OpenLLM-France/wikimedia huggingface dataset:
# Castes and Tribes of Southern India/Mūppan

​Mūppan.— Mūppan has been defined as "an elder, the headman of a class or business, one who presides over ploughmen and shepherds, etc. The word literally means an elder: Mukkiradu, to grow old, and muppu, seniority." At recent times of census, Mūppan has been returned as a title by many classes, which include Alavan, Ambalakāran, Kudumi, Pallan, Paraiyan and Tandan in Travancore, Senaikkudaiyan, Sāliyan, Shānān, Sudarmān and Valaiyan. It has further been returned as a division of Konkana Sūdras in Travancore. ​During my wanderings in the Malabar Wynād, I came across a gang of coolies, working on a planter's estate, who called themselves Mūppans. They were interesting owing to the frequent occurrence among them of a very simple type of finger-print impression (arches).
# Castes and Tribes of Southern India/Mūru Balayanōru

​Mūru Balayanōru (three-bangle people). — A sub-division of Kāppiliyan.
# Castelvines y Monteses (Cosens)/Introduction

INTRODUCTION.
MR. J. O. Halliwell kindly lent to me some time since a copy of "Romeo and Juliet, a Comedy written by that celebrated Dramatic Poet, Lopez de Vega, contemporary with Shakespeare, and built upon the same story on which that greatest Dramatic Poet of the English Nation has founded his well known Tragedy: London, printed for William Griffin, at Garrick's Head in Catherine Street, Strand; 1770" [Price 1s.]. 8vo. Pp. 30.
Knowing something of Lope de Vega's "Castelvines y Monteses," I was interested to learn how the anonymous translator had treated his original; upon referring to the text I found that, in addition to the alteration of the name of the play, the dramatis personæ had all been rechristened, so that Castelvines were printed Capulets, and Monteses, Montagues, the Roselo Montes of Lope de Vega, Romeo Capulet, and Julia Castelvin Juliet Montague; further examination resulted in the discovery that the ​translator, "To render his work more familiar to the English reader, has printed it under the title of the English Play, from which it scarcely differs in anything except the catastrophe and some scenes that have no manner of connection with the main subject; these scenes indeed occur frequently, and for that reason the editor has not translated the Spanish comedy from beginning to end, but contented himself with giving a general plan of Lopez de Vega's piece and a translation of such scenes only as answer to others in Shakespeare's tragedy."
Here follows a specimen of the "general plan":—
"These two old gentlemen, the heads of the Capulet faction, come forward and declare they should both be charmed to see their children smitten with each other, because they propose to make a match between them. Things don't succeed quite to their mind; Octavio falls in love with Juliet, but Juliet does not like Octavio, and contents herself with returning him a polite answer."
Lope's poetry is thus treated:—
Juliet.
"Did you remark that young gentleman who talked to me? What a charming youth, my dear Celia, and how happy must the woman be who attaches him to her?"
Such appearing to me eminently unsatisfactory, ​and a very traitorous rendering of the original, I have attempted a more faithful translation of the complete play.
To those interested in Shakespeariana it may be of value to note how two great contemporary dramatists treated the same story for the stage. It is to be regretted that the work has not been undertaken by other than an amateur hand, being worthy a better fate, but unfortunately the fact remains that it could never prove commercially profitable to a competent translator or publisher. I have chosen the best available text, that of Don Juan Eugenio Hartzenbusch, a most carefully collated edition, and published by Rivadeneyra in his Biblioteca de Autores Españoles, Madrid, 1860.
F. W. C.
Thornton Road, Clapham Park, March, 1869.
# Castes and Tribes of Southern India

* related portals: India.
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CASTES AND TRIBES
OF
SOUTHERN INDIA
BY
EDGAR THURSTON, C.I.E.,
Superintendent, Madras Government Museum; Correspondant Étranger, Société d'Anthropologie de Paris; Socio Corrispondante, Societa Romana di Anthropologia.
ASSISTED BY
K. RANGACHARI, M.A.,
of the Madras Government Museum.
VOLUME I—A and B
GOVERNMENT PRESS, MADRAS
1909.
Volume 1 Preface Introduction Tables Table of Contents—A to B
Volume 2 Table of Contents—C to J
Volume 3 Table of Contents—K to Korava
Volume 4 Table of Contents—Kōri to Marakāllu
Volume 5 Table of Contents—Marakkāyar to Palle
Volume 6 Table of Contents—Palli to S
Volume 7 Table of Contents—T to Z
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 1935, so this work is in the public domain in countries and areas where the copyright term is the author's life plus 88 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
# Castes and Tribes of Southern India/Abhisheka

​ABHISHĒKA.—Abhisheka Pandarams are those who are made to pass through some ceremonies in connection with Saiva Agama.
# Castelvines y Monteses (Cosens)/Cast

CHARACTERS REPRESENTED.
* Roselo.
* Otavio.
* Anselmo.
* Antonio.
* Teobaldo.
* Arnaldo.
* Count Paris.
* Lord of Verona.
* Marin.
* Celio.
* Fabio.
* Fesenio.
* Lidio.
* Lucio.
* Fernando.
* Rutilio.
* Belardo.
* Loreto.
* A Captain.
* Gentlemen.
* Soldiers.
* Musicians.
* Servants.
* People.
* Julia.
* Dorotea.
* Silvia.
* Celia.
* Tamar.
* Ladies.
The Scene is in Verona, Ferrara, and in other parts.
# Castes and Tribes of Southern India/Acchu Tāli

​Acchu Tāli.—A sub-division of Vāniyan. The name refers to the peculiar tāli (marriage badge) worn by married women.
# Burmese Textiles

COUNTY BOROUGH OF HALIFAX.
BANKFIELD MUSEUM NOTES.
SECOND SERIES.—No. 7.
(H. LING ROTH, Keeper.)
Burmese Textiles,
FROM THE SHAN AND KACHIN DISTRICTS.
BY
LAURA E. START,
Author of "COPTIC CLOTHS," Lecturer in Education and Handicraft in the University of Manchester.
With 73 original Line Drawings by the Author and 9 by Arthur Comfort.
MARCH, 1917.
May be obtained from the Caretaker, or F. KING & SONS, Ltd., Commercial Street, Halifax.
PRICE: THREE SHILLINGS AND SIXPENCE, By Post, 3/9.
Notes from Bankfield Museum. Second Series, No. 7. (H. LING ROTH, Keeper.)
BURMESE TEXTILES, From the Shan and Kachin Districts.
PREFACE.
The Shan and Kachin textiles and garments, the consideration and discussion of which form the subject of the following notes, were collected in Burma by Mr. E. C. S. George, C.I.E., at the end of last century, whilst he was on the Commission for the delimitation of the Burma-China boundary.
Belonging to a race of people with whom the world at large has little contact, the skill and craftmanship displayed in the weaving, dyeing and decoration of these cloths should prove of general interest.
With the hope that the results of my investigations may be of value, not only to the visitor to Bankfield Museum, but to many students of ethnology and handicraft to whom that collection may be inaccessible, these notes, fully illustrated, are now offered to my readers.
A short account of the Shan and Kachin races has been included and those to whom a further study of these interesting peoples may appeal, are referred to that excellent work, The Gazetteer of Upper Burma and The Shan States, Rangoon, 1900, edited by Sir J. G. Scott and J. P. Hardman.
It is with pleasure I acknowledge my indebtedness to Mr. Ling Roth, not only for the opportunity he has afforded me of examining and describing these cloths, but also for the valuable assistance he has given me in carrying out that work.
March, 1917. LAURA E. START.
CONTENTS. :
| I. ||
| | PAGE. |
| The Geographical Situation of the Shan States | 2 |
| The History of the Shans or Tai, their Appearance and Dress | 3 |
| The Arts of Weaving and Dyeing, with a note on Native Design and Methods of Decoration | 7 |
| II. ||
| Discussion of the Shan Garments and Textiles | 13 |
| III. ||
| The Kachins, their Origin, Habitat, Dress and Ornaments | 37 |
| Descripion of the Kachin Garments and Wallets | 44 |
# Catholic Encyclopedia (1913)/Feast of the Expectation of the Blessed Virgin Mary

From volume 5 of the work.
Expectation of the Blessed Virgin Mary (Exspectatio Partus B. V. M.), Feast of the, celebrated on December 18 by nearly the entire Latin Church. Owing to the ancient law of the Church prohibiting the celebration of feasts during Lent (a law still in vigor at Milan), the Spanish Church transferred the feast of the Annunciation from March 25 to the season of Advent, the Tenth Council of Toledo (656) assigning it definitely to December 18. It was kept with a solemn octave. When the Latin Church ceased to observe the ancient custom regarding feasts in Lent, the Annunciation came to be celebrated twice in Spain, viz. March 25 and December 18, in the calendars of both the Mozarabic and the Roman Rite (Missale Gothicum, ed. Migne, pp. 170, 734). The feast of December 18 was commonly called, even in the liturgical books, "S. Maria de la O", because on that day the clerics in the choir after Vespers used to utter a loud and protracted "O", to express the longing of the universe for the coming of the Redeemer (Tamayo, Mart. Hisp., VI, 485). The Roman "O" antiphons have nothing to do with this term, because they are unknown in the Mozarabic Rite. This feast and its octave were very popular in Spain, where the people still call it "Nuestra Senora de la O". It is not known at what time the term Expectatio Partus first appeared; it is not found in the Mozarabic liturgical books. St. Ildephonsus cannot, therefore, have invented it, as some have maintained. The feast was always kept in Spain and was approved for Toledo in 1573 by Gregory XIII as a double major, without an octave. The church of Toledo has the privilege (approved April 29, 1634) of celebrating this feast even when it occurs on the fourth Sunday of Advent. The "Expectatio Partus" spread from Spain to other countries; in 1695 it was granted to Venice and Toulouse, in 1702 to the Cistercians, in 1713 to Tuscany, in 1725 to the Papal States. The Office in the Mozarabic Breviary is exceedingly beautiful; it assigns special antiphons for every day of the octave. At Milan the feast of the Annunciation is, even to the present, kept on the last Sunday before Christmas. The Mozarabic Liturgy also celebrates a feast called the Expectation (or Advent) of St. John the Baptist on the Sunday preceding June 24.
F. G. HOLWECK
# Catholic Encyclopedia (1913)/Feast of the Holy Name

From volume 7 of the work.
This feast is celebrated on the second Sunday after Epiphany (double of the second class). It is the central feast of all the mysteries of Christ the Redeemer; it unites all the other feasts of the Lord, as a burning glass focuses the rays of the sun in one point, to show what Jesus is to us, what He has done, is doing, and will do for mankind. It originated towards the end of the fifteenth century, and was instituted by the private authority of some bishops in Germany, Scotland, England, Spain, and Belgium. The Office and the Mass composed by Bernardine dei Busti (d. 1500) were approved by Sixtus IV. The feast was officially granted to the Franciscans 25 February, 1530, and spread over a great part of the Church. The Franciscans, Carmelites, and Augustinians kept it on 14 Jan.; the Dominicans 15 Jan. At Salisbury, York, and Durham in England, and at Aberdeen in Scotland it was celebrated 7 Aug., at Liege, 31 Jan., at Compostela and Cambrai, 8 Jan. (Grotefend, "Zeitrechnung", II, 2. 89). The Carthusians obtained it for the second Sunday after Epiphany about 1643; for that Sunday it was also extended to Spain, and later, 20 Dec., 1721, to the Universal Church. The Office used at present is nearly identical with the Office of Bernardine dei Busti. The hymns "Jesu dulcis memoria", "Jesu Rex admirabilis", "Jesu decus angelicum", usually ascribed to St. Bernard, are fragments of a very extensive "jubilus" or "cursus de aeterna sapientia" of some unknown author in the thirteenth century. For the beautiful sequence "Dulcis Jesus Nazarenus" (Morel, "Hymnen des Mittelalters", 67) of Bernardine dei Busti the Franciscans substituted a prose sequence of modern origin: "Lauda Sion Salvatoris"; they still celebrate the feast on 14 January.
FREDERICK G. HOLWECK
# Catholic Encyclopedia (1913)/Feast of the Crown of Thorns

From volume 14 of the work.
The first feast in honour of the Crown of Thorns (Festum susceptionis coronae Domini) was instituted at Paris in 1239, when St. Louis brought thither the relic of the Crown of Thorns, which was deposited later in the Royal Chapel, erected in 1241-8 to guard this and other relics of the Passion. The feast, observed on 11 August, though at first special to the Royal Chapel, was gradually observed throughout the north of France. In the following century another festival of the Holy Crown on 4 May was instituted and was celebrated along with the feast of the Invention of the Cross in parts of Spain, Germany, and Scandinavia. It is still kept in not a few Spanish dioceses and is observed by the Dominicans on 24 April. A special feast on the Monday after Passion Sunday was granted to the Diocese of Freising in Bavaria by Clement X (1676) and Innocent XI (1689) in honour of the Crown of Christ. It was celebrated at Venice in 1766 on the second Friday of March. In 1831 it was adopted at Rome as a double major and is observed on the Friday following Ash Wednesday. As it is not kept throughout the universal Church, the Mass and Office are placed in the appendices to the Breviary and the Missal. The hymns of the Office, which is taken from the seventeenth-century Gallican Breviary of Paris, were composed by Habert. The "Analecta hymnica" of Dreves and Blume contains a large number of rhythmical offices, hymns, and sequences for this feast.
ROHAULT DE FLEURY, Instruments de la Passion (Paris, 1870); NILLES, Kalendarium manuale (Innsbruck, 1897); GROTEFEND, Zeitrechnung, II, 2, 88.
F.G. HOLWECK
# Catholic Encyclopedia (1913)/Feast of the Dedication (Scriptural)

From volume 4 of the work.
Also called the Feast of the Machabees and Feast of Lights (Josephus and Talmudic writings), mentioned in the Old Testament (I Machabees 4:56), and in the New (John 10:22). It was instituted by Judas Machabeus (164 B.C.) to be celebrated yearly on the 25th day of the month Kislew and during its octave, in commemoration of the purification of the temple of Jerusalem which had been polluted by Antiochus Epiphanes on that day three years previously (I Machabees 4:41-64; II Machabees 6:2). Unlike the great Hebrew annual feasts, it could be celebrated not only in the temple at Jerusalem, but also in the synagogues of all places. It was observed with manifestations of joy such as accompanied the Feast of Tabernacles, during the celebration of which the dedication of the first temple had taken place. During the celebration of the feast mourning and fasting were not allowed to begin. The Jews assembled in the temple and synagogues bearing branches of trees and palms and singing psalms; the Hallel (Psalms 113-118) being sung every day. The joyful character of the feast was also manifested by illuminations, which may have been suggested by the "lighting of the lamps of the candlestick" when the temple service was first restored (I Machabees 4:50-51), or, according to very early Midrashim, by the miraculous burning throughout the first celebration of the feast of a vial of oil found in the temple. Since the first century a general illumination of Hebrew houses has been customary, every house having at least one light, and some, according to the school of the rabbis, having one light for each person in the house on the first night and twice the number on each succeeding night; others again, having eight lights the first night and a lesser number each night thereafter. Modern Hebrews keep the feast on 12 December, with strictness, but do not forbid servile work. At the daily morning prayer a different portion of Numbers 7 is read in the Synagogue.
LIGHTFOOT, Horæ Hebraicæ (Oxford, 1859), s. v.; The Jewish Encyclopedia, s. v. Hanukkah, the Hebrew name of the feast; SCHÜRER, A Hist. of the Jewish People, etc., 2nd ed. of Eng. tr., I, 217, for complete bibliography.
ARTHUR L. MCMAHON
# Catholic Encyclopedia (1913)/Feast of the Holy Rosary

From volume 13 of the work.
Apart from the signal defeat of the Albigensian heretics at the battle of Muret in 1213 which legend has attributed to the recitation of the Rosary by St. Dominic, it is believed that Heaven has on many occasions rewarded the faith of those who had recourse to this devotion in times of special danger. More particularly, the naval victory of Lepanto gained by Don John of Austria over the Turkish fleet on the first Sunday of October in 1571 responded wonderfully to the processions made at Rome on that same day by the members of the Rosary confraternity. St. Pius V thereupon ordered that a commemoration of the Rosary should be made upon that day, and at the request of the Dominican Order Gregory XIII in 1573 allowed this feast to be kept in all churches which possessed an altar dedicated to the Holy Rosary. In 1671 the observance of this festival was extended by Clement X to the whole of Spain, and somewhat later Clement XI after the important victory over the Turks gained by Prince Eugene on 6 August, 1716 (the feast of our Lady of the Snows), at Peterwardein in Hungary, commanded the feast of the Rosary to be celebrated by the universal Church. A set of "proper" lessons in the second nocturn were conceded by Benedict XIII. Leo XIII has since raised the feast to the rank of a double of the second class and has added to the Litany of Loreto the invocation "Queen of the Most Holy Rosary". On this feast, in every church in which the Roman confraternity has been duly erected, a plenary indulgence toties quoties is granted upon certain conditions to all who visit therein the Rosary chapel or statue of Our Lady. This has been called the "Portiuncula" of the Rosary.
HERBERT THURSTON
# Catholic Encyclopedia (1913)/Feast of the Holy Name of Mary

From volume 10 of the work.
We venerate the name of Mary because it belongs to her who is the Mother of God, the holiest of creatures, the Queen of heaven and earth, the Mother of Mercy. The object of the feast is the Holy Virgin bearing the name of Mirjam (Mary); the feast comrnemorates all the privileges given to Mary by God and all the graces we have received through her intercession and mediation. It was instituted in 1513 at Cuenca in Spain, and assigned with proper Office to 15 Sept., the octave day of Mary's Nativity. After the reform of the Breviary by St. Pius V, by a Decree of Sixtus V (16 Jan., 1587), it was transferred to 17 Sept. In 1622 it was extended to the Archdiocese of Toledo by Gregory XV. After 1625 the Congregation of Rites hesitated for a while before authorizing its further spread (cf. the seven decrees "Analecta Juris Pontificii", LVIII, decr 716 sqq.) But it was celebrated by the Spanish Trinitarians in 1640 (Ordo Hispan., l640). on 15 Nov., 1658, the feast was granted to the Oratory of Cardinal Berulle under the title: Solemnitas Gloriosae Virginis, dupl. cum. oct., 17 Sept. Bearing the original title, SS. Nominis B.M.V., it was granted to all Spain and the Kingdom of Naples on 26 Jan., 1671. After the siege of Vienna and the glorious victory of Sobieskl over the Turks (12 Sept., 1683), the feast was extended to the universal Church by Innocent XI, and assigned to the Sunday after the Nativity of Mary by a Decree of 25 Nov., l683 (duplex majus); it was granted to Austria as d. 2. classis on 1 Aug., 1654. According to a Decree of 8 July, 1908, whenever this feast cannot be celebrated on its proper Sunday on account of the occurence of some feast of a higher rank, it must be kept on 12 Sept., the day on which the victory of Sobieski is commemorated in the Roman Martyrology. The Calendar of the Nuns of Perpetual Adoration, O.S.B., in France, of the year 1827, has the feast with a special Office on 25 Sept. The feast of the Holy Name of Mary, is the patronal feast of the Clerics Regular of the Pious Schools (Piarists) and of the Society of Mary (Marianists), in both cases with a proper office. In 1666 the Discalced Carmelites received the faculty to recite the Office of the Name of Mary four times a year (duplex). At Rome one of the twin churches at the Forum Trajani is dedicated to the Name of Mary. In the Ambrosian Calendar of Milan the feast of the Holy Name of Mary is assigned to 11 September.
FREDERICK G. HOLWECK
# Catholic Encyclopedia (1913)/Karl August Lossen

From volume 9 of the work.
Karl August Lossen, German petrologist and geologist, born at Kreuznach (Rhine Province), 5 January, 1841; died at Berlin, 24 February, 1893. After finishing his studies at the gymnasium of Kreuznach in 1859 Lossen became a mining engineer; he began by two and a half years of practical work, then studied at the Universities of Berlin and Halle, where he graduated in 1866; in the same year he became assistant geologist of the Prussian national geological survey and as such began immediately his famous petrolographic studies of the Harz Mountains, which lasted till his death. In 1870 he became instructor in petrology at the Berlin mining academy, and at the same time lecturer at the university; in 1873 he was made a member of the newly founded Prussian National Geological Institute, and in 1882 received the title of professor; he was a fellow of the Görres Society from its foundation. In 1886 he became extraordinary professor in the university. He published the results of his investigation in over one hundred treatises and notices which appeared for the most part in the "Zeitschrift der deutschen geologischen Gesellschaft" of 1867-1891 and were much valued by his fellow scientists. The work of his youth, "De Tauni montis parte transrhenana" (Halle, 1867), appeared independently; then in 1877 followed the maps of the geological survey of the Harz Mountains and later many special maps of the Harz district, and the exhaustive work, "Boden der stadt Berlin". Of great importance are his papers on the contact and dynamometamorphosis of minerals. So highly was Lossen considered as an authority on this subject that the committee in charge of the programme for the International Geological Congress in London requested him to present a paper on the origin of crystallized slate (printed in 1888). He was made a member of Belgian, French, and English learned societies. The mineral lossenite is named after him; it is a hydrated lead-iron sulpharsenate from the mines of Laurion in Attica. Lossen was a man of noble character, loyal, dutiful, kind-hearted, full of good humour and universally popular, notwithstanding his increasing deafness. As a Catholic he united a childlike piety with very strong convictions of faith and decided views for church authority.
KAYSER in Neues Jahrbuch für Mineralogie, Geologie und Palaeontologie, II (Stuttgart, 1893); VON HERTLING in Jahresbericht der Görresgesellschaft für 1895 (Cologne, 1896); KNELLER, Das Christentum und die Vertreter der neuern Naturwissenschaft (Freiberg, 1904).
J. H. Rompel.