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# Catholic Encyclopedia (1913)/Diocese of Nueva Pamplona

From volume 11 of the work.
(NEO-PAMPILONENSIS).
Diocese in Colombia, South America, founded in 1549 and a see erected by Gregory XVI on 25 September, 1835. The city contains 15,000 inhabitants and is the capital of the province of the same name in the Department Norte de Satander; the diocese is suffragan of Bogotá, with a population of 325,000, all Catholics except about one hundred dissenters, mostly foreigners. The first. bishop, José Jorge Torres Estans, a native of Cartagena, ruled from 30 August, 1837, to 17 April, 1853, when he died at the age of 81, an exile in San Antonio del Fáchira, Venezuela. His successor, José Luis Niño, named vicar Apostolic, was consecrated in October, 1856, and also died an exile in San Antonio del Fáchira, 12 February, 1864. The third bishop, Bonifacio Antonio Toscano, governed from 13 October, 1865, to his retirement in 1873. He convoked the first diocesan synod, and assisted at the Provincial Council of New Granada in 1868 and at the Vatican Council. Indalecio Barreto succeeded him 3 December, 1874, and died 19 March, 1875, at La Vega near Cucuta. The Bishop of Panamá, Ignacio Antonio Parra, his successor, ruled from 8 June, 1876, until his death, 21 February, 1908. Bishop Parra had been exiled by the Liberal government from 1877 to 1878 on account of his efforts to preserve the liberty of the Church. The present incumbent, Evaristo Blanco, was transferred from the Diocese of Socorro, 15 August, 1909.
The diocese has 52 parishes, 75 priests, a seminary, a normal school for women, 10 secondary schools for boys and 13 for girls, 180 primary schools with an average attendance of 10,500, 12 charity hospitals, 4 orphanages for girls, 3 for boys, 2 homes for the aged, 1 convent of Poor Clares, 9 convents of the Sisters of the Presentation, 4 of Bethlehemites, 3 of Little Sisters of the Poor. The Jesuits, Eudists, and Christian Brothers maintain schools. At present the Catholic element is actively promoting good journalism and workingmen's societies, in order to counteract socialism and establish a Christian ideal of society.
Antonio José Uribe.
# Catholic Encyclopedia (1913)/Diocese of Nusco

From volume 11 of the work.
(NUSCANA)
Diocese in the province of Avellino, Italy, suffragan of Salerno, dates from the eleventh century. Among its bishops were
In 1820 Montemartino was united to Nusco. St. John, a Benedictine (1084) was the first Bishop of Montemartino; forty of his successors are known. Nusco has 19 parishes, with 38,300 inhabitants, and 4 religious houses.
CAPPELLETTI, Le Chiese d'Italia, XX.
U. BENIGNI
# Catholic Encyclopedia (1913)/Diocese of Olinda

From volume 11 of the work.
Diocese in the north-east of Brazil, suffragan of San Salvador de Bahia. Erected into a vicariate Apostolic by Paul V (15 July, 1614), who annexed to it Prefecture Apostolic of São Luiz do Maranhão, Olinda was created a bishopric by Innocent XI on 22 November, 1676 (Constitution "Ad Sacram"). Its most distinguished prelate was Thomas of the Incarnation (1774-85), author of "Historia ecclesiæ Lusitaniæ" (Coimbra, 1759). From its original territory Leo XIII erected the Sees of Parahyba (1892) and Alag as (1900). It is now coextensive with the State of Pernambuco, lying between 7 and 10 40 S. latitude, and 34 35 and 42 10 W. longitude, having an area of 49,575 square miles. The maritime regions are low, fertile, and well settled: the hinterland forms a plateau 500 to 700 feet high, is arid, and sparsely populated. The episcopal city was originally Olinda , founded by Duarte Coelho Pereira in 1534. It was held by the Dutch from 1630 till 1654, who established, a few miles south, a new capital Moritzstadt, now known as Recife, or Pernambuco, an important seaport having a population of 190,000. The episcopal residence has been transferred thither, to the section called Bõa Vista. Pernambuco has a university, five hospitals (one in charge of the Sisters of Mercy), a college, and many churches, the first being dedicated to Nossa Senhora de Monte. A Benedictine abbey founded at Olinda in 1595, was re-established on 15 August, 1885, from Beuron in Hohenzollern, and is in personal union with the abbey founded at Parahyba in 1903. The present Bishop of Olinda, Mgr. Luiz Raymundo da Silva Britto (b. at São Bento do Peri, 24 Aug., 1840; ordained, 19 July, 1864; elected, 18 Feb., 1901), succeeded Mgr. Manuel dos Santos Pereira (b. 1827; consecrated, 1893). The diocese contains 81 parishes, 365 filial churches and chapels, 88 secular and 22 regular priests; the population is 1,178,000, all Catholics, except about 4000 Protestants.
Galanti, Historia do Brazil (São Paulo, 1896); Tollenare, Notas Dominicaes (Recife, 1906); Dias, O Brazil Actual (Rio de Janeiro, 1905).
A. A. MacErlean.
# Catholic Encyclopedia (1913)/Diocese of Ogliastra

From volume 11 of the work.
DIOCESE OF OGLIASTRA (OLEASTRENSIS)
Diocese in the Province of Cagliari, Sardinia. It was formeerly under the Archbishop of Cagliari, but Leo XII, at the petition of King Charles Felix, by a bull of 11 November, 1824, erected Ogliastra into a diocese, suffragan of Cagliari, with the Capuchin Serafino Carchero for its first prelate. In the middle ages, after the expulsion of the Saracens (1050), Ogliastra was one of the five native giudicature, or independent districts, and had for its first lords the Sismondi. Tortoli the episcopal seat is a small city of about 2000 inhabitants, which belongs to the district of Lanusei. The diocese has 29 parishes, 54,500 inhabitants, 53 churches, chapels, and oratories, 46 secular priests, two schools one of which is directed by the Salesians; the present bishop Mgr Emanuele Virgilio, who succeeded Mgr Guiseppe Paderi on 15 April, 1910, was previously Vicar-General of the Diocese of Vanosa.
Cappelletti, Le chiese d'Italia, XIV.
U. BENIGNI
# Castes and Tribes of Southern India/Rarakkar

​Rarakkar.——The Rarakkars or Vicharakkars are exorcisers for the Kuravans of Travancore.
# Castes and Tribes of Southern India/Ratna

​Ratna (precious stones). — An exogamous sept of Kuruba. The equivalent Ratnāla is a synonym of Rālla Balijas, who deal in precious stones.
# Castes and Tribes of Southern India/Pūsapāti

​Pūsapāti.— The family name of the Mahārājahs of Vizianagram. From the Kshatriyas in Rājputāna people of four gōtrams are said to have come to the Northern Circars several centuries ago, having the Pūsapāti family at their head.* The name of the present Mahārāja is Mirza Rājah Sri Pūsapāti Viziarāma Gajapati Rāj Manya Sultān Bahādur Gāru.
# Castes and Tribes of Southern India/Rangāri

​Rangāri.— The Rangāris are summed up, in the Madras Census Report, 1891, as being " a caste of dyers and tailors found in almost all the Telugu districts. They are of Marātha origin, and still speak that language. They worship the goddess Ambābhavāni. The dead are either burned or buried. Their title is Rao."
In an account of the Rangāris of the North Arcot district, Mr. H. A. Stuart Writes that " Rangāri is a caste of dyers, chiefly found in Wālājāpet. They claim to be Kshatriyas, who accompanied Rāma in his conquest of Ceylon, from which fact one of their names, Langāri (lanka, the island, i.e., Ceylon), is said to be derived. Rāma, for some reason or other, became incensed against, and persecuted them. Most were destroyed, but a respectable Kshatriya lady saved her two sons by taking off their sacred threads and causing one to pretend that he was a tailor sewing, and the other that he was a dyer, colouring his thread with the red betel nut and leaf, which she hurriedly supplied out ​of her mouth. The boys became the progenitors of the caste, the members of which now wear the thread. The descendants of the one brother are tailors, and of the other, the most numerous, dyers. Their chief feasts are the Dassara and Kāman, the former celebrated in honour of the goddess Tuljabhavani and the latter of Manmada, the Indian Cupid, fabled to have been destroyed by the flame of Siva's third eye. During the Kāman feast, fires of combustible materials are lighted, round which the votaries gather, and, beating their mouths, exclaim ' laba, laba', lamenting the death of Cupid. In this feast Rājputs, Mahrāttas, Bondilis, and Guzerātis also join. The Rangāris speak Marāthi, which they write in the northern character, and name Poona and Sholāpur as the places in which they originally resided. In appearance they do not at all resemble the other claimants to Kshatriya descent, the Rāzus and Rājputs, for they are poorly developed and by no means handsome. Widow remarriage is permitted where children have not been born, but remarried widows are prohibited from taking part in religious processions, which seems a sign that the concession has been reluctantly permitted. In most of their customs they differ but little from the Rāzus, eating meat and drinking spirits, but not keeping their women gosha."
All the Rangāris examined by me at Adoni in the Bellary district were tailors. Like other Marātha classes they had a high cephalic index (av. 79; max.92), and it was noticeable that the breadth of the head exceeded 15 cm. in nine out of thirty individuals.
In the Madras Census Report, 1901, Bahusāgara, Malla or Mulla, and Nāmdēv are given as synonyms, and Chimpiga (tailor) and Unupulavādu (dyer) as sub-castes of Rangāri.
# Castes and Tribes of Southern India/Rao

​Rao.— The title of Dēsastha Brāhmans, and various Marātha classes, Jains, and Sērvēgāras. Some Perikes, who claim Kshatriya origin, have also assumed Rao (=Rāya, king) instead of the more humble Anna or Ayya as a title.
# Castes and Tribes of Southern India/Pūsali

​Pūsali.— A title of Occhans, or pūjāris (priests) at temples of Grāma Dēvatas (village deities).
# Castes and Tribes of Southern India/Ranavīran

​Ranavīran, — A name, meaning a brave warrior, returned by some Chakkiliyans.
# Castes and Tribes of Southern India/Pūshpakan

​Pūshpakan.——A class of Ambalavāsis in Malabar and Travancore. "As their name (pushpam, a flower) implies, they are employed in bringing flowers and garlands to the temples." † See Unni.
# Castes and Tribes of Southern India/Pūtiya Islām

​Pūtiya Islām.— Pu Islām or Pūtiya Islām is the name returned mostly by Mukkuvans, in reference to their new conversion to the Muhammadan faith.
# Castes and Tribes of Southern India/Rattu

​Rattu.——A sub-division of Kaikōlan.
# Catholic Encyclopedia (1913)/Asmodeus

From volume 1 of the work.
The name of the demon mentioned in the Book of Tobias (iii, 8). The name is most probably derived from the Hebrew root meaning "to destroy": so that the being would correspond to the demon called Abaddon, the Destroyer in the Apocalypse, ix, 11. The Book of Tobias relates that the virgin Sara, the kinswoman of Tobias, had been given successively to seven husbands; but they had all been slain on the night of the nuptials, before the consummation of the marriage. From this fact, a superstition had arisen that the demon loved the maiden and slew her husbands through jealousy. In the Greek text of Tobias, it is stated that the younger Tobias himself was moved by this superstition. The inspired text in no way approves the superstition. God allowed the demon to slay these men because they entered marriage with unholy motives. The pious youth, Tobias, acting under the instructions of Raphael, takes Sara to wife, and Raphael expels the demon. The exemplary chastity and temperance of Tobias and Sara save them from the demon, and offer an example for mankind. In fact, the permission given by God to the demon in this history seems to have as a motive to chasten man's lust and sanctify marriage. The Rationalists have vainly endeavoured to set down this history as a Persian myth. For a full refutation of their theories, see Gutberlet, "Das Buch Tobias".
A. E. BREEN
# Catholic Encyclopedia (1913)/Aspendus

From volume 1 of the work.
A titular see of Pamphylia in Asia Minor, situated along the Eurymedon, on a lofty hill that commands a view of the distant sea. Its episcopal list (325-787) is given in Gams (p. 450).
LEQUIEN, Oriens Christ. (1740), I, 99; SMITH, Dict. of Christ. Geogr., I, 241.
# Catholic Encyclopedia (1913)/Ash Wednesday

From volume 1 of the work.
The Wednesday after Quinquagesima Sunday, which is the first day of the Lenten fast.
The name dies cinerum (day of ashes) which it bears in the Roman Missal is found in the earliest existing copies of the Gregorian Sacramentary and probably dates from at least the eighth century. On this day all the faithful according to ancient custom are exhorted to approach the altar before the beginning of Mass, and there the priest, dipping his thumb into ashes previously blessed, marks the forehead -- or in case of clerics upon the place of the tonsure -- of each the sign of the cross, saying the words: "Remember man that thou art dust and unto dust thou shalt return." The ashes used in this ceremony are made by burning the remains of the palms blessed on the Palm Sunday of the previous year. In the blessing of the ashes four prayers are used, all of them ancient. The ashes are sprinkled with holy water and fumigated with incense. The celebrant himself, be he bishop or cardinal, receives, either standing or seated, the ashes from some other priest, usually the highest in dignity of those present. In earlier ages a penitential procession often followed the rite of the distribution of the ashes, but this is not now prescribed.
There can be no doubt that the custom of distributing the ashes to all the faithful arose from a devotional imitation of the practice observed in the case of public penitents. But this devotional usage, the reception of a sacramental which is full of the symbolism of penance (cf. the cor contritum quasi cinis of the "Dies Irae") is of earlier date than was formerly supposed. It is mentioned as of general observance for both clerics and faithful in the Synod of Beneventum, 1091 (Mansi, XX, 739), but nearly a hundred years earlier than this the Anglo-Saxon homilist Ælfric assumes that it applies to all classes of men. "We read", he says,
   in the books both in the Old Law and in the New that the men who repented of their sins bestrewed themselves with ashes and clothed their bodies with sackcloth. Now let us do this little at the beginning of our Lent that we strew ashes upon our heads to signify that we ought to repent of our sins during the Lenten fast.
And then he enforces this recommendation by the terrible example of a man who refused to go to church for the ashes on Ash Wednesday and who a few days after was accidentally killed in a boar hunt (Ælfric, Lives of Saints, ed. Skeat, I, 262-266). It is possible that the notion of penance which was suggested by the rite of Ash Wednesday was was reinforced by the figurative exclusion from the sacred mysteries symbolized by the hanging of the Lenten veil before the sanctuary. But on this and the practice of beginning the fast on Ash Wednesday see .
HERBERT THURSTON
# Catholic Encyclopedia (1913)/Asiongaber

From volume 1 of the work.
More properly Ezion-geber, a city of Idumea, situated on the northern extremity of the Ælanitic Gulf, now called the Gulf of Akabah. it is mentioned six times in the Holy Scriptures: Numbers, xxxiii, 35; Deut., ii, 8; III K. (Vulgate), ix, 26; xxii, 49; II Par. (Chron.), viii, 17; xx, 36. The general site of Asiongaber is indicated in III K., ix, 26 (I K.); but its ruins have disappeared, so that its precise site is a matter of conjecture. The Children of Israel encamped in Asiongaber in their journey through the wilderness (Num., xxxiii, 35). The ships of Solomon and Hiram started from this port on their voyage to Ophir. It was the main port for Israel's commerce with the countries bordering on the Red Sea and Indian Ocean. Josaphat, King of Juda, joined himself with Ochozias, the wicked King of Israel, to make ships in Asiongaber; but God disapproved the unholy alliance, and the ships were broken in the port (II Par., xx,37).
A. E. BREEN
# Catholic Encyclopedia (1913)/Asperges

From volume 1 of the work.
(Latin, aspergere, to wash, sprinkle).
The rite of sprinkling the congregation with holy water before the principal Mass on Sunday, so called from the words intoned at the beginning of the ceremony, taken from Psalm 50, throughout the year except at Easter-tide, when Vidi aquam, from Psalm 117, is intoned. It precedes every other ceremony that may take place before the Mass, such as the blessing of palms or of candles. It is performed by the celebrant priest wearing vestments of the liturgical colour of the day. It is omitted when the Blessed Sacrament is exposed, though many rubricists think that the sprinkling of the altar only, not of the congregation, should then be omitted. After intoning the antiphon the priest recites the psalm Miserere or Confitemini, according to the season, sprinkling first the front and platform of the altar, then himself, next the ministers and choir, and lastly the congregation, usually walking through the main part of the church, though he need not go beyond the gate of the sanctuary or choir. The ceremony has been in use at least from the tenth century, growing out of the custom of early antiquity of blessing water for the faithful on Sundays. Its object is to prepare the congregation for the celebration of the Mass by moving them to sentiments of penance and reverence suggested by the words of the fiftieth psalm, or by impressing on them that they are about to assist at the sacrifice of our redemption as suggested in the psalm used at Easter time.
WAPELHORST, Comp Sacr. Liturgiæ (New York, 1904), n. 91.
JOHN J. WYNNE
# Catholic Encyclopedia (1913)/Asgaard

From volume 1 of the work.
Asgaard (from As, plural Aeser, or in English, "Ases"--Norwegian for the gods--and gaard, "yard", i.e. enclosure, garden; the Garden of the Gods).
It was the great place where the Ases and their wives, Asesses (Norse, Asynjer), dwelt apart, and from which they ruled. A bridge called Bilrast led to it. In the middle of Asgaard was a great castle in which was Odavold, where the gods (Ases) held their reunions. In it were two magnificent halls: Gladsheim, with the throne Hildskjolf, for Odin, and seats for the Ases; and Vingolf, with a throne for Frigg and seats for the Asesses. From this heavenly country the Ases govern the course of the world and of men. Odin reigns there as father and head, who penetrates all, animates all; gives men intelligence and enthusiasm, and breathes into them the desire for combat and war. At his side was his wife Frigg, the all-nourishing earth, who had Fensal as her abode. The other principal dwelling-places of the Ases in Asgaard were Thrudvang, or Thrudheim, where dwelt Thor, the son of Odin and of Frigg, and who was the thunder, the strength, the sanctification of the world, the friend of men, the defender against the evil powers, the protector of agriculture and of family life; Breidablik, where dwelt Balder with his wife Nanna; Noatum, the abode of Njörd; Thrynheim, that of Skad; Alfheim, that of Frey; Himinbjörg, whence Heimdal protected the Ases; Ydal, where Ull was; Gletner, where Forsete lived, the most just of the Ases; Folkvang, with the hall Sessrymner, where Freya lived, the Asess of Love, and Sökkvabekk, the dwelling of Saga. Moreover, there was Lidskjalv, from which Odin saw the whole universe, and where there was Valaskjalv, all covered with silver, and the yet more splendid and sumptuous hall, Valhal. Above Asgaard stretch the more elevated heavens, whose splendour culminates in Gimle, an unapproachable and golden hall, more luminous that the heaven. The site of Asgaard was placed near the Don, which was regarded as the boundary line between Asia and Europe. Hence Snorre derives the name As from Asia, and imagined that the Ases were inhabitants of Asia.
SNORRE STURSASON, Edda (ed. Arna Magneansk, 1848-87; Kongesagaer (Kristiana, 1899); PETERSEN, Nordisk Mythololgi (1863); BOESEN, Nord. Gudelære (1888); MUNCH, Norröne Gude-og Heltesagn (1880); BUZZE, Studier over nord. Gude-og Heltesagns Oprindelse (1881-89); KEYSER, Den Norske Kirkes Historie under Katholicismen (1856); ANDERSON, Norse Mythology (Chicago, 1875); Story Telling to Children from Norse Mythology (Carnegie Library, Pittsburg, 1903), contains annotated list of books in English on Norse Mythology; Icelandic Sagas, I-II (London, 1887).
E.A. WANG
# Catholic Encyclopedia (1913)/Luca Cambiaso

From volume 3 of the work.
(Also known as Luchetto da Genova, and as Luchino).
Genoese painter, b. at Moneglia near Genoa, in 1527; d. in the Escorial, Madrid, 1585. He received his first instruction from his father, Giovanni Cambiaso, who is believed to have been the author of the method adopted in designing whereby the human body is divided into small squares in order to give correct proportions in foreshortening. Luca exhibited considerable talent, and was enabled by the assistance of a friend to visit Florence and Rome, where he carefully studied the works of Michelangelo. His early paintings are somewhat extravagant and grotesque, but later in life he checked his impetuosity, and his paintings were distinguished by exquisitely transparent colour and by grace in pose and composition. He was an exceedingly rapid painter, using both hands at once, and passionately fond of glowing colour and the sumptuous architectural backgrounds. In 1583 he was invited to visit Spain, where he was employed by Philip II in the Escorial, and painted the ceiling of the choir and several alter-pieces. His wife, to whom he was deeply attached, died in Genoa, and being unable to obtain a dispensation to marry her sister, he gave way to severe disappointment, and allowed it to prey upon his mind until it produced melancholia, from which he died. He had one son, Orazio, who accompanied his father to Spain and who worked for Philip II after his father's decease.
Cambiaso was a man of little historical knowledge, but as an artist was distinguished by accurate drawing, clever composition, and admirable colouring. The women in his pictures are modest, the men impassioned, and he was fond of introducing horses into his scenes and painted them with beauty and spirit. His best works are in Madrid, Munich, and Florence.
GEORGE CHARLES WILLIAMSON
# Catholic Encyclopedia (1913)/Lucas Vásquez de Ayllón

From volume 2 of the work.
This Spanish discoverer of Chesapeake Bay, and the first of those daring navigators who tried to find a northwest passage from Europe to Asia, date of birth uncertain; died 18 October, 1526. He was a member of the Superior Council in San Domingo. He sent an expedition to Florida under Francisco Gordillo, who, in June, 1521, landed in lat. 33 deg, 31', somewhere near Cape Fear in North Carolina. In quest of the Northwest passage, Ayllon came up from Hispaniola in 1524, and tried the James River and Chesapeake Bay. He received from Charles V a grant of the land he had discovered, and, in 1526, founded the settlement of San Miguel de Guandape, not far from the site of the city of Jamestown, built by the English fully eighty years later. The employment of negro slaves in this work is perhaps the first instance of negro slave-labour within the present territory of the United States. Ayllon died of ship fever, and of the colony of 600 souls he had brought with him only 150 survivors made their way back to Hispaniola.
EDWARD P. SPILLANE