TT
Ancient Egyptian Stalls for Cattle.
STAMMER
981
STANCARISTS
Stalls in Oxford Cathedral, cir. 1450.
The stall consists of (1) misericord, patience, or sub- sellium, a folding-seat turning on hinges or pivots; (2) hoiik-desk, prie-dieu, podium ; (3) 2^iirclose, sponda, tlie lateral pillar or partition, the upper carved part forming the museau ; (4) croche, or accoudoir (accotoir), the el- bow-rest ; (5) dorsal, the wainscot-back ; (6) dais, bal- daquin, the canopy or tabernacle-work. In the east of France and German}' there is usually only one range of stalls. Gangways with stairs (entrees) are openings permitting access to the upper stalls, which are raised on a platform. The lower stalls stand on the ground, or upon an elevaYion of one step. The upper or hind- most range of stalls {hautes stalks) were restricted to the capitulars or senior monks from the time of Urban II, sitting in order of installation or profession. In cathedrals the four dignitaries occupy the four corners to overlook the choir — the dean on the south-west, the precentor on the north-west, the chancellor on the south-east, and the treasurer on the north-east. Next to them sat archdeacons, and in some places the sub- dean and subchantor of canons occupied the nearest stalls to them westward, as the priest-vicars did on the eastern side. In the middle ranges {basses stiilles) were canons, deacons, or subdeacons, and their vicars, annuel- lars, and chaplains. In the lowermost range were clerks and choristers, occupj'ing forms or benches without arms or backs. At Pisa the canons' stalls were distinguished by coverings .of green cloth, and in Italy generally by cushions. The hebdomadary, principal cantor, and mas- ter of the choir sat at the head of the second row. The cantors had their folding-chairs in England and France, and the celebrant was provided in many places with an elbow or arm chair. The name of his prebend and the antiphon of the psalm which each canon was bound to recite daily for his benefactors and departed canons were written up over his stall, as at St. Paul's, Lincoln, Chich- ester, Wells, to which was added afterwards a notice of his preaching turn at Hereford. Citations to residence were affixed by the prebendar3''s vicar upon his stall. At Lichfield every canon was provided with his own light and book in the choir.
The word stall is also used to signify any benefice which gives the person holding it a seat or stall with the chapter, in a cathedral or coUegiate church. — Wal- cott, Sac. A rchaol. s. v.
Stammer (5^5, ?7%, a stutterer, Isa. xxxii,4 ; Jl'b,
lad(j [transposed from the foregoing], properly to speak unintelligiljly. Isa. xxxii, 4; hence to mock or deride ['•laughter," etc.], Isa. xxviii, 11; xxxiii, 19).
Stamper, Jonathan, D.D., a minister of the Meth- odist Episcopal Church, was born in Madison County, Ky., April 27, 1791, and was converted at the age of nineteen. In 181 1 he was employed on the Flemings- burgh Circuit as junior preacher, and in 1812 was ad- mitted on trial into the Western Conference. In 1841 he was transferred to the Illinois Conference, returning to Kentucky in 1844, where he was agent for the Tran- sylvania University. In 1848 he was transferred to the St. Louis Conference, and again returned to Kentucky in 1849. He was superannuated in 1850, and made De- catur, 111., his home ; but in 1858 he joined the Illinois Conference, and was stationed in his own town. In 1862 he was again superannuated, and continued in that relation until his death, Feb. 26, 1864. He was a great preacher, and one of the finest pulpit orators of his day. See Minutes of Anmial Conferences, 1864, p. 191.
Stanbury, Daniel, a minister of the Methodist Episcopal Church, was born in Baltimore, Md., in May, 1808. He was converted in early life, and licensed to preach when about twentj' years of age. He entered the Wisconsin Conference in 1849, and continued to l)reach until disabled bj' paralysis in July, 1860. He lingered on until October of the same year, when he died in peace. See Minutes of Annual Conferences, 1861, p. 178.
Stancari (in Latin jS^awcaJ-Ms), Francesco, a noted Italian theologian, was born in Mantua in 1501. After taking orders, he applied himself to the study of Hebrew with the most learned teachers of his time, and began to teach it at the Academy of Undina ; but his leanings towards the Reformation becoming apparent, he was obliged to flee to Cracow, and there began teaching the same language. Persecution followed him, however, and he was imprisoned as a heretic. Having gained his liberty through the intervention of certain nolileraen, he took refuge in Poland with Nicholas Olesnicki, and in 1550 a church was built for him in Pinczow. After marrying, he spent a year in Kcinigsberg as professor of Hebrew, but, becoming engaged in a violent dispute with Osiander (q. v.), was obliged to return to Poland, where he died, at Stobnica, Nov. 12, 1574. He was not onlj' a theologian, but also a doctor of medicine. Besides sev- eral Biblical works, Stancari left a Grammuire llehra- ique (Basle, 1546) : — a treatise De Trinitate, etc. (ibid. 1547, 8vo): — Opus Novum de Reformatione, etc. (ibid. 1547, 8vo), See Hoefer, Nouv. Biog. Generale, s. v. See Stancarists.
Stancarists, the followers of Francesco Stancari (q. v.), who was brought into note bj' his controver- sies with Osiander, Bullinger, Melancthon, and others of the Lutheran and Calvinistic reformers. Osiander and his followers had maintained peculiar views re- specting the atonement of our Lord, alleging that it was as God alone he offered it, for that as man Christ was under obligation to keep the divine law on his own account; and, therefore, that he could not, by obeying the law, procure righteousness for others. The Stan- carists went to the opposite extreme, and attributed the atonement to our Lord's human nature alone, excluding from it altogether his divine nature. Further, they maintained that the divine nature in its propriety had no existence in Christ, and that he was onh' called God the Word metaphorically. They also held a theory that he had two natures — the one as mediator, the other as the author of mediation, and was, therefore, in one sense "sent," and in the other "one who sent." Another notion they held was that the holy eucharist is not the medium of an_v present gift of grace, but only the pledge, or af>f)a^3uiv, of one to come. The heresy of the Stan- carists was eventually al)sorbed by that of the Socin- ians. — Blunt, Diet, of Sects, s. v.