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HUDDLESTON

and that he added music to the other branches of study. Later he entered the Abbey of St-Germain- d'Auxerre, where he completed his general and artis- tic education. In 88-3 we find him teaching in the Abbey of St-Bertin. In conjunction withRtoi d'Aux- erre, he re-established, in 892, in the Diocese of Reims, the old church schools for singing. Hucbald made successful efforts to improve and supplement the neumatic notation in use in his time, which indicated the rhythm of the melody, Ijut left the singer depen- dent on tradition for its intervals. After an attempt to make use once more of the Greek notation, he in- vented the so-called Dazia signs, which both designate the intervals of the melody and also serve to indicate definitely the character of the various church modes. But these signs, being clumsy and cinnber.some, did not attain lasting favour as a system of notation. Hucbald later used lines and the first letters of the Latin alphabet as a means of fixing the intervals of the scale, and in this way became an important fore- runner of Guido of Arezzo. Hucbald's principal achievement, however, consists in having given a theoretic basis to the custom of adding another mel- ody to the chant of the Church, which custom he called organum, or diaphonia (see Counterpoint; Har- mony), thereby laying the foundation for polyphony which developed from it. Hucbald's genuine works (Gerbert, "Scriptores", I) are " De harmonica institu- tione", "Musica enchiriadis", "Scholia enchiriadis", and "Commemoratio brevis de tonis ct psalmis modu- landis". On account of the discrepancy between some of the theories contained in the first-named treatise and those taught in the "Musica enchiriadis" and the "Scholia enchiriadis", which belong to a much later date in the long life of the author, Huc- bald's authorship of the last two works has been called in question, without good reason, however, since it has been pointed out that the "Scholia enchi- riadis" is written as a sort of commentary or glossary on the author's first treatise and records the points wherein he had modified his theories.

Cou.ssEMAKER. Mhnoire sur Hiu^bald {Paris, 1S41): Row- BOTHAM, History of Music (London. 1SS5-87): Hans Mi-ller, Hvcbalds echte und unechie Schriften liber Musik {Munich, 1884); Dechevhen'S, Etwies de science musicale (Paris, 1898); Idem, Les vraies melodies qrcgoriennes (Paris, 1902); Kiemann, Handbuck der Musikgeschichte, I (Leipzig. 1904), Pt. II.

Joseph Otten.

Huddleston, John, monk of the Order of St. Bene- dict; b. at Farington Hall, Lancashire, 15 April, 1608; exact date of death unknown; buried at London, 13 September, 1698. He was the second son of Joseph Huddleston of Farington Hall, Lancashire, and Hutton John, Cumberland. All that is known of his youth is contained in his statement made on applying for ad- mission to the English College, Rome, in 1632. This document is given in full in Foley's "Records of the English Province S.J.", but Foley, following Dr. Oliver, confuses Dom John Huddleston alias Sand- ford, O.S.B., with Father John Stafford, S.J., and has accordingly largely reconstructed the Huddleston pedigree to fit in a " Fr. John Huddleston alias Sand- ford S.J." who never existed; for the true pedigree see Jackson, "Papers and Pedigrees relating to Cumberland and Westmoreland" (2 vols., Kendal, 1892). In his statement Father Huddleston men- tions that he was educated at the school of Great Blencow, near Hutton John, until his fifteenth year. In his twentieth year he was sent to St. Omer's Col- lege, and on 17 October, 1632, entered the English College at Rome. It has been stated that he served for some time in the royalist anny as a volunteer; in reality it was another John, his second cousin, the son of Ferdinando Huddleston of Millom Castle, Cumber- land, who served under King Charles. On 22 March, 1637, Dom John was ordained priest in St. John Lat- eran's, and left Rome for England on 28 March, 1639. Dodd declares that he was educated and ordained

priest at Douai College, Flanders; but his name does not appear in the "Douay Diaries".

There is a tradition that on arriving in England he acted as chaplain at Grove House, Wensleydale, Yorkshire (Barker, "Three Days of Wensleydale", 96). In 1651 he was residing at Moseley, Staffordshire, as chaplain to the Whitgreave family. After the defeat at Worcester on 3 September, 1651, Charles II was conducted by Colonel Gyfford to Whiteladies, where he was sheltered by the Penderell family, and it was while seeking for some safer hiding place for the king that John Penderell happened to meet Father Huddles- ton. Accordingly Charles was disguised as a peasant and removed to Moseley during the night of Sunday, 7 September. To guard against surprise Huddleston was constantly in attendance on the king ; his three pupils were stationed as sentinels at upper windows and Thomas Whitgreave patrolled the garden. On Tuesday, 9 September, Cromwell's soldiers came to search the house. The king and Huddleston were hurriedly shut away in the priest's hiding place, and the troops, after first seizing Whitgreave as a fugitive cavalier from Worcester, were eventually convinced that he had not left the house for some weeks and were persuaded to depart without searching the mansion. That night the king left for Bentley, after promising to befriend Huddleston when restored to his throne. Some time after this Huddleston joined the Benedictines of the Spanish Congregation, being professed while on the mission in England. This event took place before 1661, in which year he was elected to the titular dignity of cathedral prior of Worcester by the General Chapter of the English Benedictines held at Douai. In the next general chapter, held also at Douai, in 1666, he acted as secretary. At the Restoration in 1660, Huddleston was invited to live at Somerset House, London, under the protection of the Queen Dowager, Henrietta Maria, shortly after whose death in 1669 he was appointed chaplain to Queen Catherine, with a salary of £100 a year besides a pension of like amount. In 1671, with Dom Vincent Sadler, O.S.B., he visited Oxford, where he made the acquaintance of the eminent antiquary Anthony a Wood. During the disturbances produced by Titus Oates's pretended revelations the House of Lords, by a vote on 7 December, 1678, ordered that Huddleston, Thomas Whitgreave, the brothers Pen- derell, and others instrumental in the preservation of his Majesty's person after the battle of Worcester, should for their said service live as freely as any of the king's Protestant subjects, without being liable to the penalties of any of the laws relating to Popish recu- sants. Barillon and Burnet state that Huddleston was exempted by name from all Acts of Parliament against priests, but this is a mistake, though such an exemp- tion is found in a bill drafted at this period, which, however, never became law.

When Charles II lay dying "upon Thursday the fifth of February, 1684-5, between 7 and 8 o'clock in the evening" the Duke of York brought Huddleston to his bedside, saying, " Sire, this good man once saved your life. He now comes to save your soul." Charles received him gladly, declaring that he wished to die in the faith and communion of the Holy Roman Catholic Church. Huddleston then heard the King's confession, reconciled him to the Church and absolved him, afterwards administering Extreme Unction and the Viaticum. On the accession of James II, Huddles- ton continued to reside with the Queen Dowager at Somerset House. Shortly before his death his mind failed and he was placed in the charge of " the Popish Lord Feversham", one of the few persons present at Charles II's reconciliation to the Church, who man- aged his affairs as trustee. To this arrangement is probably due the unusual circumstance that the probate of his will was obtained the day before his funeral. He was buried in the churchyard of St.