Page:Cyclopaedia, Chambers - Volume 1.djvu/950

 HAB

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HAB

This Writ iffUes fometimes out of the Records of a Fine executory, directed to the Sheriff of the County, where the Lands lye ; commanding him to give to the Cog- nizee, or his Heirs, Scifin of the Land, whereof the Fine is levied.

The Writ licth within the Year after the Fine, or Judg- ment, upon the Scire facias ; and may be made in divers Forms.

There is alfo a Writ called Habere facias Seifinara, nbi Rex habuit annum, diem & vafiiim$ which is for the Delivery of Lands to the Lord of the Fee, after the King had taken his Due of his Lands who was convict of Felony.

Habere facias Vifum% is a Writ that lies in divers Cafes, as in Dower, Formcdon, &c. where a View is to be taken of the Land, or Tenements, in Queftion. See View.

HABERGE, or Hauberge, or Haubere, or Hau- bert, in the antient Cuftoms, the fame with Habergeon, viz. a Coat of Mail. See FIaberceon.

HABERGEON, or Haueergeon, or Habergetum, a Coat of Mail; or an antient Piece of defenfive Armour, in Form of a Coat, defcending from the Neck to the Middle; form'd of little Iron Rings, or Mafhes, link'd into each other. See Mail.

Varro makes the Gauls the firft Inventors of the Ha- ter geon.

The Antiquaries and Criticks are divided as to the Etymology of the Word. — Spelman derives it from hame, haim, or hamecon, Hook ; and berg. Menage, &c. derive from al, or alba, all ; and bergen, to cover. — Fauchet derives it from albus, by Reafon the Mafhes, or Links, were white, polifh'd, and mining.

Some of our Writers, and particularly Du Cange, make the Habergeon, a Head-piece, or Helmet, covering the Head and Shoulders ; and derive the Word from the Ger- man Hah} Neck, and bergen, to cover. He adds, that in the Age of corrupt Latin, they wrote it Halsberga, Albergellum, Ausbergatum, eke.

HABILLIMENTS of War, in our antient Statutes, iignify Armour, Harnefs, Utenfils, or other Provifions, for War ; without which there is fuppofed no Ability to maintain War. %d Part. Inftit. fol. £7.

HABIT, or Habitude, in Philofophy, an Aptitude, or Difpofition, either of the Mind, or Body, acquired by a frequent Repetition of the fame Act. See Habitude.

Some of the Schoolmen call it £>iialitative Habit, Habitus JPitalitativus $ and define it a Quality adventitious to a Thing, fitting and difpofing it either to aft, or fuffer : Others define it an Affection of Mind, or Body, perfiiting by long Ufe and Continuance.

Habits may be diftinguifhed into thofe of the Mind, and of the Body. — Thus Virtue is call'd a Habit of the Mind : Strength a Habit of the Body.

All natural Habits, whether of Body or Mind, are no other than the Body and Mind themfelvcs, confider'd as either acting or fuffering ; or they are Modes of the Body or Mind, wherein it perfeveres till effaced by fome contrary Mode. See Mode.

Arifiotle enumerates fix Habits of the Mind, viz,. Un- derstanding, Knowledge, Wifdom, Prudence and Art : Which Divifion the later Writers fet ailde, and only admit of three Intellectual Habits, viz. Science, 'Prudence, and Art ; agreeable to the three Kinds of Objecls, about which the Mind has occafion to be facilitated ; which are either theoretical, Practical, or Effective. See Art, Science, c5c.

Habit, in Medicine, is what we otherwife call the ^temfier -anient, or Confiitution of the Body, whether ob- tain'd by Birth, or Manner of Living. See Temperament -and Constitution.

An ill diflemper'd Habit, without any particular ap- parent Difeafc, the Phyflcians ufually call a Cachexia, or Cacochymia. Sec Cachexia and Cacochymia.

A Thing is faid to enter the Habit, when it becomes intimately diffufed throughout the Body; and is convey'd to the remoter!: Stages of Circulation.

Habit is alfo ufed for a Drefs, or Garb ; or the Af- femblage, or Composition of Garments, wherewith a Perfon is cover'd. See Garment.

In this Senfe we fay, the Habit of an Ecclcfiaftic 5 of a Religious, &c. The military Habit, &c.

The Eccleiiailical Habit only commenced about the Time of Gregory the Great, i. e. it only began at that Time to be d i It ingui fried from the Lay Habit, viz. in the Vlth Century. — The Eftablifhment of the barbarous Nations was the Occafion thereof: For the Laymen took the Habit of the Nations they had fubmitted to; but the Priefts kept to the Roman Drefs.

The Abbot Soileau has an exprefs Treatife on the Ec- 'elefiajfical Habit t wherein he maintains, contrary to the

common Opinion and Cuftom, that the Ecclefiaftic Habit fhould be a ihort one, and that a ihort Habit is more decent than a long one.

Habit, is particularly ufed for the uniform Garments of Religious, conformable to the Order whereof" they make Profeflion. See Religious and Order.

The Habit of St. Senediff, of St. Augufine, &c. In this Senfe, we fay abfolutely fuch a Perfon has taken, the Habit, meaning he has enter'd upon a Novitiate in a certain Order. — So he is faid to quit the Habit, when he renounces the Order. See Novitiate, Vows, G?c.

The Habits of the fcveral Religious, were not fuppofed to be calculated for Singularity or Novelty : The Foun- ders of the Orders, who were at firft chiefly Inhabitants of Defarts and Solitudes, gave their Monks the Habit ufual among the Country People. Accordingly the Primi- tive Habits of S. Anthony, S. Hilarion, S. Senediff, &c. are defcribed, by the antient Writers, as confifting chiefly of Sheep's Skins, the common Drefs of the Peafants, Shep- herds, and Mountaineers of that Time : And the fame they gave their Difciples.

The Orders eftablifh'd in and about Cities, and inha- bited Places, took the Habit wore by the Ecclcfiafticks at the Time of their Institution. — Thus S. Dominic gave his Difciples the Habit of regular Canons, which he himfelf had always bore to that Time. And the like may be faid of the Jefuites, Samabites, ^Theatins, Oratorians, ckc. who took the common Habit of the Eccleilailicks at the Time of their Foundation. And what makes them differ fo much from each other, as well as from the Ec- clefiaflical Habit of the prefent Times, is, that they have always kept invariably to the fame Form ; whereas the Ecclefiafticks have been changing their Mode at every Turn.

HABITATION, a Dwelling-Place, or Houfc. See House, Edifice, Building, dc,

Habitation, is fometimes alfo ufed for Cohabitation. See Cohabitation.

HABITUAL, fomething that is become, or turn'd into a Habit, or Habitude. See Habitude, &c.

Thus, we fay, a Habitual, or inveterate Difeafe : Habitual Sin, c£c. An Habitual Difpofition is the fame Thing with a Habitude it felf.

Habitual Grace, is that convey'd to us by Baptifm, and afterwards augmented and improved by the Eucharifr, and other appointed Means. See Grace.

The Romifo Divines hold Habitual Grace neceffary in Order to be faved 5 and Actual Grace, to the doing any Thing meritorious.

HABITUDE, Habitudo, in the Schools, fignifies the Refpecl, or Relation, which one Thing bears to another. See Relation.

In this Senfe, Habitude is one of Ariftotleh Categories. See Category.

Some of the more precife, and accurate Schoolmen, con- fider Habitude as a Genus ; and fub-divide it into two Species. Where it is confider'd as Quiefcent, they call it Reffieff ; where, as moved, Relation : To which fom» add a third Species, confider'd with Refpecl of Figure, which they call Mode*

Habitude, is alfo ufed in Philofophy, for what we popularly call Habit, viz. a certain Difpofition, or Apti- tude, for the performing, or fuffering, of certain Things j contracted by reiterated Acts of the fame Kind. Sec Habit.

Habitudes are diftingui/Vd into thofe of the Body and the Mind.

Among thofe of the Mind, call'd alfo intelleclual Ha- bitudes, are frequently number'd Memory, Knowledge, Prudence and Art. But others deny there arc any fuch Thing as proper intelleclual Habits ; and fix them all in the Brain. Bodily Habitudes are innumerable : To thefe wc refer all our Arts. See Art.

Virtues, and Vices, are confider'd by the Philofbphers under the Notion of good and bad Habitudes. See Vir- tue and Vice.

The Archbifhop of Cambray defines Habitudes, in the general, to be certain Impreffions left in the Mind ; by Means whereof, we find a greater Eafe, Rcadinefs, and Inclina- tion to do any Thing formerly done, by having the Idea ready at hand to direct us how it was done before, — Thus, E. gr. we form a Habitude of Sobriety, by having al- ways before us the Inconveniencies of Excefs ; the Re- flections whereof, being often repeated, render the Exercife of that Virtue more and more eafy.

Fa. Mallebranch gives a more artful, and mechanical Theory of the Habitudes. — His Principle is, that they confift in a Facility, which the Spirits have acquired, of parting eafily from one Part of the Body to another. He argues thus : If the Mind act on, and move the Body, 'tis, in all Probability, by Means of a flock of.

animal