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

​Karnabattu.— The Karnabattus, or Karnabhatus, are a Telugu weaving caste, found chiefly in the Godāvari district. The story goes that there once lived a king, who ruled over a portion of the country now included in this district, and was worried by a couple of demons, who carried off some of his subjects for their daily food. The king prayed Siva for deliverance from them, and the god, being gratified at his devotion to him, produced nine persons from his ears, and ordered them to slay the demons. This they did, and their descendants are the Karnabhatus, or ear soldiers. By religion, the Karnabattus are either ordinary Saivites or Lingāyats. When a girl reaches maturity, she remains under a pollution for sixteen days. Early marriage is the rule, and a Brāhman officiates at weddings. The dead, as among other Lingāyats, are buried in a sitting posture. The caste is organised in the same manner as the Sales, and, at each place, there is a headman called Kulampedda or Jatipedda, corresponding to the Senapathi of the Sales. They weave coarse cloths, which are inferior in texture to those manufactured by Patta Sālēs and Sīlēvantas.
In a note on the Karnabattus, Mr. F. R. Hemingway writes that "though a low caste, they forbid the remarriage of widows. But the remark in the Census Report (1901) that they abstain from meat is not true of the Karnabattus questioned, who admitted that they would eat even pork. Their special deity is Somēsvara, whom they unite to worship on the new-moon day of Pushyam ​(January- February). The god is represented by a mud idol made for the occasion. The pūjāri (priest) throws flowers over it in token of adoration, and sits before it with his hands outstretched and his mouth closed until one of the flowers falls into his hands."
The Karnabattus have no regular caste titles, but sometimes the elders add Ayya or Anna as a suffix to their name.
# Castes and Tribes of Southern India/Karnataka

​Karnataka.— The territorial name of a sub-division of Handichikka and Uppāra. It is also the name of a ​sub-division of Mādhva and Smarta Brāhmans who speak the Kanarese language, as opposed to the Dēsastha Brāhmans, who are immigrants into Southern India from the Marātha country.
# Castes and Tribes of Southern India/Karnam

​Karnam.— See Korono.
# Castes and Tribes of Southern India/Kariya

​Kariya.— A sub-division of Kudubi.
# Castes and Tribes of Southern India/Karkadabannaya

​Karkadabannaya (scorpion sept). — An exogamous sept of Bant.
# Castes and Tribes of Southern India/Karna Sālē

​Karna Sālē.— The Karna Sālēs are a caste of Telugu weavers, who are called Sēniyans in the Tamil country, e.g., at Madura and Tanjore. They seem to have no tradition as to their origin, but the name Karna would seem to have its origin in the legend relating to the Karnabattus. These are, in the community, both Saivites and Vaishnavites, and all members of the Illabaththini sept are Vaishnavites. They are said to have only one gōtra, Kāsi (Benares), and numerous exogamous septs, of which the following are examples: —
| Vasthrāla, cloth | Kodavili, sickle |
| Rudrākshala, seeds of | Thādla, rope |
| Elœcarpus Ganitrus | Thātichettu, palmyra palm |
| Mandha, village common or | Dhoddi, court-yard |
| herd | Thippa, rubbish-heap. |
In some places, the office of headman, who is called Setti, is hereditary. He is assisted by a Pedda Kāpu, and Nela Setti, of whom the latter is selected monthly, and derives his name from the Telugu nela (month). In their marriage ceremonial, the Karna Sālēs closely follow the Padma Sālēs, but they have no upanāyanam (sacred thread rite), or Kāsiyathrē (mock pilgrimage to Benares), have twelve pots brought for worship, and no pot-searching.
As among other Telugu castes, when a girl reaches puberty, twigs of Strychnos Nux-vomica are placed in the ​special hut erected for the occasion. On the third or fifth day, the girl's relations come to her house under a cloth canopy (ulladam), carrying rice soaked in jaggery (crude sugar) water. This rice is called dhadibiyam (wet rice), and is placed in a heap, and, after the waving of coloured water, distributed, with pān-supāri (betel leaves and areca nuts), among those present.
The dead are carried to the burial-ground in a car, and buried, after the manner of Lingāyats, in a sitting posture. Jangams officiate at funerals.
The caste deity is Somēsvara. Some Karna Sālēs wear the lingam, but are not particular about keeping it on their person, leaving it in the house, and wearing it when at meals, and on important occasions. Concerning the Lingāyat section of the community, Mr. H. A. Stuart writes, as follows.* "The Lingāyats resemble the Linga Balijas in all their customs, in all respects, except that they recognise sūtakam, or pollution, and bathe to remove it. They freely eat in the houses of all Linga Balijas, but the latter will not eat with them. They entirely disregard the spiritual authority of the Brāhmans, recognising priests among the Linga Balijas, Jangams, or Pandārams. In the exercise of their trade, they are distinguished from the Kaikōlans in that they sometimes weave in silk, which the Kaikōlans never do." Like the Padma Sālēs, the Karna Sālēs usually only weave coarse cotton cloths.
# Castes and Tribes of Southern India/Karpūra Chetti

​Karpūra Chetti.— A synonym of Uppiliyans, who used to manufacture camphor (karpūra).
# Castes and Tribes of Southern India/Karkatta

​Karkatta.——A synonym of Kāraikāttu Vellāla.
# Castes and Tribes of Southern India/Karna

​Karna.— A sub-division of Golla, and an exogamous sept of Māla.
# Buddenbrooks/Volume 2/Part 7/Chapter 8

CHAPTER VIII
Wars and rumours of war, billeting and bustle! Prussian officers tread the parquetry floors of Senator Buddenbrook’s bel-étage, kiss the hand of the lady of the house, and frequent the club with Christian, who is back from Öynhausen. In Meng Street Mamsell Severin, Riekchen Severin, the Frau Consul’s new companion, helps the maids to drag piles of mattresses into the old garden-house, which is full of soldiers.
Confusion, disorder, and suspense reign. Troops march off through the gate, new ones come in. They overrun the town; they eat, sleep, fill the ears of the citizens with the noise of rolling drums, commands, and trumpet calls—and march off again. Royal princes are fêted, entry follows entry. Then quiet again—and suspense.
In the late autumn and winter the victorious troops return. Again they are billeted in the town for a time, are mustered out and go home—to the great relief of the cheering citizens. Peace comes—the brief peace, heavy with destiny, of the year 1865.
And between two wars, little Johann played. Unconscious and tranquil, with his soft curling hair and voluminous pinafore frocks, he played in the garden by the fountain, or in the little gallery partitioned off for his use by a pillared railing from the vestibule of the second storey—played the plays of his four and a half years—those plays whose meaning and charm no grown person can possibly grasp: which need no more than a few pebbles, or a stick of wood with a dandelion for a helmet, since they command the pure, powerful, glowing, untaught and unintimidated fancy of those blissful years before life touches us, when neither duty nor remorse ​dares to lay upon us a finger’s weight, when we may see, hear, laugh, dream, and feel amazement, when the world yet makes upon us not one single demand; when the impatience of those whom we should like so much to love does not yet torment us for evidence of our ability to succeed in the impending struggle. Ah, only a little while, and that struggle will be upon us—and they will do their best to bend us to their will and cut us to their pattern, to exercise us, to lengthen us, to shorten us, to corrupt us. . . .
Great things happened while little Hanno played. The war flamed up, and its fortunes swayed this way and that, then inclined to the side of the victors; and Hanno Buddenhrook’s native city, which had shrewdly stuck to Prussia, looked on not without satisfaction at wealthy Frankfort, which had to pay with her independence for her faith in Austria.
But with the failure in July of a large firm of Frankfort wholesale dealers, immediately before the armistice, the firm of Johann Buddenbrook lost at one fell swoop the round sum of twenty thousand thaler.
# Buddenbrooks/Volume 2/Part 8

PART EIGHT
# Catholic Encyclopedia (1913)/Amorbach

From volume 1 of the work.
Former Benedictine abbey in Lower Franconia (Bavaria), about twenty-five miles south of Aschaffenburg. It was founded in the early part of the eighth century by St. Pirmin who had been called to that region by Count Ruthard to preach the Gospel. The Saint, with his disciple Amor, first took up his abode at what is now called Amorbrunnen, but later built an abbey near by, in the Oden forest, in the valley of the Mudau, a tributary of the Main. The abbey, which was consecrated in 734, became the centre of Christianity and civilization in the Oden forest. The town of Amorbach, which in 1900 had 2,173 inhabitants, grew up about its walls and its monks not only laboured in the neighbouring districts but also penetrated into northern Germany, where they aided in the conversion of the Saxons. Several of the first bishops of Verden, the scene of the missionary activity of these monks, were former abbots of Amorbach. In the early days of its history the abbey received generous gifts from Charles Martel and his sons. Pepin united it to the Diocese of Würzburg, though in modern times it was transferred to Mainz. It suffered much in the tenth century from the invasion of the Huns, and later, in 1521, during the Peasants' War, and in 1631, from the Swedes. In the seventeenth century the abbey buildings and the beautiful church, long famous for its organ, were rebuilt. Amorbach was suppressed in 1803 and passed into the possession of the house of Leiningen. In 1816, the town and abbey came under the jurisdiction of Bavaria.
GROPP, Ætas mille annorum monast. B. M. V. in Amorbach (Frankfort, 1736); HILDEBRAND, Amorbach u. der östl. Odenwald (Aschaffenburg, 1883); Stamminger in Kirchenlex.
H.M. BROCK
# Catholic Encyclopedia (1913)/Amorios

From volume 1 of the work.
(Also AMORIUM), a titular see of Phrygia in Asia Minor, now known as Hergen Kaleh. It was a see as early as 431.
LEQUIEN, Oriens Christ, (1740), I, 853 sq.; GAMS, I, 447.
# Catholic Encyclopedia (1913)/Amphilochius of Sida

From volume 1 of the work.
(Or Side, located in Pamphylia.)
A bishop of the first half of the fifth century, member of the Council of Ephesus (431), where he vigorously opposed the Messalians and subscribed to the condemnation and deposition of Nestorius. He does not seem to have been equally firm at a later period. Even if he did not assist at the "Robber Council" of Ephesus (449), he showed great sympathy for Dioscorus of Alexandria at the Council of Chalcedon, and consented with reluctance to his condemnation. He subscribed to the "tomus" of Pope Leo, and the canons of Chalcedon, although later he wrote to the Emperor Leo (458) that he did not acknowledge the authority of that council. Photius quotes (Bibl. Cod., 230) Eulogius of Alexandria (579-607) in evidence of a later acceptance and subscription by Amphilochius. Only one brief letter-fragment has reached us (P.G., LXXVII, 1515-16).
LIGHTFOOT in Dict. of Christ. Biogr., I, 107.
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Amphoræ

From volume 1 of the work.
Vessels generally made of clay, and furnished with ears or handles. Amphoræ were used for various purposes, but especially for holding wine. Several monuments of the catacomb of St. Calixtus contain representations of amphor. A fragment of one of these represents a boat with sails attached to a trident, and a cargo consisting of two amphor; on the prow a dove is perched, with the usual olive branch. A fresco also, of the catacomb of Pontianus, represents a boatman on the Tiber with a cargo of amphor. Both representations evidently allude to the calling of the deceased; the dove in the former case with the branch of the olive is a symbol expressing the belief that the deceased was already in possession of everlasting peace. Fragments of amphoræ have been found in the catacombs, one of which, now in the Lateran museum, is inscribed with the words: "Vivas in Deo". The handle of an amphora in the Kircherian Museum at Rome has the monogram of Christ. The same monogram, engraved between two palms, appears on the neck of an amphora discovered in excavations on the Via Nazionale, at Rome. Altogether about sixty of these utensils have been found inscribed with emblems peculiar to the Christians. A few of the most interesting of this category, containing the monogram, belong to the collection of amphoræ found in the cellar of the house of SS. John and Paul on the Coelian.
LECLERCQ in Dict. d'arch ol. chrét. et de lit., I, 1682-1712.
MAURICE M. HASSETT
# Catholic Encyclopedia (1913)/Amra

From volume 1 of the work.
The name of certain ancient Irish elegies or panegyrics on native saints. The most famous of these which have reached us is known as the Amra of Coluimb Cille (Columbkille). It was printed with a translation by O'Beirne Crowe in 1871 from the imperfect text in the Leadhar na h'Uidhre; also in his edition of the "Liber Hymnorum" by Professor Atkinson, and in his "Goidelica" by Whitley Stokes, from an imperfect text in Trinity College, Dublin. These editions may, however, be considered as superseded by the Bodleian text (Rawlinson B. 502) edited, with a translation, for the first time (Rev. Celt., vols. XX-XXI) by Stokes. According to the traditional account this eulogy was composed about the year 575 by Dallan Mac Forgaill, the chief ollamh of that time, in gratitude for the services of St. Columbkille in saving the bards from expulsion at the great assembly of Druim Cetta in that year. "The Amra is not", says Stokes, "as Professor Atkinson supposed, a fragment which indicates great antiquity." Strachan, however, on Linguistic grounds, assigns it in its present form to about the year 800 (Rev. Celt., XVII, 14). Stokes, too, seems to favour this view (ibid., XX, 16). But linguistic grounds are a somewhat unstable foundation, and Strachan adds "perhaps something more may be learned from a prolonged study of this and other such as the Amra Senain and the Amra Conroi." Dallan was the author of the former, "held in great repute", says Colgan, "on account of its gracefulness", and also of another Amra on Conall of Ineskeel in Donegal, with whom he was buried in one grave.
DOUGLAS HYDE, A Literary History of Ireland (New York, 1899), 405, 406.
ARTHUR UA CLERIGH
# Castes and Tribes of Southern India/Modikāran

​Modikāran.— The name sometimes applied to Nōkkan mendicants, who dabble in jugglery. Modi is a trial of magical powers between two persons, in which the hiding of money is the essential thing.
# Castes and Tribes of Southern India/Mogili

​Mogili (Pandanus fascicularis). — An exogamous sept of Kāpu and Yerukala.
# Castes and Tribes of Southern India/Miriyala

​Miriyala (pepper). — An exogamous sept of Balija.
# Castes and Tribes of Southern India/Mise

​Mise (moustache). — An exogamous sept of Kuruba.
# Castes and Tribes of Southern India/Mochi

​Mochi.——See Mucchi.
# Castes and Tribes of Southern India/Mogotho

​Mogotho.— A sub-division of Gaudo, the members of which are considered inferior because they eat fowls.
# Castes and Tribes of Southern India/Mirapakāya

​Mirapakāya. (Capsicum frutescens). — An exogamous sept of Bōya.
# Castes and Tribes of Southern India/Mirigani

​Mirigani.— A sub-division of Dōmb.
# Castes and Tribes of Southern India/Misala

​Misala (whiskers). — An exogamous sept of Bōya.
# Catholic Encyclopedia (1913)/Apostolici Ministerii

From volume 1 of the work.
A Bull issued 23 May, 1724, by Innocent XIII, for the revival of ecclesiastical discipline in Spain. The Primate and King Philip of Spain had reported to the Pope that the disciplinary laws of the Council of Trent were gradually falling into disuse. The Pope submitted the matter to the Sacred Congregation of the Council, and with its advice issued the above-mentioned Bull. It lays down rules for the secular and for the regular clergy of Spain, of which the following are the leading points:
(a) Tonsure is in no case to be conferred unless to meet the demands of religion, and in each case the cleric must be assigned to some church.
(b) Seminarists, lest their studies be interfered with, are to attend the Cathedral on festival days only.
(c) All candidates for holy orders must undergo an examination and show adequate knowledge.
(d) The benefice or the title for which one is ordained must be sufficient for his decent support, and benefices of uncertain revenue are to be suppressed.
(e) Those who have the cure of souls must regularly instruct the faithful under their care, and in any cases where through past laxity of discipline they are not fit to do it themselves, must at their own expense have it done by others who are capable.
(f) Parishes which are so extensive that the parishioners cannot regularly attend Mass are to be divided, according to the discretion of the bishop, irrespective of the will of the parish priest; or at least, a second church must be built for their convenience within the parish.
(g) In view of evils which have arisen, the number of persons who receive the habit in religious orders must never be greater than the revenues of the community are capable of supporting.
(h) It shall belong to the exclusive competence of the bishops to provide ordinary and extraordinary confessors for nuns.
(i) Bishops are to see that the ritual and rubrics are carefully observed. They must also correct such abuses as have crept in with regard to the clergy, secular or regular, celebrating Mass in private oratories, in the cells of monasteries, or on portable altars; they must not themselves celebrate Mass in any private chapel except in the chapel of the episcopal residence.
Rules are furthermore laid down in the Bull, according to which they are to conduct both criminal and civil causes.
Bullarium Magnum (ed. Luxemburg), 1740, part VII, XIII, 60-65; Collección de los Concordatos (Madrid, 1848), 60-65; HERGENRÖTHER, Archiv. f. kath. Kirchenrecht (1863-65), X-XIII, passim.
M. O'RIORDAN
# Catholic Encyclopedia (1913)/Apostolici Regiminis

From volume 1 of the work.
A Bull issued 19 December, 1513, by Leo X, in defence of the Catholic doctrine concerning the immortality of the soul. Its object was to condemn a two-fold doctrine then infecting many minds: That the soul of man is of its nature mortal, and that it is one and the same soul which animates all men. Others, prescinding from the teaching of revelation, held that doctrine to be true according to natural reason and philosophy. Leo X condemned the doctrine in itself and from every point of view. He refers to the definition of the Council of Vienne (1311) published by Clement V (1305-14) which taught that the soul is "really, of itself, and essentially, the form of the body" [Hefele-Knöpfler, "Conciliengeschichte", VI, 536-542; Denzinger-Stahl, "Enchiridion Symb. et Definit.", 9th ed. (Freiburg, 1899) 136-137], and then declares that it is of its own nature immortal, and that each body has a soul of its own. This doctrine is clear from those words of the Gospel, "But he cannot kill the soul", and "he who hates his soul in this world preserves it for eternal life". Moreover, if the condemned doctrine were true, the Incarnation would have been useless, and we should not need the Resurrection; and those who are the most holy would be the most wretched of all. The Bull enjoins on all professors of philosophy in universities to expound for their pupils the true doctrine and refute the false one. To prevent such errors in future, the Bull makes it obligatory on all ecclesiastics, secular and regular, in holy orders, who devote their time to the study of philosophy and poetry for five years after the study of grammar and dialectic, to study also theology or canon law.
Bullarium Romanum (Turin ed.) V, 601, RAYNALDUS, Ann. eccl. ad an. 1513, No. 91; DENZINGER-STAHL, Enchiridion Symb. et definit. (Freiburg, 1899) 173-174; HERGENRÖTHER, Leonis XIII Regesta (Freiburg, 1884) I, 369, No. 5838; BURCKHARDT, The Renaissance in Italy (London, 1890) 541-550.
M. O'RIORDAN
# Catholic Encyclopedia (1913)/Apostolicum Pascendi Munus

From volume 1 of the work.
A Bull issued by Clement XIII, 12 January, 1765, in defense of the Society of Jesus against the attacks made upon it. It relates that both privately and publicly the Society was the object of much calumny. On the other hand, the Society was the subject of praise on the part of bishops for the useful work its members were doing in their dioceses. To confirm this approval and to counteract the calumnies which had been spreading throughout different countries, the Pope confirms the Society as it was originally constituted, approves its end, it method of work, and whatever sodalities its members have under their charge.
Bullarium Romanum (continuatio), III, 38 sqq.; Ravignan, Clement XIII et Clement XIV (Paris, 1854); The Jesuits, their foundation and History (London, 1879), II, 21012; De Villecourt, Vie de Saint Ligouri, II, 179, 180.
M. O'RIORDAN
# Catholic Encyclopedia (1913)/Apostolicæ Servitutis

From volume 1 of the work.
A Bull issued by Benedict XIV, 23 February, 1741, against secular pursuits on the part of the clergy. In spite of many prohibitive laws of the Church some ecclesiastics had drifted into the habit of occupying themselves with worldly business and pursuits. The object of this papal prohibition was to check that abuse among the clergy. It recalls, therefore, and confirms the statutes made by former Popes against such abuses, and also extends them to such ecclesiastics as might, in order to evade the penalties attached, engage in worldly pursuits under the name of lay persons. It prohibits ecclesiastics from continuing business affairs begun by lay persons unless in case of necessity, and then with the permission only of the Sacred Congregation of the Council within Italy, and with the permission of the Diocesan Ordinary outside of Italy.
Bullarium Bened. XIV (Prato, 1844), I, 36-38; ANDRÉ-WAGNER, Dict. de droit Canonique, 3d ed. (Paris, 1901), s. v. Négoce; LAURENTIUS, Instit. Juris Eccl. (Freiburg, 1903), 93; SÄGMÜLLER, Lehrbuch des Kirchenrechts (Freiburg, 1900), 199; VON SCHERER, Handbuch d. Kirchenrechts (1886), I, 377; DOLHAGARY, Le commerce des clercs in Rev. des sciences eccl. (Nov., 1898; July, 1899).
M. O'RIORDAN