Subject: Re: [xsl] Can't use xsl:include href="char-map.xslt" From: UlyLee <ulyleeka@xxxxxxxxx> Date: Thu, 22 Sep 2005 02:43:06 -0700 (PDT) |
> the hexadecimal form isn't an entity reference it's > a character > reference. XSLT files have to be well formed XML and > use of an entity > reference without defining the entity is always an > error in XML. Sorry for the term mix-up :D. > > > "Unhandled exception > > Getting an unhandled exception usually implies a > processor bug. I already reported this error to the Altova people and hope I can get an answer from them soon. Anyways, I tried using saxon8 to process my xsl and it run justifying that the unhandled error is indeed coming from the AltovaXML2005 processor. However when i checked the output files, the table.html is perfect but the primary output is not, it did not insert the summary element (processed by the InsertSummary template) and did not move the ContributorGroup element (processed by the InsertContrib template). Below is a copy of my stylesheet: <?xml version="1.0" encoding="UTF-8"?> <xsl:stylesheet version="2.0" xmlns:xsl="http://www.w3.org/1999/XSL/Transform" xmlns:xs="http://www.w3.org/2001/XMLSchema" xmlns:fn="http://www.w3.org/2005/02/xpath-functions" xmlns:xdt="http://www.w3.org/2005/02/xpath-datatypes"> <xsl:include href="char-map.xslt"/> <xsl:output method="xml" version="1.0" encoding="UTF-8" indent="yes" use-character-maps="charmap"/> <xsl:output method="html" encoding="UTF-8" indent="yes" name="table" use-character-maps="charmap"/> <!-- variable strRoman will hold possible roman numeral token for heading --> <xsl:variable name="strRoman" as="xs:string*" select="('I.', 'II.', 'III.', 'IV.', 'V.', 'VI.', 'VII.', 'VIII.', 'IX.', 'X.', 'XI.', 'XII.', 'XIII.', 'XIV.')"/> <!-- main template --> <xsl:template match="/"> <xsl:apply-templates/> <!-- template that will output the summary table in html form --> <xsl:result-document format="table" href="table.html"> <html> <head> <title/> </head> <body> <table cellspacing="10"> <thead> <tr align="left"> <th>Col. 1</th> <th>Col. 2</th> <th>Col. 3</th> </tr> </thead> <tbody> <xsl:for-each select="//complexarticle | //simplearticle | //dummyarticle"> <xsl:sort select="@entry"/> <tr align="left" valign="top"> <td><xsl:value-of select="@id"/></td> <td><xsl:value-of select="@entry"/></td> <td> <xsl:variable name="x" select="count(.//xref)"/> <xsl:for-each select=".//xref"> <xsl:value-of select="."/> <xsl:if test="position() < $x"> <br/> </xsl:if> </xsl:for-each> </td> </tr> </xsl:for-each> </tbody> </table> </body> </html> </xsl:result-document> </xsl:template> <!-- template that will copy the all elements, excluding contributorgroup, its attributes and content --> <xsl:template match="*[name(.)!='contributorgroup']"> <xsl:element name="{name(.)}"> <xsl:copy-of select="@*"/> <xsl:apply-templates/> </xsl:element> </xsl:template> <!-- template for info element, will copy the element and call the InsertSummary template --> <xsl:template match="info"> <xsl:element name="{name(.)}"> <xsl:copy-of select="@*"/> <xsl:apply-templates/> </xsl:element> <xsl:if test="count(ancestor::art//head)!=0"> <xsl:call-template name="InsertSummary"> <xsl:with-param name="ParentInfo" select="./ancestor::art"/> </xsl:call-template> </xsl:if> </xsl:template> <!-- template for pseudobiblio, will copy the element and call the InsertContrib template --> <xsl:template match="pseudobiblio"> <xsl:element name="{name(.)}"> <xsl:copy-of select="@*"/> <xsl:apply-templates/> </xsl:element> <xsl:call-template name="InsertContrib"> <xsl:with-param name="ContribPath" select="preceding::contributorgroup[1]"/> </xsl:call-template> </xsl:template> <!-- InsertSummary template, will insert a summary element right after the info element, it will contain all the head values that starts with a roman numeral --> <xsl:template name="InsertSummary"> <xsl:param name="ParentInfo"/> <xsl:element name="summary"> <xsl:variable name="x" select="$ParentInfo//div/head[subsequence(tokenize(data(.),' '),1,1) = $strRoman]"/> <xsl:for-each select="$x"> <xsl:value-of select="."/> <xsl:if test="position() != count($x)"> <xsl:text> </xsl:text> </xsl:if> </xsl:for-each> </xsl:element> </xsl:template> <!-- InsertContrib template, will get contributorgroup element in an article and move it after the pseudobiblio element --> <xsl:template name="InsertContrib"> <xsl:param name="ContribPath"/> <xsl:copy-of select="$ContribPath"/> </xsl:template> </xsl:stylesheet> Here is a copy of my source file: <?xml version="1.0" encoding="UTF-8"?> <sample> <art> <simplearticle id="SIM-01726" entry="Bellini" sortcode="16000" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>Bellini</mainentry> <mainentry lang="en"> Apophthegmata Patrum </mainentry> </articleentry> <info> <sumpara>, lit. sayings or statements of the fathers from the verb <foreign n="gre">ἀ</foreign>π<foreign n="gre">ό</foreign>  +  <foreign n="gre">φϑέγγω</foreign> (aps+phthingō) making a sound. The collections of A. Patrum belong to a lit. genre that grew out of the experiences of eremitic existence in the desert. They flourished first in the Gk.- and Lat.- speaking areas of the 4th cent. and then in all languages of the Christ. orient as far as Sogdiana in central Asia. The collections, which orig. stood close to the lived experiences and were full of proper names, became more didactic in the course of time and lost their historicity. The proper names disappeared, and the statements were arranged according to virtues and vices. These systematized collections were again taken up in series arranged according to name. In the 7th cent. the genre became a lit. fixed entity, with <xref target="SIM-10890"> John Moschus</xref> as the last creative representative. Many hagiographic stories are nothing more than expanded apophthegmata that became <foreign n="gre">ψυχωφ</foreign>έ<foreign n="gre">λειςἱστορ</foreign>ί<foreign n="gre">αι</foreign> /psychōphileis histormai, stories useful for the soul. The hist. of research in this area is long and varied. In 1615 H. Rosweyde published in Vitae Patrum the six best known Lat. collections. His lists are still useful today. Most of these collections have been edited in the meantime, and indeed in all the ancient languages of the Christ. Orient. Nevertheless, some still remain unpublished, among them esp. the oldest Gk. and Syr. collections. They are not arranged alphabetically or according to particular points of view, and the proper names there are still quite numerous. Ch. Faraggiana is working in Gvttingen and Bologna with the Gk. edition, and M. van Esbroeck in Munich with the oldest Syr. collections.</sumpara> </info> <contributorgroup> <name normal="Esbroeck, M. van">Michel van Esbroeck</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <listbibl> <p>Sources: J. C. Guy (ed.) (SC 387, 1993 ]text/Fr. trans.)</p> </listbibl> <listbibl> <p>Bibliogr.: L. Leloir, Paterica armeniaca a P. P. Mechitaristis edita (1855) nunc latine reddita, 1974, XIIIXVIII</p> </listbibl> <listbibl> <p>V. Arras, Geronticon, 1986, VIVII.</p> </listbibl> </bibliogroup> </pseudobiblio> </simplearticle> </art> <art> <simplearticle id="SIM-02174" entry="Bocskay" sortcode="16172" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>Bocskay</mainentry> <mainentry lang="en"> Bocskay, Stephan </mainentry> </articleentry> <info> <sumpara>(Istvan; 1557 Klausenburg Dec 29, 1606 Kaschau), 16051606 Prince of <xref target="0000">Transylvania</xref>. From 1592, in the first years of the Turkish War he stood at the forefront of a Hapsburg-friendly party of the land. When, however, Kaiser Rudolf II (<xref target="0000">Habsburger</xref>) took a hard line with the confiscation of goods and a reign of terror with foreign mercenaries, Bocskay became the leader of the revolt of the affected Protestants in 1604. With the armed Hungarians he gained the so-called Peace of Vienna, which secured a kind of freedom of belief in the Carpathian Valley for decades.</sumpara> </info> <contributorgroup> <name normal="Keseru, Balint">Balint Keseru</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <listbibl> <p>G. Lencz, <hi rend="italic">Der Aufstand Bocskay und der Wiener Friede,</hi> 1917</p> </listbibl> <listbibl> <p>A. Molnar, <hi rend="italic">F|rst Stephan Bocskay als Staatsmann und Persvnlichkeit im Spiegel seiner Briefe</hi>, 1983.</p> </listbibl> </bibliogroup> </pseudobiblio> </simplearticle> </art> <art> <simplearticle id="SIM-00918" entry="Apophthegmata patrum" sortcode="15625" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>Apophthegmata patrum</mainentry> <mainentry lang="en"> Bellini, Giovanni </mainentry> </articleentry> <info> <sumpara>(Giambellino; after 1430, Venice 29 Nov, 1516, Venice). The painter Giovanni Bellini worked initially in the studio of his father Jacopo. In the 1470s he created great altarpieces, in which he perfected the representation of the <hi rend="italic">sacra conversazione</hi>. With his appointment as <hi rend="italic">pictor nostri Domini</hi> in 1483, Bellini became the leading painter of Serenissima Veneta. In addition to altarpieces like the <hi rend="italic">Pala di San Giobbe</hi> (Academia, Venice) and the <hi rend="italic">Pala di San Zaccaria</hi> (San Zaccaria, Venice), he painted huge historical pictures for the Doges' Palace, which were destroyed by fire in 1577. The late <hi rend="italic">Feast of the Gods</hi> (National Gallery, Washington) is an outstanding example of his work with secular (here mythological) subjects, while the portrait of the doge Leonardo Lordean (National Gallery, London) is the acme of his portraiture. Bellini laid the foundations for Venetian <xref target="0000">Renaissance painting</xref>, on which Giorgione and <xref target="0000">Titian</xref> were to build at the beginning of the 16th century.</sumpara> </info> <contributorgroup> <name normal="Capellen, J|rg Meyer zur">J|rg Meyer zur Capellen</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <listbibl> <p>G. Robertson, <hi rend="italic">Giovanni Bellini</hi>, 1968</p> </listbibl> <listbibl> <p>N. Huse, <hi rend="italic">Studien zu Giovanni Bellini</hi>, 1972</p> </listbibl> <listbibl> <p>A. Tempestini, <hi rend="italic">Giovanni Bellini</hi>, 1992 (bibl.).</p> </listbibl> </bibliogroup> </pseudobiblio> </simplearticle> </art> <art> <simplearticle id="SIM-02636" entry="A cappella" sortcode="15190" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>A cappella</mainentry> <mainentry lang="en"> A capella </mainentry> </articleentry> <info> <sumpara>(Italian: in the manner of a chapel) refers today to unaccompanied choral music of any genre (sacred or secular). The practice of unaccompanied singing stems from ancient prohibition of musical instruments in church. Via reforms of the Council of Trent (15451564), choral singing in the Sistine Chapel became the model of choral music for worship. Subsequent musical reform movements revived idealized notions of a proper church music which advocated stylistic features similar to those singled out at Trent: few dissonances, intelligible textures, and unaccompanied singing.</sumpara> </info> <contributorgroup> <name normal="Flynn, William">William Flynn</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <listbibl> <p>B. Janz, <hi rend="italic">MGG</hi> 1, 1994, 1123.</p> </listbibl> </bibliogroup> </pseudobiblio> </simplearticle> </art> <art> <complexarticle id="COM-00956" entry="A priori/a posteriori" sortcode="10034" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>A priori/a posteriori</mainentry> <mainentry lang="en"> A priori / a posteriori </mainentry> </articleentry> <info> <sumpara/> </info> <div> <head> <hi rend="bold">I.</hi> </head> <p>The distinction between <hi rend="italic">a priori</hi> (from the former) and <hi rend="italic">a posteriori</hi> (from the latter) is used by philosophy on various levels.</p> <div> <head> <hi rend="bold">1.</hi> </head> <p>Fundamental is the epistemological distinction between two kinds of epistemic (i.e. cognitive) <hi rend="italic">justifications</hi> (e.g. grounds or proofs). A justification is a priori if it is not based on experience; otherwise it is a posteriori. The result is an important distinction between two kinds of <hi rend="italic">knowledge</hi>: a true conviction involves a priori knowledge when it can be justified a priori (i.e., independent of experience), otherwise a posteriori knowledge. The latter is also called <hi rend="italic">empirical</hi> knowledge.</p> </div> <div> <head> <hi rend="bold">2.</hi> </head> <p>When applied to <hi rend="italic">concepts</hi>, the distinction between a priori and a posteriori has two meanings: A concept is a priori in the <hi rend="italic">genetic</hi> sense when it can be employed before anyone finds applications for it in actual experience; it is a priori in the <hi rend="italic">epistemological</hi> sense when it is employed in a priori knowledge. Ideas other than concepts can be treated analogously.</p> </div> </div> <div> <head> <hi rend="bold">II.</hi> </head> <p>Historically, the present-day distinction goes back to <xref target="0000">Aristotle</xref>, who noted that what is naturally prior is often epistemologically later (as when a cause is inferred from its effects). In the Middle Ages, the Latin expressions <hi rend="italic">a priori</hi> and <hi rend="italic">a posteriori</hi> became standard in this context, usually combined with the view that one can determine a posteriori (from consequences or effects) <hi rend="italic">that</hi> something is the case, but that one can only explain a priori <hi rend="italic">why</hi> something is the case. Later G.W. <xref target="SIM-12853">Leibniz</xref> identified the a priori / a posteriori distinction with the distinction between (necessary) truths of reason and (accidental) truths of fact. The present-day importance of the distinction is due to I. <xref target="COM-11258">Kant</xref>.</p> <p>Although it has been customary since Kant to view independence from experience as the hallmark of the a priori, the precise line of demarcation between a priori and a posteriori is still disputed. The discussion involves three primary questions: 1. What exactly is meant by experience? Depending on whether experience refers only to outward sensory perceptions or includes psychic, religious, or even extrasensory perceptions, the concept of the a priori will be narrower or broader. 2. What is the relationship of the distinction between a priori and a posteriori and that between analytic and synthetic statements or judgments? (A statement is analytic if its truth or falsity can be determined solely by the rules of logic and the meaning of the terms it contains.) While empiricists generally hold the view that only analytic statements can be the object of a priori knowledge, Kant in particular defended the possibility of synthetic judgments a priori. 3. What is the relationship of the distinction between a priori and a posteriori knowledge and that between necessary and contingent (accidental) statements? According to Leibniz and Kant, the two distinctions are coincident: what is necessarily true can only be known a priori, and vice versa. Recently, however, some philosophers have espoused the view that the truth and necessity of necessarily true statements can be the object of empirical knowledge.</p> </div> <contributorgroup> <name normal="Willaschek, Marcus">Marcus Willaschek</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <listbibl> <p>Aristotle <hi rend="italic">An. Post.</hi> 71b/72a</p> </listbibl> <listbibl> <p>G.W. Leibniz, <hi rend="italic">Nouveaux Essais</hi>, VI.2</p> </listbibl> <listbibl> <p>I. Kant, <hi rend="italic">Kritik der reinen Vernunft</hi> (B), Introduction</p> </listbibl> <listbibl> <p>R. Eisler, H. Schepers & G. Tonelli, <hi rend="italic">HWP</hi> 1, 1971, 462474)</p> </listbibl> <listbibl> <p>A. Casullo, A priori/a posteriori and a priori knowledge, in: <hi rend="italic">Companion to Epistemology</hi>, ed. J. Dancy & E. Sosa, 1992, 18.</p> </listbibl> </bibliogroup> </pseudobiblio> </complexarticle> </art> <art> <complexarticle id="COM-00007" entry="Aaron" sortcode="10037" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>Aaron</mainentry> <mainentry lang="en"> Aaron </mainentry> </articleentry> <info/> <div> <head>I. Old Testament</head> <p>The origin of the name is uncertain. In the Old Testament A. is the brother of Moses and his spokesman (Exod 4:14f.). He was reputed to be a Levite (Priest; Exod 4:14), and the traveling companion and deputy of Moses (Exod 7:1-7), a miracle worker (Exod 8:1f.), a charismatic leader (Exod 17:10-12; 24:14) and the progenitor of the legitimate, Levitical-Aaronic priesthood of Israel (Exod 28f.; Lev 810; Num 3:54:49; 8:5-26; 1618). At the same time, however, he was responsible for the establishment of the illegitimate cult of the golden bull (Exod 32). Here it may be a matter of a negatively directed etiology of the sanctuary at Bethel (Beyerlin), whose priests probably saw in A. their progenitor. Num 12 portrays A. as an adversary of his brother: along with his sister Miriam he questioned Moses claim to exclusive leadership. Nevertheless, the heaviest penalty did not fall on him, but Miriam. All this together makes clear that several strands of tradition have influenced one another. At the most, the pre-priestly source lying behind the tradition of A. as a charismatic leader might prove to be a historical recollection. The historical A. appears to have come from the southern tribes: the oldest tradition to attach itself to his person (Exod 15:29; 17:8-16; 18:12) arose from south Judah (Noth). The traditions that portray A. as the brother of Moses, prophet, wonder-worker or ancestor of the priesthood are later. Eventually, these traditions were written down in P, whose Aaronic genealogy was the result of postexilic compromises among groups (Zadokites, Levites, Abiatharides) warring over predominance among the priests. Since then the whole priesthood has traced itself back to A. as its common ancestor (1 Chron 5:27-41).</p> <contributorgroup> <name normal="Schaper, J.">Joachim Schaper</name> </contributorgroup> <pseudobiblio> <bibliogroup> <listbibl> <p>J. Wellhausen, Prolegomena zur Geschichte Israels, 1878, 61905, 135-137 M. Noth, \berlieferungsgeschichte des Pentateuch, 1948, 31966, 195-199 W. Beyerlin, Herkunft und Geschichte der dltesten Sinaitraditionen, 1961, 144-163 A.H.J. Gunneweg, Leviten und Priester (FRLANT 89, 1965) A. Cody, Aaron, Aaronitisches Priestertum I, TRE 1, 1977, 1-5 H. Valentin, Aaron (OBO 18, 1978) N. Allen, The Identity of the Jerusalem Priesthood during the Exile, Hey J 23, 1982, 259-269 S.L. Cook, Innerbiblical Interpretation in Ezekiel 44 and the History of Israels Priesthood, JBL 114, 1995, 193-208.</p> </listbibl> </bibliogroup> </pseudobiblio> </div> <div> <head>II. Ancient Judaism</head> <p>Philo gave prominence to the understanding of Aaron as the spokesman of the word of God, in which role he is nevertheless ranked below Moses, and Philo designated Aaron as the expressed word (<foreign n="gre">όγος</foreign> π<foreign n="gre">ρ</foreign>o<foreign n="gre">φορικός</foreign>/l<foreign n="gre">ό</foreign>gos prophorik<foreign n="gre">ό</foreign>s migr. 78; det. 39.126). In a few writings from Qumran there appears the expectation of a Messiah from the lineage of A., who is conceived of as the priestly partner of the Davidic Messiah (1QS 9.11; cf. CD 13.1). In Rabbinic literature one encounters the struggle for reconciliation as the characteristic feature of A. (mAvoth 1.12). Because he is the prototype of the High Priest, Rabbinic exegesis leaned toward minimizing his responsibility for the affair with the golden calf (LevR 10.3). By contrast they emphasize A.s strength in the face of the death of his sons Nadab and Abihu, for which various explanations were sought. </p> <contributorgroup> <name normal="Jacobs, M.">Martin Jacobs</name> </contributorgroup> <pseudobiblio> <bibliogroup> <listbibl> <p>L. Ginzberg, Legends of the Jews, vol. III, 1911 L. Smolar & M. Aberbach, The Golden Calf Episode in Postbiblical Literature, HUCA 39, 1968, 91-116 G.J. Brooke, The Messiah of Aaron in the Damascus Document, RQ 15, 1991, 215-230.</p> </listbibl> <listbibl> <p>Martin Jacobs</p> </listbibl> </bibliogroup> </pseudobiblio> </div> <div> <head>III. Ancient Judaism</head> <p>Philo gave prominence to the understanding of Aaron as the spokesman of the word of God, in which role he is nevertheless ranked below Moses, and Philo designated Aaron as the expressed word (<foreign n="gre">όγος</foreign> π<foreign n="gre">ρ</foreign>o<foreign n="gre">φορικός</foreign>/l<foreign n="gre">ό</foreign>gos prophorik<foreign n="gre">ό</foreign>s migr. 78; det. 39.126). In a few writings from Qumran there appears the expectation of a Messiah from the lineage of A., who is conceived of as the priestly partner of the Davidic Messiah (1QS 9.11; cf. CD 13.1). In Rabbinic literature one encounters the struggle for reconciliation as the characteristic feature of A. (mAvoth 1.12). Because he is the prototype of the High Priest, Rabbinic exegesis leaned toward minimizing his responsibility for the affair with the golden calf (LevR 10.3). By contrast they emphasize A.s strength in the face of the death of his sons Nadab and Abihu, for which various explanations were sought. </p> <contributorgroup> <name normal="Jacobs, M.">Martin Jacobs</name> </contributorgroup> <pseudobiblio> <bibliogroup> <listbibl> <p>L. Ginzberg, Legends of the Jews, vol. III, 1911 L. Smolar & M. Aberbach, The Golden Calf Episode in Postbiblical Literature, HUCA 39, 1968, 91-116 G.J. Brooke, The Messiah of Aaron in the Damascus Document, RQ 15, 1991, 215-230.</p> </listbibl> <listbibl> <p>Martin Jacobs</p> </listbibl> </bibliogroup> </pseudobiblio> </div> </pseudoarticle> </complexarticle> </art> <art> <dummyarticle id="DUM-00024" entry="Abel" sortcode="20657" volume="1" page="0"> <pseudoarticle> <articleentry> <mainentry>Abel</mainentry> <mainentry lang="en"> Abel -> Cain and Abel </mainentry> </articleentry> <info> <sumpara>Abel<xref target="0000">Kain/Abel</xref> </sumpara> </info> </pseudoarticle> </dummyarticle> </art> <art> <complexarticle id="COM-00022" entry="Abbreviaturen/Abk|rzungen" sortcode="00000" volume="0" page="0"> <pseudoarticle> <articleentry> <mainentry>Abbreviaturen/Abk|rzungen [German]</mainentry> <mainentry lang="en"> Abbreviations [English] </mainentry> </articleentry> <info> <sumpara/> </info> <div> <head> <hi rend="bold">I.</hi> Medieval Abbreviations.</head> <p>Medieval abbreviations are based on the principles of suspension and contraction developed in antiquity (epigraphical, juridical-administrative abbreviations, sacred names). In the 6th7th/9th centuries, the fonts that developed variously by region (<xref target="0000">book/book-making since antiquity</xref>) developed different traditions in the use of abbreviations. The Carolingian minuscule that gradually gained predominance abandoned many abbreviations and leveled many differences. Because of the rapid development of academic publishing at the universities, the number and methods of abbreviations multiplied anew.</p> </div> <contributorgroup> <name normal="Schmid, Anne">Anne Schmid</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <head>[References]</head> <listbibl> <p>L. Traube, <hi rend="italic">Nomina Sacra</hi>, 1907</p> </listbibl> <listbibl> <p>W.M. Lindsay, <hi rend="italic">Notae Latinae</hi>, Latin 1915, repr. 1965</p> </listbibl> <listbibl> <p>N. Giovh Marchioli, <hi rend="italic">Alle origini delle abbreviature latine, Ricerca Papirologica</hi> 2, 1993.</p> </listbibl> </bibliogroup> </pseudobiblio> <pseudoarticle> <div> <head> <hi rend="bold">II.</hi> Catholic Orders.</head> <p>Abbreviations for order designations appear (non-uniformly) since the late Middle Ages. The following selection includes the standard abbreviations: B.M.V.=Beata Maria Virgo; C.=Congregatio; Can.=Canonicus; Cl.=Clerici; I.=Institutum; Miss.=Missionarius; O.=Ordo; Reg.=Regularis; S.=Sanctus; Soc.=Societas.</p> <p>AA (C. Augustinianorum ab Assumptione): <xref target="0000">Assumptionists</xref>; C(an)R(eg): Regulated <xref target="SIM-11250">Canonists/Canons</xref>; CCF (C. Caritatis Fratrum): <xref target="0000">Brothers of Charity</xref>; CFA (C. Fratrum Alexianorum): <xref target="SIM-00408">Alexians</xref>; CMF (Cordis Mariae Filii): <xref target="0000">Claretines</xref>; CMM (C. Miss. de Mariannhill): <xref target="0000">Missionaries of Marianhill</xref>; CP (C. Passionis Iesu Christi): <xref target="0000">Passionists</xref>; CR (O.Cl.Reg. vulgo Theatinorum): <xref target="0000">Theatines</xref>; C(R)SA (Can.Reg. S. Augustini): <xref target="0000">Augustinian Canons</xref>; CRSP (C.Cl.Reg. S. Pauli Decollati): <xref target="SIM-01511">Barnabites</xref>; CSsR (C. Sanctissimi Redemptoris): <xref target="0000">Redemptorists</xref>; CVUOSB (C. Vallis Umbrosae O.S. Benedicti): <xref target="0000">Vallombrosians</xref>; FMA (Filiae Mariae Auxiliatricis): Sons of Mary, Help of Christians <xref target="0000">Salesian Society of Don Bosco</xref>; FMS (I. Fratrum Maristarum a Scholis): <xref target="0000">Marist Fathers</xref>; FSC (I. Fratrum Scholarum Christianarum): <xref target="0000">Brothers of the Christian Schools</xref>; IBMV: <xref target="0000">English Ladies</xref>; MAfr (Miss. Africae, Patres Albi): <xref target="0000">White Fathers</xref>; MI (O.Cl.Reg. Ministrantium Infirmis): <xref target="SIM-11223">Camilliani</xref>; OAD (O. Augustiniensium Discalceatorum): Augustinians-<xref target="SIM-01490">Discalced</xref>; OAnnM (O. de Annuntiatione B.M.V.): <xref target="0000">Annuntiates</xref>; OC/OCarm (O. Fratrum B.M.V. de Monte Carmelo): <xref target="0000">Carmelites</xref>; OCart (O. Cartusiensis): <xref target="0000">Carthusians</xref>; OCD (O. Fratrum Discalceatorum B.M.V. de Monte Carmelo): Discalced Carmelites; Ocist (O. Cisterciensis): <xref target="0000">Cistercians</xref>; OCR/OCSO (O. Cisterciensium ]Reformatorum seu- Strictioris Observantiae): <xref target="0000">Trappists</xref>; OdeM (O.B.M.V. de Mercede): Mercedarians; OFM/OFMCap/OFMConv (O. Fratrum Minorum ]Capuccinorum/Conventualium-): <xref target="0000">Franciscans</xref>/<xref target="0000">Capuchins</xref>/<xref target="SIM-14153">Minorites</xref>; OH (O. Hospitalarius S. Joannis de Deo): Brothers Hospitallers of St. John of God; OM (O. Minimorum): Paulaists (<xref target="SIM-14144">Minims</xref>); OP (O. Praedicatorum): <xref target="0000">Dominicans</xref>; OPraem (Candidus et Can.O. Praemonstratensis): <xref target="0000">Premonstratensians</xref>; Or (I. Oratorii S. Philippi Nerii): <xref target="0000">Oratorians</xref>; OSA (O. Fratrum S. Augustini): Augustinians (until 1969 <xref target="SIM-01298">Augustinian-Eremites</xref>]OESA-); OSB (O.S. Benedicti): <xref target="0000">Benedictines</xref>; OSC (O.S. Crucis): Fathers and Brothers of the Holy Cross; OSCl (O.S. Clarae): <xref target="SIM-11826">Clarists</xref>; OSM (O. Servorum Mariae): <xref target="0000">Servites</xref>; OSPPE (O. Fratrum S. Pauli Primi Eremitae): <xref target="0000">The Pauline Fathers</xref>; OSSalv (O. Sanctissimi Salvatoris): <xref target="0000">Birgittines</xref>; OSST (O. Sanctissimae Trinitatis): <xref target="0000">Trinitarians</xref>; OSU (O.S. Ursulae): <xref target="0000">Ursulines</xref>; OT (O. Fratrum Domus Hospitalis S. Mariae Teutonicorum in Jerusalem): Teutonic Order<xref target="0000">Priests of the Teutonic Order</xref>); PSS (Soc. Presbyterorum a S. Sulpitio): Sulpicians; RSM (Religious Sisters of Mercy, Sorores a Misericordia): <xref target="0000">Sisters of Mercy</xref>; SAC (Soc. Apostolatus Catholici): Pallottini: SCVO (Sorores Caritatis S. Vincentii a Paul): <xref target="0000">Vincentians</xref>; SDB (Soc. S. Francisci Salesii): <xref target="0000">Salesian Society of Don Bosco</xref>; SDS (Soc. Divini Salvatoris): <xref target="0000">Salvatorians</xref>; SI/SJ (Soc. Iesu/Jesu): Society of Jesus, <xref target="0000">Jesuits</xref>; SM (Soc. Mariae): <xref target="0000">Marists</xref>, <xref target="SIM-13596">Marianists</xref>; S(ch)P (O.Cl.Reg. Pauperum Matris Dei Scholarum Piarum): <xref target="0000">Piarists</xref>; SSND (C. Pauperum Sororum Scholarum Nostrae Dominae): Poor <xref target="0000">School Sisters of Notre Dame</xref>; SSS (C. Presbyterorum a Sanctissimo Sacramento): <xref target="SIM-04705">Eucharistines</xref>; SVD (Soc. Verbi Divini): <xref target="0000">Steylian Missionaries</xref>.</p> </div> <contributorgroup> <name normal="Heim, Manfred">Manfred Heim</name> </contributorgroup> </pseudoarticle> <pseudobiblio> <bibliogroup> <head>[References]</head> <listbibl> <p>H.Ooms, <hi rend="italic">Repertorium universale siglorum Ordinum et Institutum religiosorum in Ecclesia catholica</hi>, 1958</p> </listbibl> <listbibl> <p>G.Schwaiger, ed., <hi rend="italic">Mvnchtum, Orden, Klvster</hi>, <hi rend="superscript">2</hi>1994, 476f.</p> </listbibl> <listbibl> <p> <hi rend="italic">AnPont</hi> 1996.</p> </listbibl> </bibliogroup> </pseudobiblio> </complexarticle> </art> </sample> I hope someone can help resolve this issue, I'm planning to use saxon for this stylesheet cause I find it much faster than using AltovaXML however, the AltovaXML gives me my required output (I just need to remove use-character-maps in the ouput element with method="HTML" or replace the HTML with XHTML) Thanks, UlyLee __________________________________________________ Do You Yahoo!? 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