OpenLLM-France/wikimedia huggingface dataset:
# Catholic Encyclopedia (1913)/St. Anno

From volume 1 of the work.
(Or HANNO).
Archbishop of Cologne in 1055. When very young he entered the ecclesiastical state, under the guidance of his uncle, a canon of Bamberg. He hadformerly adopted the profession of arms. His attainments both in sacredand profane learning, as well as his unusual virtue, attracted the attention of the Emperor Henry III who called him to court. He is said to have been a man of remarkably handsome presence and of rare eloquence and ina very special way adapted for great undertakings. A lover of right andjustice, he defended them fearlessly in all circumstances. He was made Archbishop of Cologne, and his consecration was a scene of unwonted splendour, though very trying to him, as he accepted the office with the greatest repugnance. At the death of Henry, the Empress Agnes made him regent of the empire, and entrusted him with the education of the young prince, afterwards Henry IV, who had already been corrupted by the flatterers who surrounded him. The Archbishop's strictness was soon found to be distasteful to the prince, and he was deprived of his office of regent, but the disorders which followed on account of the exactions and injustice of those who were attached to Henry became so unbearable that in 1072 Anno again resumed the reins of government.
The Church at that time was torn by the schisms of antipopes. Anno joined with Hildebrand and St. Peter Damian in the work of order and reformation. Hergenröther, however, speaks of "the discontent of the court of Germany because of the frequent sharp reprehensions addressed to the powerful Anno by Pope Nicholas II" (Hist. de L'église, III, 283). It was probably because of a plea for more power to be given to the German emperors in papal elections. The feeling was so bitter in Germany that a union was made with the bad elements of Italy, and an antipope in the person of Cadalus, the Bishop of Parma, was put forward. The rightful Pope,at the time, was Alexander II. At a great assembly held at Augsburg in 1062, Anno pronounced a discourse in favour of Alexander; the Empress Agnes had been won over by St. Peter Damian; but the influence of the Adalbert, Archbishop of Hamburg-Bremen, and others prevailed to such an extent that it was impossible to separate Germany altogether from Cadalus, who, however, died four years later. According to Hergenrother (Hist. de l'eglise, III, 377), the autocratic nepotism of prelates, so common then, was shared by Anno, and he instances the giving of the Archbishopric of Trier to his nephew Cunon, who because of it was assassinated shortly afterhis appointment. Whether or not this be true, it is certain that the cares of state did not prevent Anno from fulfilling his duty as a bishop. His prayer was continuous, his austerities extreme, his preaching incessant, his charity inexhaustible. He reformed all the monasteries of his diocese and established five new ones for the Canons Regular and Benedictines. He died 4 December, 1075, and was canonized shortly afterwards.
Hergenrother, Hist. de L'eglise; Butler, Lives of the Saints, 4 Dec.; Michaud, Biog. Univ.
T.J. CAMPBELL
# Catholic Encyclopedia (1913)/St. Anselm (2)

From volume 1 of the work.
Abbot, Duke of Forum Julii, the modern Friuli, in the northeastern part of Italy. Wishing to serve God in a monastery, he left the world, and in 750 built a monastery at Fanano, a place given to him by Aistuiph, King of the Lombards, who had married Anselms sister Gisaltruda. Two years later he built the monastery of Nonantula, a short distance northeast of Modena he then went to Rome where Stephen III invested him with the habit of St. Benedict and appointed him Abbot of Nonantula. Being very charitable, able, Anselm founded many hospices where the poor and the feeble were sheltered and cared for by monks. Desiderius, who had succeeded Aistulph as King of the Lombards (756-774) banished Anselm from Nonantula. The seven years of his exile the latter spent at Monte Cassino, but returned to Nonantula after the capture of Desiderius by Charlemagne. Having been abbot for fifty years, Anselm died at Nonantula in 305, and the town of that name still honours him as patron.
LECHNER, Martyrologium des Benediktiner-Ordens (Augsburg, 1855); STADLER, Heiligen-Lexikon (Augsburg, 1858), I, 235; Acta SS., 1 March, 263, 891.
MICHAEL OTT
# Carbon Steel Company v. Lewellyn

* related portals: Supreme Court of the United States.
* sister projects: Wikidata item.
United States Supreme Court
251 U.S. 501
Carbon Steel Company v. Lewellyn
Argued: Jan. 12, 1920. --- Decided: March 1, 1920
Mr. H. V. Blaxter, of Pittsburgh, Pa., for petitioners.
Mr. Assistant Attorney General Frierson, for respondent.
Mr. Justice McKENNA 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).
Public domainPublic domainfalsefalse
# Carden, Crook Comedian

* information about this edition.
* sister projects: Wikidata item.
Extracted from Detective Story Magazine, 1920 Jan 20, pp. 3–37.
Carden, Crook Comedian
$^{by}$ Johnston McCulley
Author of “Terry and the Hidden Tube,” etc.
* 1. An Irregular Holdup 3
* 2. A Deal is Made 7
* 3. A Peculiar Robbery 12
* 4. Detective Sam Marter 15
* 5. Another Sort of Deal 20
* 6. Marter on the Trail 25
* 7. A Little Surprise 28
* 8. A Narrow Escape 32
* 9. A Greater Surprise 34
This work is in the public domain in the United States because it was published before January 1, 1929.
The longest-living author of this work died in 1958, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 65 years or less. This work may be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.
Public domainPublic domainfalsefalse
# Catholic Encyclopedia (1913)/Tait Indians

From volume 14 of the work.
(Te-it, "Those up river").
A collective term for those members of the Cowichan tribe, of Salishan linguistic stock, occupying the Lower Fraser River, Yale District, British Columbia (Canada), between Nicomen and Yale, where they border upon the Thompson River Indians. They have several small reserves within the jurisdiction of Fraser River agency, of which the principal are Chehalis (116), Cheam (95), Hope (79), and Yale (76). From perhaps 3000 souls a century ago they have decreased, through smallpox, disease, and former dissipation, since the occupation of the country by the whites, to 932 in 1890 and 578 in 1910. The gospel was preached to them by the Oblates, beginning with Fr. Charles Grandidier in 1869, at which time the whole Cowichan tribe was sunk in the lowest stage of degradation from drunkenness and association with depraved whites, drunken murders being of almost nightly occurrence. Within two years they were completely reclaimed, all Christians, sober and law-abiding; all due, according to Protestant testimony, "To the honest and persevering labours of a poor Catholic priest who receives no salary, and is fed by the Indians" ("The British Colonist", Victoria, B.C., 26 March, 1861, quoted in Morice, "History of the Catholic Church in Western Canada", II, 312). Of the whole number all but seventy-five are now Catholic, the others being Anglican or Methodist, and are officially reported as law-abiding, industrious, strictly moral, and generally temperate. Their principal educational centre is St. Mary's Mission, on the Fraser River, established in 1861 under the management of the Oblates assisted by the Sisters of St. Ann, besides a smaller and more recent mission school at Yale. Of the Cowichan language, which is spoken by a number of bands about Lower Fraser and on the opposite coast of Vancouver Island, very little has been recorded beyond some vocabularies by Tolmie and Dawson. A brief sketch of the ethnology of the tribe group is given by Boas in "Reports to the British Association for the Advancement of Science". In their primitive customs and characteristics they resembled the cognate Songish, Squamish, Shuswap, and Lillooet.
BOAS, First General Report on Indians of British Columbia in Reports to the British Association for the Advancement of Science (London, 1889); IDEM, Indian Tribes of the Lower Fraser River (loc. cit., 1890); Annual Reports of the Department of Indian Affairs of Canada (Ottawa); MORICE, History of the Catholic Church in Western Canada (2 vols., Toronto, 1910); TOLMIE AND DAWSON, Comparative Vocabularies . . . of British Columbia in Geological and Natural History Survey of Canada (Montreal, 1884).
JAMES MOONEY
# Catholic Encyclopedia (1913)/Tadeusz Kosciuszko

From volume 8 of the work.
Polish patriot and soldier, b. near Novogrudok, Lithuania, Poland, 12 February, 1752; d. at Solothurn, Switzerland, 15 October, 1817. He was educated at the military schools of Warsaw and Versailles, and attained the rank of captain in the Polish army. When the American Revolution broke out he embarked for the scene of conflict and, joining Washington's army, received a commission as officer of engineers, 18 October, 1776. He served with distinction through the war, was made a brigadier general, and was voted the thanks of Congress. He then returned to Poland and lived for several years in retirement. In 1789, when the Polish army was reorganized, he was appointed a major-general and fought gallantly under Prince Poniatowski against the Russians. At the second partition of Poland, he resigned his commission and went to live in Leipzig. He headed the abortive revolution of Poland in 1794, and was wounded and captured by the Russians at the battle of Maciejowice, 10 October. Imprisoned for two years, he was liberated by Emperor Paul on parole and with many marks of esteem. Thereafter his life was passed in retirement. In 1797 he revisited the United States, receiving everywhere great honor and distinction. Congress voted him a grant of land and an addition to his pension. On his return to Europe he took up his residence near Paris, spending his time in agricultural pursuits. In 1806 Napoleon wished him to join in the invasion of Poland, but he felt bound by his parole to Russia and refused. He went to live in Switzerland in 1816, making his home at Solothurn, where he was killed by a fall from a horse. His remains, by direction of the Emperor Alexander, were taken to Krakow, where they were interred with solemn pomp in the cathedral near the tombs of Poniatowski and Sobieski. A mound 150 feet high, made of earth taken from every battle-field in Poland, was piled up in his honor in the outskirts of the city.
HASSARD, Hist. of U. S. (New York), GRIFFIN in Am. Cath. Hist. Researches (Philadelphia, April, 1910); MICHELET, Pologne et Russie, legende de Kosciuszko (Paris, 1851); IDEM, La Pologne martyre (1863); FALKENSTEIN, Kosciuszko (Leipzig, 1827); RYCHLICKI, Kosciuszko and the Partition of Poland (Krakow, 1872); CHODZKO, Histoire militaire, politique et privee de Kosciuszko (Paris, 1837).
THOMAS F. MEEHAN
# Catholic Encyclopedia (1913)/Feast of Our Lady of Mount Carmel

From volume 10 of the work.
This feast was instituted by the Carmelites between 1376 and 1386 under the title "Commemoratio B. Marif Virg. duplex" to celebrate the victory of their order over its enemies on obtaining the approbation of its name and constitution from Honorius III on 30 Jan., 1226 (see Colvenerius, "Kal. Mar.", 30 Jan. "Summa Aurea", III, 737). The feast was assigned to 16 July, because on that date in 1251, according to Carmelite traditions, the scapular was given by the Blessed Virgin to St. Simon Stock; it was first approved by Sixtus V in 1587. After Cardinal Bellarmine had examined the Carmelite traditions in 1609, it was declared the patronal feast of the order, and is now celebrated in the Carmelite calendar as a major double of the first class with a vigil and a privileged octave (like the octave of Epiphany, admitting only a double of the first class) under the title "Commemoratio solemnis B.V.M. de Monte Carmelo". By a privilege given by Clement X in 1672, some Carmelite monasteries keep the feast on the Sunday after 16 July, or on some other Sunday in July. In the seventeenth century the feast was adopted by several dioceses in the south of Italy, although its celebration, outside of Carmelite churches, was prohibited in 1628 by a decree contra abusus. On 21 Nov., 1674, however, it was first granted by Clement X to Spain and its colonies, in 1675 to Austria, in 1679 to Portugal and its colonies, and in 1725 to the Papal States of the Church, on 24 Sept., 1726, it was extended to the entire Latin Church by Benedict XIII. The lessons contain the legend of the scapular; the promise of the Sabbatine privilege was inserted into the lessons by Paul V about 1614. The Greeks of southern Italy and the Catholic Chaldeans have adopted this feast of the "Vestment of the Blessed Virgin Mary". The object of the feast is the special predilection of Mary for those who profess themselves her servants by wearing her scapular (see CARMELITES).
FREDERICK G. HOLWECK
# Catholic Encyclopedia (1913)/Feast of Our Lady of Ransom

From volume 12 of the work.
24 September, a double major, commemorates the foundation of the Mercedarians.
On 10 August, 1223, the Mercedarian Order was legally constituted at Barcelona by King James of Aragon and was approved by Gregory IX on 17 January, 1235. The Mercedarians celebrated their institution on the Sunday nearest to 1 Aug. (on which date in the year 1233 the Blessed Virgin was believed to have shown St. Peter Nolasco the white habit of the order), and this custom was approved by the Congregation of Rites on 4 April, 1615 (Anal. Juris Pont., VII, 136). But the calendar of the Spanish Mercedarians of 1644 has it on 1 Aug., double. Proper lessons were approved on 30 April, 1616. The feast was granted to Spain (Sunday nearest to 1 Aug.) on 15 Feb., 1680; to France, 4 Dec., 1690. On 22 Feb., 1696, it was extended to the entire Latin Church, and the date changed to 24 September. The Mercedarians keep this feast as a double of the first class, with a vigil, privileged octave, and proper Office under the title: "Solemnitas Descensionis B. Mariæ V. de Mercede". Our Lady of Ransom is the principal patron of Barcelona; the proper Office was extended to Barcelona (1868) and to all Spain (second class, 1883). Sicily, which had suffered so much from the Saracens, took up the old date of the feast (Sunday nearest to 1 Aug.) by permission of the Congregation of Rites, 31 Aug., 1805 (double major), Apparition of Our Lady to St. Peter Nolasco in the choir of Barcelona, on the Sunday after 24 Sept. In England the devotion to Our Lady of Ransom was revived in modern times to obtain the rescue of England as Our Lady's Dowry.
F.G. HOLWECK
# Catholic Encyclopedia (1913)/Feast of Our Lady of the Snow

From volume 11 of the work.
("Dedicatio Sanctæ Mariæ ad Nives").
A feast celebrated on 5 August to commemorate the dedication of the church of Santa Maria Maggiore on the Esquiline Hill in Rome. The church was originally built by Pope Liberius (352-366) and was called after him "Basilica Liberii" or "Liberiana". It was restored by Pope Pope Sixtus III (432-440) and dedicated to Our Lady. From that time on it was known as "Basilica S. Mariæ" or "Mariæ Majoris"; since the seventh century it was known also as "Maria ad Præsepe". The appellation "ad Nives" (of the snow) originated a few hundred years later, as did also the legend which gave this name to the church. The legend runs thus: During the pontificate of Liberius, the Roman patrician John and his wife, who were without heirs, made a vow to donate their possessions to Our lady. They prayed to her that she might make known to them in what manner they were to dispose of their property in her honour. On 5 August, during the night, snow fell on the summit of the Esquiline Hill and, in obedience to a vision which they had the same night, they built a) basilica, in honour of Our Lady, on the spot which was covered with snow. From the fact that no mention whatever is made of this alleged miracle until a few hundred years later, not even by Sixtus III in his eight-lined dedicatory inscription [edited by de Rossi, "Inscript. Christ.", II, I (Rome, 1888), 71; Grisar (who has failed to authenticate the alleged miracle), "Analecta Romana", I (Rome, 1900), 77; Duchesne, "Liber Pontificalis", I (Paris, 1886), 235; Marucchi, "Eléments d'archéologie chrétienne", III (Paris and Rome, 1902), 155, etc.] it would seem that the legend has no historical basis. Originally the feast was celebrated only at Sta Maria Maggiore; in the fourteenth century it was extended to all the churches of Rome and finally it was made a universal feast by Pius V. Clement VIII raised it from a feast of double rite to double major. The mass is the common one for feasts of the Blessed Virgin; the office is also the common one of the Bl. Virgin, with the exception of the second Nocturn, which is an account of the alleged miracle. The congregation, which Benedict XIV instituted for the reform of the Breviary in 1741, proposed that the reading of the legend be struck from the Office and that the feast should again receive its original name, "Dedicatio Sanctæ Mariæ".
Analecta Juris Pontificii, XXIV (Rome, 1885), 915; HOLWECK, Fasti Mariani (Freiburg, 1892), 164-6.
MICHAEL OTT
# Catholic Encyclopedia (1913)/Feast of Transfiguration of Christ

From volume 15 of the work.
Observed on August 6 to commemorate the manifestation of the Divine glory recorded by St. Matthew (Chapter 17).
Origin. The Armenian bishop Gregory Arsharuni (about 690) ascribes the origin of this feast to St. Gregory the Illuminator (d. 337?), who, he says, substituted it for a pagan feast of Aphrodite called Vartavarh (roseflame), retaining the old appellation of the feast, because Christ opened His glory like a rose on Mount Thabor. It is not found however in the two ancient Armenian calendars printed by Conybeare (Armenian Ritual, 527 sq.). It probably originated, in the fourth or fifth century, in place of some pagan nature-feast, somewhere in the highlands of Asia.
Propagation. The Armenians at present keep it for three days as one of the five great feasts of the year (seventh Sunday after Pentecost); it is preceded by a fast of six days. Also in the Syriac Church it is a feast of the first class. In the Greek Church it has a vigil and an octave. The Latin Church was slow in adopting this feast; it is not mentioned before 850 (Martyrology of Wandelbert, Gavanti, "Thesaurus Liturg.", II, August); it was adopted in the liturgy about the tenth century in many dioceses, and was celebrated mostly on 6 August; in Gaul and England, 27 July; at Meissen, 17 March; at Halberstadt, 3 September, etc. In 1456 Callixtus III extended the feast to the Universal Church in memory of the victory gained by Hunyady at Belgrade over the Turks, 6 August, 1456. Callixtus himself composed the Office. It is the titular feast of the Lateran Basilica at Rome; as such it was raised to a double second class for the Universal Church, 1 Nov., 1911.
Customs. On this day the pope at Mass uses new wine or presses a bunch of ripe grapes into the chalice; raisins are also blessed at Rome. The Greeks and Russians bless grapes and other fruit.
F.G. HOLWECK
# Catholic Encyclopedia (1913)/Feast of Trumpets

From volume 15 of the work.
The first day of Tishri (October), the seventh month of the Hebrew year. Two trumpets are mentioned in the Bible, the shophar and hacocerah. The latter was a long, straight, slender, silver clarion, liturgically a priestly instrument. The shophar was made of horn, as we see from its now and then being called qeren, "horn" (cf. Jos., vi, 5); in fact, in the foregoing passage, it is designated a "ram's horn", qeren yobel. The Mishna (Rosh hasshanah, iii, 2) allows the horn of any clean animal save the cow, and suggests the straight horn of the ibex. The Feast of Trumpets is ordained in the words: "The seventh month, on the first day of the month, you shall keep a sabbath, a memorial, with the sound of trumpets" (Lev., xxiii, 24). The Hebrew text has: "a memorial of the blast". The Septuagint adds "of trumpets" (salpiggon), a word which together with keratine (made of horn) always designates in the Septuagint, shophar and never the hacocerah. We find the feast also ordained in Numbers, xxix, 1: The first day also of the seventh month. . .is the day of the sounding of the trumpets. This text gives us no more light in the original, where we read only "the day of blast let it be unto you". Here, too, the Septuagint hemera semasias, "day of signaling", affords no light. The feast is called by Philo salpigges, "Trumpets". It would seem, then, that the shophar and not the hacocerah was in Biblical times used on the feast of the new moon of Tishri. In Rabbinical ritual the festival has come to be known as New Year's Day (rosh hasshnah), Day of Memorial (yom hazzikkaron), and Day of Judgment (yom haddin). The shophar gives the signal call to solitude and prayer. In preparation for the great feast, the shophar is sounded morning and evening excepting Sabbaths, throughout the entire preceeding month of Elul. According to the Mosaic Law, the special offerings of the Feast of Trumpets were a bullock, a ram and seven lambs for a burnt offering; a buck goat for sin offering (Num., xxix, 2, 5; Lev., xxii, 24, 25).
WALTER DRUM
# Catholic Encyclopedia (1913)/Feast of Our Lady of Victory

From volume 15 of the work.
Victory, Feast of Our Lady of.—There are several feasts, in various churches, celebrated under this title. The best known are:
(1) October 7, in commemoration of the naval victory near Lepanto on October 7, 1571; instituted the same year as a greater double by Pius V; changed by Gregory XIII on April 1, 1573, into the feast of the Holy Rosary, first Sunday of October. The original feast, October 7, is still celebrated in many churches, e. g in the dioceses of Messina and Nicosia, in the Church of Nuestra Senora del Palan, at Barcelona, Spain, and elsewhere.
(2) Fourth Sunday of October (Our Lady of Victories), double of the first cia915 With octave, kept in the Church of Notre-Dame-des-Victoires, Paris, in thanksgiving for the victory of Louis XIII over the Calvinists after the siege of La Rochelle in 1628. The celebrated Archconfraternity of Our Lady, Refuge of Sinners, originated in this church.
(3) Second Sunday of November, at Prague, Bohernia, in the Carmelite church; and at Rome in Santa Maria della Vittoria, double of the first class, in commemoration of the battle of Weissenberg on November 8, 1620. Formerly this feast was celebrated all over Bohemia and Silesia (double of the second class, Decree of July 13, 1675).
(4) At Toledo, Spain, September 6, greater double, in thanksgiving for the victory of the Cardinal Infant Ferdinand at Nordlingen, September 6, 1634.
(5) The last Sunday of September, in the Diocese of Marsi, Italy, in commemoration of the victory of Charles of Anjou over Conradin at Tagliocozzo in 1268.
F. G. Holweck.
# Castes and Tribes of Southern India/Mūppil

​Mūppil (chief). — A sub-division of Nāyar.
# Castes and Tribes of Southern India/Mūshika

​Mūshika (rat). — A gōtra of Nagarālu. The rat is the vehicle of the Elephant God, Vignēsvara or Ganēsa.
# Castes and Tribes of Southern India/Mūli Kurava

​Mūli Kurava. — A name for Kuravas in Travancore.
# Castes and Tribes of Southern India/Mūnillakkar

​Mūnillakkar (people of the three illams). — A section of Mukkuvans, which is divided into three illams.
# Castes and Tribes of Southern India/Mūttāl

​Mūttāl (substitute). — A sub-division of Mārān.
# Castes and Tribes of Southern India/Mūsu Kamma

​Mūsu Kamma.— The name of a special ear ornament worn by the Mūsu Kamma sub-division of Balijas.
MŪSU KAMMA WOMAN.
# Castes and Tribes of Southern India/Mūli

​Mūli.— Recorded, in the Madras Census Report, 1901, as a class of blacksmiths in Ganjam, and stone-cutters in Vizagapatam. It is said to be a sub-division of Lohāra. Mūli also occurs as an occupational sub-division of Savara.