OpenLLM-France/wikimedia huggingface dataset:
# Das Mährchen vom Popanz

Published in Büsching's Volks-Sagen, Märchen und Legenden (1812)
English-language translations of Das Mährchen vom Popanz include:
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Das Raubschloß

English-language translations of Das Raubschloß include:
This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
# Complete Encyclopaedia of Music/B/Barbieri, Giovanni Angelo

Barbieri, Giovanni Angelo. An Italian singer and composer about the year 1650.
# Complete Encyclopaedia of Music/B/Barbier, Madame Walbonne

Barbier, Madame Walbonne. A French female singer about the year 1800.
# Complete Encyclopaedia of Music/B/Barbiere

Barbiere. A dramatic composer about the year 1790. He wrote an oratorio, "La Pazienza di Tobia."
# Complete Encyclopaedia of Music/B/Barbud

Barbud. A celebrated musician at the court of Persia.
# Complete Encyclopaedia of Music/B/Barbier, Mrs

Barbier, Mrs. An English singer between the years 1711 and 1729. Her timidity, on her debut, is favorably alluded to by Addison in No. 231 of the " Spectator."
# Complete Encyclopaedia of Music/B/Barca, Don Alessandro

Barca, Don Alessandro, published a new theory of music at Padua in 1786.
# Complete Encyclopaedia of Music/B/Barcarolles, barcorelles

Barcarolles, barcorelles, and BARCARUOLA. Certain songs composed by the Venetian gondoliers, and sung by them in their boats. The style of these airs is simple and natural, like the manners of the people who pro-duce them ; and they possess a kind of artless beauty, which not only strikes common ears, but delights even the virtuosi. The Venetian gondoliers have the liberty of visiting all the theatres gratis, which gives them an opportunity of cultivating their ear and taste without expense. The gondolier songs are, many of them, so graceful and pleasing, that the musicians of Italy pride themselves on knowing and singing them.
# Complete Encyclopaedia of Music/B/Bard

Bard, or BARDD. (W.) An appellation originally given by the Cambro-Britons to their poets, or minstrels, and by allusion since applied to the poetic authors of all ages, from the rhapsodist of ancient Greece to the rhymist of modern times. The reputation, influence, and power of this order of men were formerly very high ; they were courted by the great, and seated at the tables of princes. Their power in stirring the courage and rousing the fury of armies is universally recorded ; and generals have often confessed themselves indebted for victory to their heroic strains. The bards were the chosen negotiators with the enemy ; the deeds of the day were at night recorded in their songs, and the fame of the fallen heroes perpetuated by their praise. The term bardus, according to Festus and Camden, is pure British or Celtic, and denote a singer. The term bard, however, denotes any professed musician and poet, or minstrel, of ancient times, whose office it was to celebrate in song the mighty deeds of heroes, or to lament, in pathetic strains, their untimely loss, or any great public calamity. Carolan was the last of this order in Ireland, and he died in 1738. To him we are indebted for a large proportion of the popular Irish melodies. (See CAROLAN TWALOGH.) Bochart derives the word bard from paint, to sing. It may be considered the old name for both poet and singer, as it is nearly synonymous with minstrel. In fact, there can be little doubt that the bards were ancient poets among the Gauls and Britons, who not only described, but sung, in verse, the brave actions of the great men of their nation, with design to paint and recommend virtue, and even sometimes to put an end to the difference between armies at the point of engagement.
# Complete Encyclopaedia of Music/B/Bardi, Giovanni De

Bardi, Giovanni De, of Florence, Count of Vernio, was maestro di camera, towards the close of the sixteenth century, to Pope Clement VIII., by whom he was tenderly beloved. This most accomplished nobleman was particularly attached to the study of antiquity, and to the theory and practice of music, to which he had applied himself for many years so closely, that he became, for the time in which he lived, a correct and good composer. Giovanni Bardi's name is chiefly famous in connection with the origin of the opera, about the year 1600. He was the head of a circle of scholars and dilettanti, who were wedded to the ancient Greek drama, and whose attempts to reproduce its singing speech resulted in the modern Italian recitativo. See OPERA.
# Complete Encyclopaedia of Music/B/Bardi, Girolamo

Bardi, Girolamo, son of the preceding; wrote some works on music about the year 1651.
# Catholic Encyclopedia (1913)/Mush

From volume 10 of the work.
An Armenian Catholic see, comprising the sanjaks of Mush and Seert, in the vilayet of Bitlis. It was created by Leo XIII in 1883, and numbers about 5000 faithful, 7 secular priests, 7 churches or chapels, 5 schools, and an establishment of the Venetian Mechitarists. The chief stations outside of Mush are some neighbouring villages such as Bitlis or Van. The town is built on a hill, at the foot of a ruined citadel and in the midst of vineyards below stretches a well-cultivated plain, about fifty miles long by eighteen miles wide. The climate is healthy and the country tolerably rich, but exposed to constant incursions of the Kurds and other nomads, who terrorize the inhabitants, especially the Christians. Built by an Armenian prince named Muchigh, the town of Mush has about 27000 inhabitants, of whom 3,000 are Armenian Catholics, 10,000 Armenian schismatics, and 700 Protestants, the rest being Mussulmans. Besides the Catholic bishop there is an Armenian Gregorian bishop; also a Protestant missionary. The celebrated Moses of Chorene was born in the neighbouring village of Chorene.
CUINET, LA Turquie d Asie (Paris), 571-77; Missiones catholicae (Rome, 1907), 757.
S. VAILHÉ
# Catholic Encyclopedia (1913)/Mozzetta

From volume 10 of the work.
A short, cape-shaped garment, covering the shoulders and reaching only to the elbow, with an open front, which may be fastened by means of a row of small buttons; at the neck it has a very small and purely ornamental hood. The privilege of wearing the mozzetta belongs properly to no one but the pope, cardinals, exempt abbots, abbots general, and the four prelates di fiochetti; only through a special privilege may it be worn by other ecclesiastics, abbots, canons, etc. Cardinals wear the mozzetta over the mantelletta, but bishops wear it without the mantelletta; the latter, however, may wear the mozzetta only within their own jurisdiction, outside of which the mantelletta must be worn instead of the mozzetta, Canons who have the privilege of wearing the mozzetta, may not use it outside of the church, save when the chapter appears in corpore (as a corporate body). The pope's mozzetta, is always red, except that, in Easterweek, he wears a white one. As regards material, his mozzetta, during the winter half-year, that is, from the feast of St. Catherine to Ascension Day is made of velvet or of cloth according to the character of the day or ceremony; in the summer half-year it is made of satin or fine woolen material (merino). It is edged with ermine only in the winter half-year. A cardinal's mozzetta is generally red; the colour is pink on Gaudete and Laetare Sundays, and violet in penitential seasons and for mourning. According to the time of year, it is made of silk or wool. When worn by bishops, prelates, canons, etc., the mozzetta is violet or black in colour; the material for these dignitaries is properly not silk but wool (camlet). Cardinals and bishops who belong to an order wearing a distinctive religious habit (e. g. the Benedictines, Dominicans, etc.) retain for the mozzetta the colour of the outer garment of the habit of the respective order. This also applies to abbots and Reformed Augustinian canons who have the privilege of wearing the mozzetta. The mozzetta is not a liturgical vestment, consequently, for example, it cannot be worn at the administration of the sacraments. Sometimes it is traced back to the cappa, this making it merely a shortened cappa; sometimes to the almutia. From which of the two it is derived, is uncertain. The name mozzetta permits both derivations. In all probability the garment did not come into use until the latter Middle Ages. It was certainly worn in the latter half of the fifteenth century as is proved by the fresco of Melozzo da Forli painted in 1477: "Sixtus IV giving the Custody of the Vatican Library to Platina". From the beginning the mozzetta has been a garment distinctive of the higher ecclesiastical dignitaries, the pope, cardinals, and bishops. (See HOOD.)
BRAUN, Die liturg. Gewandung im Occident u. Orient (Freiburg, 1907), 357 sq.: BARBIER DE MONTAULT, Traite pratique de la construction des eglises, II (Paris, 1878), 506, 519, 541, 561: Caeremon. episc., I, i, n. 3; iii, nn. 1-4.
JOSEPH BRAUN
# Catholic Encyclopedia (1913)/Muratorian Canon

From volume 10 of the work.
Also called the Muratorian Fragment, after the name of the discoverer and first editor, L. A. Muratori (in the "Antiquitates italicae", III, Milan, 1740, 851 sq.), the oldest known canon or list of books of the New Testament. The manuscript containing the canon originally belonged to Bobbio and is now in the Bibliotheca Ambrosiana at Milan (Cod. J 101 sup.). Written in the eighth century, it plainly shows the uncultured Latin of that time. The fragment is of the highest importance for the history of the Biblical canon. It was written in Rome itself or in its environs about 180 - 200; probably the original was in Greek, from which it was translated into Latin. This Latin text is preserved solely in the manuscript of the Ambrosiana. A few sentences of the Muratorian Canon are preserved in some other manuscripts, especially in codices of St. Paul's Epistles in Monte Cassino. The canon consists of no mere list of the Scriptures, but of a survey, which supplies at the same time historical and other information regarding each book. The beginning is missing; the preserved text begins with the last line concerning the second Gospel and the notices, preserved entire, concerning the third and fourth Gospels. Then there are mentioned: The Acts, St. Paul's Epistles (including those to Philemon, Titus and Timothy; the spurious ones to the Laodiceans and Alexandrians are rejected); furthermore, the Epistle of St. Jude and two Epistles of St. John; among the Scriptures which "in catholica habentur", are cited the "Sapientia ab amicis Salomonis in honorem ipsius scripta", as well as the Apocalypses of St. John and St. Peter, but with the remark that some will not allow the latter to be read in the church. Then mention is made of the Pastor of Hermas, which may be read anywhere but not in the divine service; and, finally, there are rejected false Scriptures, which were used by heretics. In consequence of the barbarous Latin there is no complete understanding of the correct meaning of some of the sentences. As to the author, many conjectures were made (Papias, Hegesippus, Caius of Rome, Hippolytus of Rome, Rhodon, Melito of Sardis were proposed); but no well founded hypothesis has been adduced up to the present.
J. P. KIRSCH
# Catholic Encyclopedia (1913)/Mozetena Indians

From volume 10 of the work.
A group of some half dozen tribes constituting a distinct linguistic stock upon the headwaters of the Beni river, Department of Beni, in northwestern Bolivia. Among their peculiar customs is the couvade. In the early part of the eighteenth century, through the efforts of the Jesuits, a part of them were Christianized. They now live in three mission towns — Muchanes (founded 1725), Santa Ana, and Magdalena, all on the Beni river, near the confluence of the Mapisi.
JAMES MOONEY
# Part 7.20—Miscellaneous

Division 261—Miscellaneous
261.1 Saving of other laws
This Chapter is not intended to exclude or limit the operation of any other law of the Commonwealth or any law of a State or Territory.
261.2 Contempt of court
This Chapter does not limit the power of a court to punish a contempt of the court.
261.3 Ancillary offences
To avoid doubt, subsection 11.6(2) does not apply to the following provisions:
          (a) subsection 131.1(2) (theft);
          (b) subsection 132.1(2) (receiving);
          (c) subsection 132.2(2) (robbery);
          (d) subsection 132.3(2) (aggravated robbery);
          (e) subsections 132.4(2), (5) and (9) (burglary);
          (f) subsection 132.5(2) (aggravated burglary);
          (g) the definitions of aggravated burglary, aggravated robbery, burglary, receiving, robbery and theft in the Dictionary.
# Chapter 7—The proper administration of Government
## Contents

* Part 7.1: Preliminary
* Part 7.2: Theft and other property offences
* Part 7.3: Fraudulent conduct
* Part 7.4: False or misleading statements
* Part 7.5: Unwarranted demands
* Part 7.6: Bribery and related offences
* Part 7.7: Forgery and related offences
* Part 7.8: Causing harm to, and impersonation and obstruction of, Commonwealth public officials
* Part 7.20: Miscellaneous
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Euphemitae, praying people

Euphemitae, also known as Messalians, "praying people," and therefore reckoned by Epiphanius (Haer. 80) as predecessors of the Christian sect so called. Epiphanius, our sole informant, tells us that they were neither Christians, Jews, nor Samaritans, but heathen, believing in a plurality of gods, but offering worship only to one whom they called the Almighty. They built oratories, some of which exactly resembled Christian churches; in these they met at evening and early morn, with many lights, to join in hymns and prayer. We learn from Epiphanius with some surprise that some of the magistrates put several of these people to death for perversion of the truth and unwarranted imitation of church customs, and that in particular Lupicianus, having thus punished some of them, gave occasion to a new error, for they buried the bodies, held services at the spot, and called themselves martyriani. Epiphanius also charges a section of the Euphemites with calling themselves Sataniani and worshipping Satan, thinking that by such service they might disarm his hostility. It does not appear that Epiphanius means to assert that the Christian Euchites were historically derived from these heathen Euphemites, but merely that there was a general resemblance of practices between them. Tillemont conjectured (viii. 529) that the Euphemites of Epiphanius might be identical with the Hypsistarii of Greg. Naz., or less probably with the Coelicolae of Africa. [Euchites.]
[G.S.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Etheria

Etheria. [Sylvia.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Eulogius, bp. of Edessa

Eulogius (4), bp. of Edessa. When a presbyter there he suffered in the persecution by Valens. Barses the bishop having been deposed and exiled, the orthodox refused to communicate with an Arian prelate, intruded into the see. Modestus the prefect commanded the leading ecclesiastics to obey the emperor and communicate with the new prelate. The whole body, led by Eulogius, offered so firm a resistance that Modestus sentenced them, 80 in number, to transportation to Thrace. The confessors received so much honour there that Valens relegated them, two and two, to distant localities, Eulogius with a presbyter Protogenes being sent to Antinous in the Thebaid. Though there was a Catholic bishop here the population was almost entirely pagan, and the two presbyters commenced missionary work among them. On the cessation of the persecution Eulogius and Protogenes returned to Edessa, where, Barses being dead, Eulogius was consecrated bishop by Eusebius of Samosata (Theod. H. E. iv. 18, v. 4). He attended the councils held at Rome in 369 (Labbe, ii. 894), Antioch in 379, and Constantinople in 381 (ib. 955). See Soz. vi. 34; and Migne's note 61, Patr. Gk. lxvii. 1394.
[E.V.]
# Dictionary of Christian Biography and Literature to the End of the Sixth Century/Euprepius, bp. of Bizya

Euprepius (4), bp. of Bizya in Thrace; one of 68 bishops who demanded that the opening of the council of Ephesus should be postponed until the arrival of John of Antioch. He signed on this occasion also for Fritilas bp. of Heraclea (Synod. adv. Tragoed. cap. 7, in Theod. Opp. t. v. in Patr. Gk. lxxxiv. 591). He nevertheless attended the council when it opened, signed the sentence against Nestorius and the "decretum de fide" (Mansi, iv. 1225 C, 1364 E). Euprepius is chiefly of interest from the memorial termed "Supplex libellus," which he and Cyril, bp. of Coele in the same province, jointly addressed to the fathers of the council (ib. 1478), stating that by an ancient custom in the European provinces a bishop sometimes had more bishoprics than one under his charge; that Euprepius was then administering the see of Arcadiopolis
in addition to that of Bizya, while Cyril was acting similarly. The council was requested to rule that this custom might not be disturbed, and that Fritilas, bp. of Heraclea, might be forbidden to appoint bishops in those cities of Thrace which were then without bishops of their own. The prayer was granted, and it was decreed that the custom of the cities in question should be respected (Le Quien, Or. Chr. i. 1136, 1145).
[E.V.]
# Catholic Encyclopedia (1913)/Prince Charles d'Aremberg

From volume 1 of the work.
Definitor-general and Commissary of the Capuchins; died at Brussels 5 June, 1669. He is the author of "Flores Seraphici", biographies of eminent Capuchins from 1525 to 1612 (Cologne and Antwerp, 2 vols., 1640) and "Clypeus Seraphicus" (Cologne, 1643), a defence of the "Annales Capucinorum" of Boverius.
BUCHBERGER, Kirchl. Handles., I, 321.
THOMAS J. SHAHAN
# Catholic Encyclopedia (1913)/Priests' Communion League

From volume 12 of the work.
An association of priests established at Rome on 20 July, 1906, in the Church of San Claudio, in charge of the Fathers of the Blessed Sacrament, and raised by Pius X to the dignity of an archconfraternity ten days later. Its object is to spread the practice of frequent and daily Communion among the faithful in conformity with the Decree "Sacra Tridentina Synodus" of 20 December, 1905. The conditions for joining the league are: (1) To have one's name inscribed on the register of the league; (2) to pledge oneself (though under no obligation of conscience) to promote zealously the observance of the Decree upon frequent and daily Communion by the apostolate of prayer, of preaching, and of the press; (3) to subscribe for the monthly periodical "Emmanuel", published by the Fathers of the Blessed Sacrament. The members of the league begin their work by explaining to the people what the Eucharist is; when, how, wherefore, and with what love it was instituted by Jesus Christ; what are its effects, whether considered as a sacrifice, as the real, perpetual presence of God among us, and, above all, as the nourishment of our souls. They endeavour strenuously to dissipate the fear by which many of the faithful are prevented from frequenting the Holy Table and teach them that to communicate lawfully every day nothing more is exacted than what even yearly Communion requires, namely, the state of grace and a right intention, although it is desirable that they should be free also from deliberate venial sins. As the best means to spread the practice of daily Communion is daily attendance at Mass, they exhort the people to hear it every day. They should give their parishioners, during a period of not less than three days, a series of instructions dealing especially with the practice of and preparation for daily Communion. Members of the league take care to prepare children for the reception of Holy Communion at an early age. Priests belonging to the league enjoy the right of a privileged altar three times a week, provided they have not that right already; they may celebrate Mass an hour before sunrise and an hour after midday, and may distribute Holy Communion till sunset; they may gain a plenary indulgence on all the first-class feasts of the mysteries of faith, of the Blessed Virgin, and the Apostles; and an indulgence of 300 days for every work they perform for the intention of the league; they may impart at the end of the triduum, after the general Communion, the papal benediction with the plenary indulgence attached. Lastly, penitents confessing to priests enrolled in the league may gain a plenary indulgence once a week, if accustomed to communicate very frequently.
A. Letellier.
# Catholic Encyclopedia (1913)/Primacy

From volume 12 of the work.
(Latin primatus, primus, first).
The supreme episcopal jurisdiction of the pope as pastor and governor of the Universal Church.
# Catholic Encyclopedia (1913)/Primicerius

From volume 12 of the work.
(Etymologically primus in cera, sc. in tabula cerata, the first in a list of a class of officials)
A term applied in later Roman times to the head of any administration-thus "primicerius notariorum", "primicerius protectorum" etc. (cf. Forcellini, "Totius latinitatis Lexicon", s.v.). In ecclesiastical use the term was given to heads of the colleges of Notarii and Defensores, which occupied so important a place in the administration of the Roman Church in later antiquity and in the early Middle Ages. When young clerics were assembled in schools for training in the ecclesiastical service in the different districts of the Western Church (from the fifth or sixth century), the directors of these schools were also commonly given this title. Thus, an inscription of the year 551 from Lyons mentions a "Stephanus primicerius scolae lectorum servientium in ecclesia Lugdunensi" (Le Blant, "Inscriptions chrétiennes de la Gaule", I, 142, n. 45; cf. similar notices in Ducange, "Glossarium", s.v.; Gregory of Tours, "Hist. Francorum", II, xxxvii). St. Isidore of Seville treats of the obligations of the primicerius of the lower clerics in his "Epistola ad Ludefredum" (P.L., LXXXIII, 896). From this position the primicerius also derived certain powers in the direction of liturgical functions. In the regulation of the common life of the clergy in collegiate and cathedral churches, according to the Rule of Chrodegang and the statutes of Amalarius of Metz, the primicerius appears as the first capitular after the archdeacon and archpresbyter, controlling the lower clerics and directing the liturgical functions and chant. The primicerius thus became a special dignitary of many chapters by a gradual development from the position of the old primicerius of the scola cantorum or lectorum.
THOMASSINUS, Vetus et nova Ecclesiae disciplina, I (Lyons, 1700); GALLETTI, Del Primicerio di Santa Sede Apost. (Rome, 1776); PHILLIPS, Kirchenrecht, VI (Ratisbon, 1864), 343; KELLER, Die sieben rom. Pfalzrichter (Stuttgart, 1904).
J.P. KIRSCH