurrying to drive or catch a flight to a destination, you could forget some important traveling aspects. Travel is not always a rigid thing. This piece is meant to provide useful insights that can be applied to your next trip.
Be aware of certain food allergies when going to a foreign country in order to avoid bad liaisons. If you have food allergies, you should familiarize yourself with the foreign language names of your allergies. You need to be able to communicate well enough to order food that is safe for your consumption.
When traveling to foreign countries, you should be aware of the taxi companies in the city. Ascertain the taxi you're taking is actually legitimate before stepping inside it. Always be mindful of taxis when you are traveling abroad; the person may not be legitimate.
Everyone has a vacation nightmare experience to share! Usually, poor planning is the reason behind such negative talk. You will not have to have a story like that after reading this article and learning how to have a wonderful vacation.
When going to a foreign country, use ATMs to withdraw money. You can lose money if you do otherwise. Dong this can help you save quite a bit of cash over time.
As you plan your vacation, try and be open minded about the destination. Though you may have established favorites, it is always fun to mix things up with some new spots. Choosing a new place to go might save you some money.


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A VISIT FROM THREE SISTERS OF MERCY FROM MINSK and SUBSEQUENT THOUGHTS AND MEMORIES
Sisters Anna, Veronica and Helen with me
Last night and today we had the great privilege of a visit from three "Sisters of Mercy" from the Russian Orthodox Convent of St Elizabeth the Royal Martyr in Minsk, Belarus. They were on a tour to sell products of St Elizabeth's Convent to support their work among physically and mentally handicapped children, handicapped adults, those who have come out of mental hospital, those out of prison and alcoholics. I had been looking forward to their visit ever since my abbot, Fr Paul, gave me the news after I had returned from Peru. I am still in a happy mood after their visit and am looking forward to the next time I visit Belarus.
Because God is Love and the Christian life is a sharing in his divine life, God manifests his life in the world where Christian love is exercised.
"A new commandment I give you: Love one another. As I have loved you, so also you must love one another. By this all men will know that you are My disciples, if you love one another." (Jn 13, 35)"That they may be one, as thou Father in me and I in thee, may they be one in us that the world may know that thou hast sent me. (Jn 17,)"
The Church is visible to the world only in so far as Christian love is visible: without Christian love, the Church plays power games like any other institution and is seen by the world as nothing special and so it renders God's presence opaque to the world.
It is the function of Christ's body on earth to make God's presence in Christ visible but, in every generation, there are people for whom this is their special vocation.
In the 19th Century, Father Damian did this by sharing his life with lepers in the leper colony of Molokai.
Robert Louis Stevenson visited Molokai in 1889 shortly after Saint Father Damien's death (April 1889). He spent eight days there assisting Sister Marianne Cope (also canonized) with the lepers (much to her chagrin, for the author himself then had TB and could have easily contracted the disease in that weakened state). Not long afterwards (actually four years before his own death in 1894), Stevenson came to the defense of Father Damien in a scathing letter (well worth his literary skills and flair for righteous sarcasm), an Open Letter it turned out to be, to a Presbyterian Rev. Mr. Hyde of Honolulu. Hyde had viciously calumniated Father Damien, soon after the saint's death, in a letter to an inquiring fellow Presbyterian minister, a Rev. Gage, that was subsequently published that October, 1889, in an Australian newspaper, the Sydney Presbyterian. The reason that Gage had inquired of Hyde for information about Father Damien was that the whole world was then praising the deceased priest's charity and heroism. Stevenson (himself a Presbyterian) had read that letter while staying in Australia. That same paper refused to carry the famous writer's rebuttal. That is why Stevenson published it as an Open Letter which, on account of his prestige, was read everywhere in the English speaking world. He affirmed that he had an obligation in justice to defend the good name of the priest of Molokai. (Catholicism.org)
Father Damien challenged the anti-Catholicism of Mr Hyde by the quality of his love because it is the kind of love that manifests the presence of the Holy Spirit, and, as St Irenaeus tells us, "Where the Holy Spirit is, there is the Church."
The Sisters of Mercy also impressed the world and manifested the true nature of Catholicism by their incredible work in educating the poor, in and nursing the sick among the most disadvantaged and suffering. In the 19th century no situation was too difficult nor job too dangerous for them. In fact, Florence Nightingale invited them to nurse the troops in the Crimean War. Their reputation as nurses under fire, as people of incredible strength of character, self-forgetfulness, courage and practical love, both at the front in the war and in the United States under the most adverse conditions, was an inspiration to others. Soon there were Anglican Sisters of Mercy, Lutheran Sisters of Mercy and, later on, even Russian Orthodox Sisters of Mercy. Like Mother Teresa of Calcutta and her sisters in the 20th Century, they demonstrated to the world that the Gospel is not just words but a lived reality in which people on earth become a window into heaven.
Princess Elisabeth of Hesse and by Rhine, later Grand Duchess Elizabeth Feodorovna of Russia (Russian: Елизавета Фëдоровна Романова, Elizabeth Feodorovna Romanova; canonized as Holy Martyr Elizabeth Feodorovna; 1 November 1864 – 18 July 1918) was a German princess of the House of Hesse-Darmstadt, and the wife of Grand Duke Sergei Alexandrovich of Russia, the fifth son of Emperor Alexander II of Russia and Princess Marie of Hesse and by Rhine.
She was a granddaughter of Queen Victoria and hence a maternal great-aunt of Prince Philip, Duke of Edinburgh, the consort of Queen Elizabeth II.(Wikipedia)
The young princess grew up to be very beautiful, and at the age of nineteen, married a Grand-Duke of Russia, Sergei Alexandrovich. Through Elizabeth's marriage, her sister Alexandra was to meet and marry another Russian, the future Tsar Nicholas II. On moving to Russia to live with her husband, Elizabeth, who had always loved God, was soon drawn to Orthodox Christianity, intuitively perceiving the deep spirituality of the Russian Orthodox Church. Sorrowfully accepting the disapproval of her Lutheran relations, she converted in 1891.
In 1905, as civil unrest grew in Russia, Elizabeth's husband was blown to pieces in an explosion by an anarchist assassin. Amazingly, the day after the murder, Elizabeth went to the prison and forgave the murderer, fervently urging him to repent of his crime. To the complete incomprehension of those around her she even tried, albeit unsuccessfully, to secure him a reprieve from execution. The tragedy was a turning point in Elizabeth's life. Her husband's death was a solemn reminder of the fragility of all human life, and she abandoned completely the luxurious life of a royal dignitary.
After much prayer and soul-searching, she decided to found a monastic community, the convent of Sts Martha and Mary at her estate in Moscow. The convent, which opened in 1909, was funded by the sale of all her precious jewels. It was a place of prayer and practical service, with two churches, a hospital and dispensary, lodging house, orphanage, library and soup kitchen. The sisters also worked with the poor and sick in the slums of Moscow. Elizabeth lived a very self-denying lifestyle, eating only bread and vegetables, and always rising in the middle of the night to pray, and to check her patients, so that she never had much of a chance to rest herself.
The Russian Revolution in 1917 led to a terrible persecution of Christians. Churches and monasteries were destroyed and priests, monks and nuns tortured and killed. Against the advice she was given, Elizabeth chose to stay in Russia, and to face the inevitable fate of an abbess and member of the royal family- martyrdom. This came the following year, when she was imprisoned at Alapayevsk with other members of the aristocracy. One of the novices, Sister Barbara, would not leave her spiritual mother and stayed with the abbess despite being warned of the consequences. Thus Barbara chose death rather than desertion.
After four months on 5 July 1918, the night after the murder of the Tsar and his family, the prisoners were thrown into a shaft at a disused iron mine. None of them were killed by the fall, but were preserved by God to audibly sing hymns. Even the attempts of the soldiers to finally end their lives using hand grenades were unsuccessful, and the singing continued for some time, despite burning brushwood being thrown down the shaft.
© Russian Ecclesiastical Mission in Jerusalem. 05 August, 2013
When the bodies were recovered a few days later by the White Army, Elizabeth's was found to be incorrupt, the fingers placed together in the traditional position for making the Sign of the Cross. One of the other prisoners, John, was found beside her with her monastic veil wrapped around his injured head as a bandage. By this, the former grand duchess expressed her love and care for others, even in the last moments of her earthly life.
We now jump to the time when Communism collapsed and grace rushed in to fill the vacuum. Reference to a fuller account of that story can be found here.
I suppose it all began in 1994 with a group of four pious ladies who decided to do something about a mental hospital in Minsk. The Soviet Atheistic Empire had come apart, and the newly independent state of Belarus was enjoying religious freedom and believers were trying to express their commitment to Christ in the quality of their love. Perhaps because of an atheistic philosophy which sees no value in the mentally sick, there were few institutions more inhuman in the Russian Communist territory than their mental hospitals. Even when they were well run, they were places where people abandoned their mentally handicapped relatives to a purposeless and boring existence, unloved and forgotten. This brings us to the pious ladies and their mental hospital in Minsk. This group of deeply Christian women decided to bring Christian love into the local mental institution. Some became constant visitors, some went to work there. They combined their commitment to the mentally sick with assistance at the Divine Liturgy and devotion to the Jesus Prayer. They called themselves "the Sisterhood of The Glorious New Martyr, the Grand Duchess St Elizabeth" or just "Sisters of Mercy" in remembrance of St Elizabeth.
As their numbers swelled, so did their works. They widened their service to include other hospitals, care of ex-prisoners, children's orphanages, drug addicts etc. Quite obviously, they were being blessed by God. There are now over 300 Sisters of Mercy, not bad for a community that only began in 1994!!
What is more: two sisters of mercy adopted the monastic habit in 1999 and they are now an abbey of around a hundred nuns with four impressive churches and the same number of liturgical and professional choirs that have made records and won prizes. Very early on, the community opened a workshop for iconography and attracted painters of icons from all over Belarus, as well as from foreign countries. Soon, some of the male artists put on the monastic habit, so there is now a small but growing community of monks. If that were not enough, many lay people, men and women, married, single and celibate, have been attracted into the various activities of the convent and work and pray there permanently. Some have gone on to the seminary and some have become deacons and priests attached to St Elizabeth's Convent, but many are content to remain ordinary lay people who, in their various ways and in different degrees are "brothers" and "sisters" of the convent.
inmates of the home for ex-prisoners etc
after the Divine Liturgy in their church
As if this variety were not enough, there is a home for ex-prisoners, ex-mental patients, alcoholics and vulnerable adults. One inmate was in prison for twenty eight years for multiple murders. On my visit I met a layman who lives as an inmate even though he belongs to none of the categories for whom the home exists: he just likes the simple life they lead. This community has its own beautiful church, and the Divine Liturgy is celebrated every Sunday with the opportunity for confession. In the last two years, another home has started, this time for females who need such a place. Its church is still under construction. All these are "brothers" and "sisters" of the wider community that is St Elizabeth' Convent.
In this video, filmed at the 15th anniversary of the nuns' convent, already with a hundred nuns (called locally "black nuns" because of the colour of their veil) and a few monks - the "sisters of mercy" are called "white nuns" and are 300 in number and six years older. They live at home with their families. Some are married but most are not. Wearing the habit obliges them to live a strict Christian life, and they work full time in the work of the convent.
15th anniversary of St Elizabeth's Convent
The Path of Love
(An Introduction to the life)
The White Angel of Minsk
(Feast of St Elizabeth the New and Royal Martyr)
I did not knowThe Other Land: A Conversation with Fr. Andrei Lemeshonok
DMITRY ARTIUKH | 06 JULY 2013
On this land, in this transient world, we often look for something, we want something – but we ourselves do not know what. We grow confused, we get scared, we condemn others, we act out… Our soul goes through many such states. It's good if these states pass quickly, without finding a place in our hearts. But something else can also happen: we begin to be led by sin, which cuts us off from the light. If we do not ask for God's help in time, we can lose our minds. But just what is a "mind"? Who in this world is intelligent and who is bereft of reason? When do we act rightly: when we laugh or when we cry? These are difficult questions, and finding answers for them is also difficult, but we will try to do just that with the help of Archpriest Andrei Lemeshonok, spiritual father of the St. Elizabeth Convent in Minsk.
Fr. Andrei, what is the "other land"?
Archpriest Andres Lemeshonok
The other land is Paradise, which man lost when he lost God. The church building is Heaven on earth. We might say that a church is that other land. If someone becomes a church himself, the land of his body changes. Look at the saints: their bodies are saturated with God's grace, the source of life; we venerate their holy relics because they possess God's love, which doesn't die. The other land is one in which there is neither death nor sin, but where God is present and where God's blessing is on everything.
Who lives according to the laws of the "other land" in this world?
At some moment, or at some period in his life, everyone probably comes into contact with this land. People who seek God also seek this land, this foundation upon which eternal life can already be built – life in which there is neither pain, nor sorrow, nor sighing, but where God will be in all things. For the time being, we're battling with ourselves, with the world, and with this temporal land, which is constantly drawing us in and closing us off from Heaven and from one another as we wander in the shadow of sin. Unfortunately, that's the way people live. Not many people can imagine that there's anything else: another land, another life, different criteria and goals of life. Most likely, a Christian will find it: God will find him and reveal it to him. But later one has to fight for it, to work hard, and not turn aside or go with the crowd, which might be following the broad paths.
You have a great deal of experience providing spiritual care for people living in homes for the mentally disabled. Where do you see the "other land" in their lives?
When I first visited such a home, I felt that something was off. One breathes differently, hears differently, sees differently… there is some other dimension. And then I understood that there's no evil in these people. There's sin – but, you know, like the sin of children. Sin might manifest itself in a child and he might act up – but there is no cunning or deceit, no inner buildup of sin. He right away, forgets, forgives, and goes on playing. He doesn't live with this sin. But with an adult, the heart grows callous and becomes filled with sin. One can't overcome the passions one one's own. One needs help, one needs the Holy Church, one needs the love that allows one to take a deep breath, to break free from one's ego for at last a moment, and to visit that other land. That's probably the most important thing.
How do people from that "other land" commune with God?
Like children – simply. In terms of development, many of them resemble children of the ages of five to seven. They aren't bothered by the problems that cause stress for adults. Their behavior can be crude and one shouldn't idealize these homes – these people are ill – but their illness has in a way preserved and shut them off from this world, while the walls of the homes give them shelter. They lead a different life, which is probably what keeps their souls from being damaged by sin.
They seem crazy to people, these unfortunate people, but for God they come first. If they believe, they believe sincerely, without analyzing or twisting things around, without thinking things up in the way that so-called "normal" people do, who are always getting confused and who torture themselves with doubts, conjectures, and a constant psychic tension that isn't from God. This kind of life is temporal and human, but not real. For us to be like people who are ill, we need holiness. We need to evolve back into children, but not through primitivism or artificial simplicity, but through the labor of soul and mind. We think, struggle, and seek God; and, through knowledge of this world, we arrive at what we've lost by becoming adults, having gone off to a far country where this land is always trying to bury us, to close us off from God's world and from one another. Therefore, of course, when God is present in someone, he becomes very simple.
How can one learn to do this?
I think that one needs to spend one's entire life learning this. We have God as a physician, helper, and teacher; we have His love, which makes us capable of overcoming the attractions of this world and resolving all its problems, because in God is the fullness of life. One can't claim that the first-created people before the Fall were philosophers or sages. They simply lived in God, and in this was the fullness of life they later lost. Unfortunately, they weren't ready for simplicity, purity, and a right life. In order to arrive at it, humanity probably had to go through many generations in which people suffered and died in hopelessness.
Residents of a Home for the Mentally Disabled in Minsk.
One person says: "I want a car, I want to go to some resort, I want glory and health, I want…" But another person understands that this is all nonsense, and says: "I want there to be peace in my soul and light in my eyes. I want to live eternally. I want to become a human being!" Everything that is sinful and inauthentic is transient, artificial, and deadly. We're not idealizing these homes. The illness is real. But this illness, this suffering, cleanses their souls and makes them different; it changes them.
But some people say: "Living is easier for people who are abnormal." What can you say to this?
But here it's hard to tell who's normal and who's abnormal. I think that a believer might have the experience of one minute when he was truly alive. If there was no such moment, then it means there was no life – no real life. It means we're still clinging to illusions. There are people who spend their entire lives like that, not because God treats them differently than others, but simply because they don't need it. At some point, their soul couldn't respond, it couldn't see the beauty; it became frightened, it hid and lost heart, because drawing nigh to God condemns one to suffering. There are few people who live in this world – who live on those "swine husks" on which the world feeds – that want to taste the life of the holy God-pleasers who suffered, struggled, and were always battling for another land.
'Would you like to pray day and night, to suffer for Christ, and to die for Christ?'
'No. I do believe, but I don't want to become a fanatic; that's already too much, it's not for me. My level of Christian life means lighting a candle, writing a commemoration sheet, perhaps fasting and receiving Communion occasionally. I'm a simple person…'
There used to be a Soviet person; now there's some other unknown kind of person, but still someone of this world. But when God touches someone, he can no longer be like everyone else. He understands that there's another life and another land, but you're digging around in your earthly affairs and problems like a mole. These, too, are necessary, but what does the Lord say? But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you (Matthew 6:33). What does the Church do? It says: "Let us lift up our hearts!" The Church tries to lift us out of this garbage dump in which we're trying to find something. We're like bums rummaging around, trying to find something in this trash, some piece of metal. People think of themselves as being strong, rich, noble – but this entire life is a garbage dump. The emperor has no clothes! But everyone's applauding and saying: "Everything is find and good!" Isn't this some kind of show? Isn't this a crazy house in which we're living? But this is acceptable; everyone lives like this. This is what people are taught from generation to generation, so breaking out from this world is very difficult, if not impossible. But God gives man grace, by which he moves and breaks out. There's no other way we can break out. Sin lives in me, in my every cell; I've been taught by sin, I've been taught by this world. How can I live?
One needs to repent…
Real repentance is a revolution, an inner revolution; it's a change of life, when one becomes different.
It is probably at such moments that the soul wants to give thanks to God. But how? How can one give back to God?
Create in me a clean heart, O God… Everything that God gives him, he can give back. One can't give back anything of one's own. One doesn't own anything, not a stitch. Not everyone understands that to love someone is a gift of God; that to believe is a gift of God; that humility and patience are also gifts of God. One can only give one's ego, which nobody needs. What can we give back? Our heart. What condition is it in? God gives so much to us, but we lose it and do not give thanks. We're at war with God; we argue with Him, we want to prove our point to Him. But God humbles Himself, because He loves us. If we want to love someone, we need to look at how God treats us, and then treat our neighbors likewise.
Can we actually do this? Of course not, so long as we're egotistical and self-absorbed. We want people to feel sorry for us, to love us, to value us; we want God to give us presents. "Lord, help me! I want this, and this, and this…" But we rarely hear these words: "Lord, take my life and do with me as Thou wilt; only do not leave me!" One almost never hears of people who say: "I am so grateful to God for everything; I'm so happy that I found Him!" Hundreds of people come and grumble: "Everything's wrong; nothing's the way it's supposed to be; everything's awful." In this world, in this land, everything's become so twisted and distorted by sin! But we don't see this, because we're part of this sinful life. Breaking away from this part and opening our eyes is difficult, because we'll turn into idiots. After all Dostoevsky's "Idiot" was a good character! This person seemed to be saying normal things, but everyone thought he was an idiot.
This is not unlike our life. One can view Christianity as a kind of tradition, or one can view it as something entirely different: as a new life, a new land. But then you'll be superfluous in this world; the world won't accept you; it will fight you. Is it worth the fight? "Perhaps I'll just put up with it. Why should I bother more than anybody else? Everyone's being rude – why shouldn't I? Just think, no one can see what I'm thinking." But a believing person suffers for every thought because he sees how dark he's become. He sees how a thought has entered him – now how will he get rid of it? He feels pressure, and the further one goes the more pressure there is. Is this easy? No. But one doesn't want to live any other way. The Lord gives us everything: His love and beauty. The Church gives us everything that is beautiful. Everything that's inspired has a timeless quality. We need to inspire our life; but we are tired and faint-hearted; we feel sorry for ourselves and therefore we're all standing in place – but let's hope for Pascha!
Interview conducted by Dmitry Artiukh.
Father Andrew Lemeshonok celebrating with adults in need at their hostal
A "selfie" of Anton, a lay associate, white sister Olga, and myself
during my visit in September, 2012
Anton is preparing to go to Canada in May to spread the taste of Orthodoxy by singing in a Minsk choir and selling products from St Elizabeth's Convent.
White Sister Tatania (left) organised my wonderful visit
with another sister
(On the left) Ivan Nichoporuk, a lay associate, who helped me a lot on my visit, has since married and entered a seminary and has about a year to go. Very bright indeed, one of his favourite authors is G.K. Chesterton. We keep in touch. (He is in the vestments of an altar server)
I believe that the most significant component of the "New Evangelisation" is not what we do but what we allow Christ to do through us by our humble obedience. One of the chief means is to allow Him to build Christian community with us as his instruments because, where we gather in His Name, there He is in our midst. What He does then is up to Him and, once more, we obey. St Elizabeth's Convent is a stunning example of the "New Evangelisation" at work. Like the Sisters of Mercy and Fr Damien building community among the lepers in the 19th Century, like Mother Teresa and Taize in modern times, the hand of God is visible to the eyes of faith in this Belarusan convent.
LIVING EUCHARISTICALLY: THE KAVASILAS OPTION and ...
5th SUNDAY AFTER EASTER
A VISIT FROM THREE SISTERS OF MERCY FROM MINSK and...
INEXHAUSTIBLE JOY: THE GOOD NEWS AS PROCLAIMED AT ...
INTRODUCTION TO THE BOOK OF JOB by G. K. Chesterton
RESSOURCEMENT THEOLOGY, AGGIONAMENTO AND THE HERMA...
THE DEATH AND RESURRECTION OF CHRIST AS THE KEY T...
HAPPY EASTER TO ALL EASTERN CHRISTIANS!! CHRIST ...
MONASTIC PEACEMAKERS Collatio-dialogue in St Will...
ORTHODOX PALM SUNDAY and LAZARUS SATURDAY


WIMBORNE ran in four second-half tries to secure a 29-5 victory over Trowbridge in a South West One East clash played in tricky conditions at Leigh Park.
A much-changed home side started slowly and it was against the run of play that they took the lead inside the opening 15 minutes, Jack Young chipping ahead and winning the race to touch down.
Trowbridge continued to pressure their opponents and their efforts were rewarded just before half-time after the ball squirted out of a Wimborne scrum close to the try line.
Matters followed a similar pattern after the restart until the Minstermen put their foot on the pedal approaching the midpoint of the second period.
First, following a series of drives, Dec Foley managed to stretch across the line.
And almost straight from the restart, Wimborne put together their best passing move of the match and Ben Hunt scored out wide.
Ryan Morrell added the extras and Wimborne led 17-5.
Trowbridge began to tire in the closing stages and Morrell bagged a try after following up his own kick ahead.
On the last play of the match, Steve King broke through a number of attempted tackles to score.
Minstermen: Roberts, Bartlett, Morrell, Mason, Young, Mariner, Booth, Hunt, Holman, Murphy, Deguara, Foley, Atkins, King, Best. Replacements: Case, Hopkins, Watson.


text:
Fjälkinge is a locality situated in Kristianstad Municipality, Skåne County, Sweden with 1,690 inhabitants in 2010.

The etymology of the name indicates that the name originally may have meant "steep hill".

Fjälkinge Church is a well-preserved Romanesque church with late medieval frescos.

References

Populated places in Kristianstad Municipality
Populated places in Skåne County

redpajama_set_name: RedPajamaWikipedia


text:
Q: How to do .attr or similar using javascript without using jquery? $("#my_iframe").attr("src","www.examples.com?x=asd&y=qwe");

This is done using jquery while I have to perform this operation without jquery. How to implement this with javascript?

A: document.getElementById('my_iframe').src = 'www.examples.com?x=asd&y=awe';

The DOM API provided by the browser gives you things that look like objects with ordinary properties. They're not "ordinary" properties, of course, because magic things happen when you set them (well some of them).
With "modern" versions of jQuery, in a situation like this it's (a little bit) better to use .prop() instead of .attr().

A: document.getElementById("my_iframe").src = "www.examples.com?x=asd&y=awe";

or
document.getElementById("my_iframe").setAttribute("src","www.examples.com?x=asd&y=awe");

A: You can use the setAttribute() method to set particular attribute on particular element. like
document.getElementById('my_iframe').setAttribute('src',  'www.examples.com?x=asd&y=awe');

redpajama_set_name: RedPajamaStackExchange


Humans who gave fatal injuries to an opponent with the intention of killing people should be the highest sentence.
Asuka: I wonder how he's doing…. Oh, that's him. Yukichi! Over here!
Asuka: How was it? Did you manage to answer the questions?
Asuka: Oh, my gosh, did you manage to finish?
Yukichi: I think so...I tried my hardest.
Asuka: Fingers crossed! You'll be fine.
Yukichi: Thank you for this pencil. It's my luckiest pencil now.
Asuka: You can keep it. Would you like to go and eat taiyaki with me?
Yukichi: Great idea! Let's go!
Why did Yukichi erase his answers? He put them in the wrong boxes.
Where do they go after the test? They go and eat taiyaki.
How was today's game? Did you win?


text:
'Real Housewives of Atlanta' Episode 14 Recap
Oh lawd, why did Kim call NeNe the B-word on last night's episode of "Real Housewives of Atlanta"? Only their Louis Vuitton (diva-style) luggage separated these supersized personalities from putting up their dukes. Not only did Kandi make the mistake of inviting Kim on the road, she also allowed her to bring her barefoot chain-smoking, trash-talking sidekick Sweetie along. To top it off, Kim invited NeNe on the tour bus, and from there all hell broke loose, or as one of our Twitter friends tweeted, the Civil War was relived. Find out what other moments had us at the edge of our seats...
By Yolanda Sangweni	· January 17, 2011 October 29, 2020
Oh lawd, why did Kim call NeNe the B-word on last night's episode of "Real Housewives of Atlanta"? Only their Louis Vuitton (diva-style) luggage separated these supersized personalities from putting up their dukes.
Not only did Kandi make the mistake of inviting Kim on the road, she also allowed her to bring her barefoot chain-smoking, trash-talking sidekick Sweetie along. To top it off, Kim invited NeNe on the tour bus, and from there all hell broke loose, or as one of our Twitter friends tweeted, the Civil War was relived.
The Smoke and Sing Tour
Dear Kandi, meet Kim, she likes cigarettes, trash-talking and wine. If you can provide Kim with these essentials then you are more than welcome to invite her to go on a singing tour with you. But be warned, she will not magically morph into the consummate professional that you are, and there will be drama, lots of it. Poor Kandi was all types of irritated with Kim and Sweetie's antics on the bus, from demanding a smoke break every 30 miles, to trash-talking and snapping on her. Somehow Kandi kept her cool though, even allowing Kim to invite NeNe onto the bus even though her gut was telling her not to.
The Fight That Ended a Friendship
Like objects, two alpha females can't occupy the same space at the same time. Kim and NeNe are the true epitome of frenemies, and when these two are together and there is drink involved, anything goes. Now everyone knows Kim cannot sing, and that's part of the humor, really. But NeNe felt the need to tell her just how "ridiculous" she sounds. "You think you're Lady Gaga," she screams. "You're second best and you know it." In her twisted way of trying to stand up for someone else's rights NeNe says that her real problem is the way Kim treats her assistant Sweetie. Um, really? This one's hard to believe considering that NeNe can't stand Sweetie. NeNe calls Kim a "dumb blonde" to which Kim retorts, "You're a dumb bitch." Oh lord why did she go there? This took NeNe to another level of crazy and she lunged across the room at Kim. "As soon as she got out of that seat, I knew our friendship was over," Kim told the cameras. "Never again!" Yeah right, they said the same thing last year. Only time will tell.
Mo money, mo problems
Peter and Cynthia are still fighting over money when he decides to close the Uptown nightclub just weeks before their wedding, without telling his wife-to-be. When he does tell he can't seem to understand why she's a tad uneasy. Really Peter, you just squashed this beautiful lady's dreams of getting married with a little financial security and you're wondering why she's getting all worked up? Ever the understanding husband, Peter swears he'll find the $20,000 they need for the wedding, but not before telling Cynthia that he'll "never ever" tell her anything ever again. Way to start a marriage, buddy.
In other notable moments, Sheree has to coax her children into saying they're going to miss her while they're with their father in California. We find out that Apollo has a 9 to 5 and wishes he had breasts so that he could take care of baby Ayden Adonis. Derek J. shows us what he's got in a pair of too-tight Daisy Dukes and camouflage stilettos in rural Georgia. If only we had that much bounce in our walk. Leave it to Derek J. to steal the scene.
Here's a sneak peek of a tear-filled Cynthia during her bachelorette party in Miami.


text:
<?php

namespace Bugzorcist\VarDump\Ncurses\VarDump;

/**
 * Ncurses resource var type
 * @author Stephen Berquet <stephen.berquet@gmail.com>
 */
class NcursesVarDumpResource extends NcursesVarDumpTypeAbstract
{
    /**
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    public function __construct(array $tree, NcursesVarDumpTypeAbstract $parent = null)
    {
        if ("resource" != $tree["type"]) {
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        parent::__construct($tree, $parent);

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        $strArray   = $this->buildTextArray($str);
        $this->setStringArrayCollapsed($strArray);
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}

redpajama_set_name: RedPajamaGithub


Do you sometimes struggle to work out which fuel (carburant) you should put in your car at the service station?
'Sans plomb' probably but SP95 or 98? Or maybe 'gasole' or even 'GPL?'. Well, it's all about to be standardised (and simplified?) as fuel labelling across Europe is adapted to European Union rules to meet the needs of the future European market.
There is also CLEAR DOCUMENTATION in English explaining the new codes, and when you buy a new car, it will be labelled to help you to chose the right fuel. Bonne chance!.


text:
The abvolt (abV) is the unit of potential difference in the CGS-EMU system of units. It corresponds to  in the SI system and 1/ statvolt ≈  in the CGS-ESU system.

A potential difference of 1 abV will drive a current of one abampere through a resistance of one abohm.

In most practical applications, the volt and its multiples are preferred. The national standard in the United States  deprecates the use of the abvolt, suggesting the use of volts instead.

The name abvolt was introduced by Kennelly in 1903 as a short name for the long name (absolute) electromagnetic cgs  unit of e.m.f. that was in use since the adoption of the cgs system in 1875. The abvolt was coherent with the CGS-EMU system, in contrast to the volt, the practical unit of e.m.f. that had been adopted too in 1875.

Notes

References

Units of electrical potential
Centimetre–gram–second system of units