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# Dictionary of Indian Biography/Abbott, Sir James

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​ABBOTT, SIR JAMES (1807–1896)
Brother of Sir F. Abbott: born March 12, 1807: educated at Blackheath and Addiscombe: entered the Royal Artillery in 1823: arrived in India, 1823: served at Bhartpur, 1825–6: in the Revenue Survey: with the Army of the Indus in 1838–9, to Kandahar: in 1839, with D' Arcy Todd to Herat, and sent by him to Khiva to negotiate with the Khan for the release of Russian captives held by him: on the Khan's behalf crossed the Caspian, and went to St. Petersburg and on to England, 1840: after some political employ, he was Commissioner of Hazara from 1845 to 1853, and held the country against the Sikhs in the second Sikh War, 1848–9: his name is preserved in the town of Abbottabad; commanded a column in the Black Mountain expedition, 1852: C. B., 1873: K. C. B., 1894: General, 1877: retired from the Army, 1879: died Oct. 6, 1896. He was also ​"a poet, antiquarian, and man of letters;" wrote a Narrative of a Journey from Herat to Khiva, Moscow and St.Petersburg, etc., and about Alexander the Great in the Panjab, etc.
# Dictionary of Indian Biography/Abdul Latif, Nawab Bahadur

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​ABDUL LATIF, NAWAB BAHADUR (1828–1893)
Son of a leading pleader in the Sadr Diwani Court at Calcutta: born, March, 1828: educated at the Calcutta Madrasa: entered Government service in 1846: appointed a Deputy Magistrate in 1849: acted sometimes as Presidency Magistrate: Member of the Bengal Legislative Council for several years, and of the Calcutta Corporation: J.P.: on the Central Board of Examiners; Fellow of the Calcutta University: on the Income Tax Commission for Calcutta, 1861–5: founder and secretary, from 1863, of the Muhammadan Literary and Scientific Society, and several other public bodies: Nawab, 1880: C.I.E. 1883: Nawab Bahadur, 1887: often consulted by Government, as the most progressive and enlightened among the Muhammadans of Bengal, whose interests and aspirations he never ceased to urge: died 1893.
# Dictionary of Indian Biography/Abdul Musseah, Rev.

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​ABDUL MUSSEAH, REV. (? –1827)
Born at Delhi; his original name was Sheikh Salih: son of a learned man, a teacher: became a Munshi at Lucknow to Englishmen: served at the Oudh Court, and was a trooper under the Mahrattas: he turned to Christianity on hearing preaching at Cawnpur, and was baptized at Calcutta by Rev. D. Brown (q. v.) in 1811, receiving his name Abdul Musseah; became in 1812 a catechist of the C.M.S., a teacher and preacher and writer of commentaries on Scripture, making converts: about 1820 he received Lutheran ordination, and undertook Missionary work, remaining at Agra till 1825: ordained by Bishop Heber as minister of the Established Church at Calcutta, 1825: died March 4, 1827.
# Dictionary of Indian Biography/Abercromby, Sir Robert

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​ABERCROMBY, SIR ROBERT (1740–1827)
Younger brother of Sir Ralph: entered the Army in 1758: served in North America till the peace in 1763: and again, from 1776 to 1783, throughout the war to the capitulation of Yorktown: went to India 1788, and, in 1790, was Governor of Bombay and C. in C. there: Maj-General, 1790. After operations on the Malabar coast, he joined Lord Cornwallis in attacking and defeating Tippoo at Seringapatam in 1792: K.B.: succeeded Lord Cornwallis as C. in C. in India, Oct. 1793, being at the same time Member of the Supreme Council till Feb. 1797: he defeated the Rohillas at Batina in Rohilkund in 1794: Lt.General in 1797: M.P. for Clackmannan County in 1798: Governor of Edinburgh Castle, 1801: General, 1802: died Nov. 1827.
# Dictionary of Indian Biography/Abrahams, Lionel

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​ABRAHAMS, LIONEL (1869–)
Educated at City of London School: scholar of Balliol College, Oxford: Arnold Prize: entered the India Office 1893: Assistant Financial Secretary, 1901: Financial Secretary, 1902: contributed to the Dictionary of Political Economy.
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Flavianus (8), bp. of Constantinople

Flavianus (8), 18th bp. of Constantinople, between Proclus and Anatolius, for about two or three years. He is described by Nicephorus as being at his election guardian of the sacred vessels of the great church of Constantinople, with a reputation for a heavenly life. At the time of his consecration Theodosius II. was staying at Chalcedon. Chrysaphius his minister immediately plotted against the new patriarch. Foiled in an attempt to extort a present of gold to the emperor for acknowledging his elevation, Chrysaphius, with the empress Eudocia for an ally, planned two methods of attack against Flavian—the direct subversion of the authority of the emperor's sister Pulcheria; and the support of Eutyches, to whom the archbishop was opposed. Pulcheria had devoted herself to a religious life; let the emperor order the prelate to ordain her a deaconess. Flavian, receiving the emperor's command to this effect, and beyond measure grieved, sent a private message to Pulcheria, who divined the scheme, and to avoid a struggle retired to Hebdomum, where for a time she led a private life (Theoph. u. infr.).
Flavian having assembled a council of 40 bishops at Constantinople Nov. 8, 448, to compose a difference between the metropolitan bp. of Sardis and two bishops of his province, Eusebius, bp. of Dorylaeum, appeared and presented his indictment against Eutyches. The speech of Flavian remains, concluding with this appeal to the bp. of Dorylaeum: "Let your reverence condescend to visit him and argue with him about the true faith, and if he shall be found in very truth to err, then he shall be called to our holy assembly, and shall answer for himself." For the particulars of this great controversy see Dioscorus and Eutyches. When, on Aug. 8, 449 the Latrocinium assembled at Ephesus, Eutyches violently attacked the archbishop.
On Aug. 11, 449, Flavian expired at Hypepe in Lydia from the effects of the barbarous ill-usage which resulted from this attack. When Pulcheria returned to power, after her brother's death, she had Flavian's remains, which had been buried obscurely, brought with great pomp to Constantinople. It was more like a triumph, says the chronicler, than a funeral procession.
Among the documents which touch on the career of Flavian are the reply of Petrus Chrysologus, archbp. of Ravenna, to a circular appeal of Eutyches, and various letters of Theodoret. Leo wrote Flavian a beautiful letter before hearing that he was dead.
Leo. Mag. Epp. 23, 26, 27, 28, 44; Facund, Pro Trib. Capit. viii. 5; xii. 5; Evagr. ii. 2. etc.; Liberatus Diac. Breviar. xi. xii.; Soz. H. E. ix. 1; Theophan. Chronogr. pp. 84-88, etc.; Niceph. Constant. xiv. 47.
[W.M.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Fravitta, bp. of Constantinople

Fravitta, 23rd bp. of Constantinople a.d. 489. Our chief authority is Nicephorus Callistus, who relates that on the death of Acacius, the emperor Zeno placed on the altar of the great church of Constantinople two sheets of paper. On one was written a prayer that God would send an angel to inscribe on the blank sheet the name of him whom He wished to be the patriarch. A fast of 40 days with prayer was ordered. The church was given into the custody of a confidential eunuch, the imperial chamberlain, and the imperial seal set on the casket containing the papers. A presbyter named Fravitta was in charge of the suburban church of St. Thecla. Fired with ambition, he paid the eunuch large sums, and promised him more, to write his name on the blank sheet. At the end of the 40 days the casket was opened; the name of Fravitta was found, and he was enthroned amid universal acclamations. Within 4 months he died, and the powerful eunuch was pressing his executors for the promised gold. They revealed the odious tale to the emperor. The forger was turned out of all his employments and driven from the city. Zeno, ashamed of his failure, entrusted the election of the new patriarch to the clergy.
Such is the account of Nicephorus Callistus. In the correspondence between Zeno, Fravitta, and pope Felix on the appointment there is no trace of this story.
Fravitta at one and the same time wrote letters to Peter Mongus asking for his communion, and a synodal to pope Felix begging his sanction and co-operation. This document was carried to Rome by Catholic monks of Constantinople who had always kept separate from Acacius and his friend Mongus. An accompanying letter of Zeno showed great affection for Fravitta; Zeno had only laboured for his appointment because he thought him worthy and to restore peace and unity to the churches. Pope Felix, delighted with the letters, had Zeno's read aloud to the deputation and all the clergy of Rome, who expressed loud approval. When the pope, however, wished the monks from Constantinople to undertake that the names of Acacius and Mongus should be rejected from the diptychs, they replied that they had no instructions on that point. The joy of the pope was finally destroyed by the arrival at Rome of a copy of the letter which Fravitta had sent to Mongus. Directly contrary to that which Felix had received, it actually denied all communion with Rome. The pope would not hear a word more from the monks. Whether the story of Nicephorus Callistus be true or not, Fravitta stands disgraced by this duplicity. Niceph. Cellist. xvi. 19, Patr. Gk. cxlvii. § 684. p. 152; Joann. Zonar. Annal. xiv. iii. Patr. Gk. cxxxiv. § 53, p. 1214; Liberat. Diac. Brev. xviii. Patr. Lat. lxviii.; Felicis Pap. Ep. xii. and xiii. Patr. Lat. lviii. p. 971; Evagr. iii. 23, Patr. Gk. lxxxvi. part ii.; Theoph. Chronogr. 114, Patr. Gk. cviii. p 324.
[W.M.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Florentius, chief minister of state at Constantinople

Florentius (50), a chief minister of state at Constantinople under Theodosius II. and Marcian, a man of the highest reputation for soundness of faith, purity of life, and statesmanlike wisdom (Labbe, Concil. iv. 220). He was consul in a.d. 429, patrician in 448, prefect of the praetorian guards, and the high dignity of prefect of the East was bestowed on him a seventh time by Marcian in 450.
In 448, when Flavian had resolved to put Eutyches on his trial for heretical doctrine, Theodosius demanded that Florentius should have a seat at the synod as his representative. Hitherto the ostensible reason for the presence of imperial officers at ecclesiastical synods was the preservation of order. The ground expressly assigned by the emperor for requiring the admission of Florentius, viz. that the matters under discussion concerned the faith, was a startling innovation which Flavian withstood as long as he dared (Acac. Hist. Brevicul. p. 112; Liberat. Breviar. c. xi.; Labbe, Concil. iv. 247). On the opening of the trial Florentius took his seat among the metropolitans, next to Seleucus, bp. of Amasea (Labbe, 238; Liberat. p. 60), and disclaimed all desire to dogmatize, or to forget his position as a layman; but he took a very leading and authoritative part in the discussion, and manifested a strong leaning towards the acquittal of Eutyches. But his efforts to induce Eutyches to acknowledge the two natures in Christ or to adopt language which might satisfy the council were fruitless, and the interests of orthodoxy compelled him to assent to his condemnation (Labbe, 507, 517). As Eutyches left the hall he lodged with Florentius an appeal against his condemnation to the churches of Rome, Alexandria, and Jerusalem. The bishop availed himself of the plea that the trial was closed to exclude the registration of the appeal (ib. 244). When the council of Chalcedon met, Florentius was present with other high civil dignitaries; but there is no record of the part he took. We have letters to Florentius from Theodoret (Ep. 89), Isidore of Pelusium (Ep. lib. i. 486), and Firmus of Caesarea (Ep. 29).
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Florinus, presbyter at Rome

Florinus (1), for some time in the latter half of the 2nd cent. a presbyter at Rome, deprived for falling into heresy. He is known from two notices (v. 15, 20) in Eusebius, taken from writings of Irenaeus against Florinus. One is an interesting fragment of a letter to Florinus, in which Irenaeus records his youthful recollections of Polycarp, representing how that bishop, whose good opinion Florinus had once been anxious to gain, would have been shocked at his present opinions. The fragment contains unmistakable internal evidence of genuineness. The title of the letter to Florinus was On Monarchy, or that God is not the Author of Evil, and Eusebius remarks that Florinus seems to have maintained the opposite opinion. Later writers have naturally followed the report of Eusebius. Philaster (79) refers to an unnamed heretic, who taught that things which God made were in their own nature evil. Augustine (66) calls the anonymous heretic Florinus and, with little probability, makes him the founder of a sect of Floriniani. He probably arrived at this result by combining the notice in Eusebius with Philaster's mention in another place of Floriani. The work of Irenaeus which we possess does not mention Florinus, and has no trace of the letter, nor does Tertullian, in dealing with the same subject, employ the letter to Florinus. If Florinus ever in a heretical sense made God the author of evil, his errors afterwards took the opposite direction, and he became a Valentinian. In reply to him Irenaeus composed his work On the Ogdoad. If the controversy of Irenaeus with Florinus was earlier than the publication of the treatise on heresies, we should expect some trace of it therein; and the fact that, after the publication of a treatise dealing so fully with Valentinianism, a separate treatise on the Ogdoad was necessary, may point to the controversy having arisen later. In favour of the later date is also the fact that there is extant a Syriac fragment (Harvey, ii. 457), purporting to be an extract from a letter of Irenaeus to Victor of Rome concerning Florinus, a presbyter, who was a partisan of the error of Valentinus, and had published an abominable book. Florinus is not named by Epiphanius, Philaster, or Pseudo-Tertullian who has so many notices of Roman heretics; and it is likely, therefore, that he was not named in the earlier work of Hippolytus, nor in the lectures of Irenaeus, on which that work was founded; he is not named in the later work of Hippolytus, nor by Tertullian. This silence is not easily explained if either Florinus or any school of Floriniani were any source of danger after his exposure by Irenaeus. (cf. Zahn, Forschungen, iv. 233-308).
[G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Forty Martyrs, The

Forty Martyrs, The. Three groups occur as such:—
(1) Forty soldiers, who suffered under Licinius, 320, at Sebaste in Armenia. A list of their names is given in the martyrology of Ado under March 11. [See SEBASTE, FORTY MARTYRS OF, in D. C. A.] They were young, brave, and noted for their services. The emperor having ordained that the military police of the cities should offer sacrifices, the governor called upon these forty to comply. They refused, and withstood both bribes and threats. Thereupon a new punishment was devised. They were immersed for a whole night in a frozen pond, a hot bath being placed within sight for any who might choose to avail themselves of it, their doing so, however, being the sign of apostasy. The trial was too great for one. He left the pond and flung himself into the bath, but as soon as he touched the hot water he died. The number of forty was not, however, broken. The sentinel who watched the bath saw in a vision angels descend and distribute rewards to all in the pond. The guard at once stripped off his clothing and took the vacant place in the pond. Next morning they were all flung into fires. There was one Melito, younger and more vigorous than the rest, whose resolution they thought they might shake. His mother, however, who was present, herself placed him in the executioner's cart, saying: "Go, my son, finish this happy voyage with thy comrades, that thou mayst not be the last presented to God." Their relics were carefully preserved and carried to various cities, where many churches were built in their honour. The mother Emmelia, and the sister Macrina, of St. Basil obtained some for their monastery near the village of Annesi in Pontus, where already a church had been built in their honour (Greg. Nys. Vit. S. Macyin.). Sozomen (H. E. ix. 2) tells a strange story about another set of their relics. In addition to the authorities quoted, consult Pitra, Analect. Sacr. t. i. p. 599, in Spicil. Solesmense. Their popularity throughout the entire East has ever been very great (cf. Dr. Zirecek, Geschichte der Bulgaren). In Burton's Unexplored Syria, App. ii., a church in their honour is noted at Huns, near Damascus; cf. also Melchior de Vogüé, Les Églises de la terre sainte, p. 367.
(2) Another set of Forty Martyrs in Persia, 375. is commemorated on May 20 (Assemani, Mart. Orient. i. 141). Among them were the bishops Abdas and Ebed-Jesu. Ceillier, iii. 82, 336; Bas. Menol.
(3) Under Dec. 24 Forty Virgin Martyrs under Decius at Antioch in Syria are noted in Mart. Hieron., Adon., Usuard.
[G.T.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Fructuosus (1) M., bp. of Tarragona

Fructuosus (1), M., bp. of Tarragona in the 3rd cent. The Acta of his martyrdom and of his two deacons and fellow-sufferers, Eulogius and Augurius, are the most ancient Spanish Acta, and marked by a realistic simplicity which contrasts very favourably with many of the Acta of Diocletian's persecution. Prudentius made use of them in his hymn to the martyrs (Felix Tarraco Fructuose vestris, etc., Peristeph. vi.), and they are largely quoted by St. Augustine (Serm. 273, Migne, Patr. Lat. xxxviii.). Under Valerian and Gallienus in the consulate of Aemilianus and Bassus (a.d. 259), Aemilianus Praeses of Tarragona issued an edict against the Christians, compelling all to sacrifice to the gods. Hearing this, bp. Fructuosus and the whole church of Tarragona gave themselves to unceasing prayer. One night, after Fructuosus had retired, four apparitores appeared at his gate and summoned him and his deacons before the Praeses. This was Sunday, and they remained in prison till Friday, enjoying, however, some intercourse with the brethren outside. Fructuosus even baptized a catechumen within the prison. Appearing before the Praeses, all three simply and steadfastly avowed their faith. Finally the Praeses asked Fructuosus, "Art thou the bishop of the Christians?" He answered, "I am." The Praeses retorted, "Thou wast," and gave orders for them to be scourged and burnt alive. On their way to the amphitheatre Christians and heathens alike crowded around in sympathy. Some offered Fructuosus a cup of aromatic strengthening drink. He refused, saying, "It is not yet time to break the fast " (it being Friday, and ten o'clock; the Friday fast lasting till three). At the gate of the amphitheatre Fructuosus addressed the people. "Be of good cheer; a pastor shall not be wanting to you, nor shall the love and promise of God fail you, either here or hereafter. For this which you behold is but the infirmity of an hour." After the flames were kindled, the ligatures binding their hands were quickly burnt; then Fructuosus, consuetudinis memor, fell on his knees and so passed away.
This is the account of the Acta printed by Tamayo in the Martyr. Hisp. (vol. i. Jan. 21) from a 14th-cent. calendar in the library of the cathedral of Astorga. It omits important points contained in the Bollandist Acta (A.A. S.S. Jan. ii.), which are the same as those printed by Florez (Esp. Sag. xxv.).
[M.A.W.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Frumentius

Frumentius. [Edesius, 3.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Fortunatus (18), bp

Fortunatus (18), a bp. who has been confounded with Venantius Fortunatus, bp. of Poictiers. Born at Vercellae, he migrated into Gaul, and became intimate with St. Germanus, who induced him to write the Life of St. Marcellus. He was probably the author of bk. i. of the Life of St. Hilary of Poictiers, and of three other Lives of saints ascribed to his more distinguished namesake. He died at Celles, in the diocese of Sens, c. 569. Rivet, Hist. lit. de la France, t. iii. p. 298.
[E.M.Y.]
# Department of Revenue v. James B. Beam Distilling Company

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.

## Dissenting Opinion

    Black
United States Supreme Court
377 U.S. 341
Department of Revenue v. James B. Beam Distilling Company
Argued: March 23, 1964. --- Decided: June 1, 1964
William S. Riley, Frankfort, Ky., for petitioner.
Millard Cox, Louisville, Ky., for respondent.
Mr. Justice STEWART delivered the opinion of the Court.

## Notes

This work is in the public domain in the United States because it is a work of the United States federal government (see 17 U.S.C. 105).
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# Department of Public Utilities v. Arkansas Louisiana Gas Co.

The Arkansas Supreme Court's decision in Department of Public Utilities v. Arkansas Louisiana Gas Co., 194 Ark. 354 (1937), was affirmed upon appeal to the U.S. Supreme Court. See 304 U.S. 61 (1938).
Supreme Court of Arkansas
194 Ark. 354
Department of Public Utilities v. Arkansas Louisiana Gas Co.
Appeal from Pulaski Circuit Court, Second Division
No. 4-4640.—Decided June 28, 1937.
* Court Documents
* Opinion of the Court
* Linked cases: 304 U.S. 61
* INTERSTATE COMMERCE—TRANSPORTATION OF GAS THROUGH PIPE LINES—TAPS FOR LOCAL CUSTOMERS.—An order issued by the Department of Public Utilities requiring appellee to file all schedules of rates was a valid order, and was not complied with when appellee failed to file schedule of rates to consumers served along its line who desired gas for industrial purposes; and the fact that the gas entered appellee's pipe line in Louisiana to be transported into and sold in Arkansas did not alter the situation nor exempt it from state control.
* INTERSTATE COMMERCE—ORIGINAL PACKAGE.—The original package of gas transported from one state to another is broken when it is turned into a city distribution plant, and this class of commerce is not to be distinguished from the sales made from its pipe lines to selected customers.
* INTERSTATE COMMERCE.—The business of supplying on demand local consumers with gas is a local business, even though the gas be brought from another state and drawn for distribution directly from mains which might also be used for interstate purposes.
Appeal from Pulaski Circuit Court, Second Division; Richard M. Mann, Judge; reversed.
Thomas Fitzhugh, for appellants.
H. C. Walker, Jr., and Moore, Gray, Burrow & Chowning, for appellee.
P. A. Lasley, amicus curiae.
[Opinion of the court by Chief Justice GRIFFIN SMITH.]
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